Joseph Moroni
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
24 Salt Lake City Messenger: Moonmen and Nephites
The Salt Lake City Messenger MODERN MICROFILM COMPANY Issue No. 24 PO BOX 1884, SALT LAKE CITY, UTAH 84110 August 1969 MOONMEN and NEPHITES At the time Joseph Smith established the Mormon Church, many people America are lineally descended from the ancient Hebrews” (The Wonders of believed that the moon was a habitable globe. Adam Clark, a Protestant writer, Nature and Providence Displayed, Albany, N.Y., 1825, page 297). The Book stated: “There is scarcely any doubt now remaining in the philosophical world of Mormon also teaches that the Indians are the descendants of a group of that the moon is a habitable globe” (Clark’s Commentary, vol. 1, page 36). Hebrews who came to America. Josiah Priest made this statement: However this may be, the Mormon people accept the Book of Mormon as scripture. Some members of the Church have made some fantastic claims It is believed and asserted by astronomers as their opinion, obtained from telescopic observation, that the moon, . is a globe in ruins, or if not about archaeologists using the Book of Mormon. For instance, we are informed so, it at least is frequently much convulsed by the operations of volcanic fires. that a letter which was written to Ernest L. English on May 3, 1936, was Its surface, as seen through the glasses, is found extremely mountainous, . duplicated and “distributed to LDS church members by leaders (local) in a great number of rivers, creeks, lakes and small seas must divide the land of Cleveland, Ohio, in 1959.” We quote the following from this letter: this globe into a vast number of tracts of country, which are doubtless filled with animals,—consequently with rational beings in the form of men, as . -
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. -
MEMBERS of the CHURCH of JESUS CHRIST of LATTER-DAY SAINTS Bmby S-ER 26,1830 Ly Mmd
MEMBERS OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS BmBY S-ER 26,1830 Ly mmD. Platt On September 26,1830 at the second conference By her I had one son and two daughters. The Church of the Church of Jesus Christ of Latter-day Saints it was was not organized but soon after, April 6, 1830. A few days stated that there were sixty-two members, and that thrrty- afterwards] I was baptized in the waters of Seneca Lake by five of them had joined the church since the fist conference Joseph Smith." (0PH2599)It is possible that Solomon was on June 9th. This means that fiom April 6,1830 to June 9, baptized between April 8th and April 10th. As nearly all of 1830 there were twenty-seven people who joined the the baptisms talk place on Sunday during these initial Church, each of whom has been identified for many years, months, the fact that he was not part of the group baptized except fur two. The complete number of sixty-two members on Sunday, April 1 Ith, points to a date of the 8th, 9th or by September 26th has never been identifled prior to this 10th to quai@ for the "few days" noted in his article. autobiography. He had had to iraveI from his home in the vicinity of Lyons, Wayne. New York, just north of Fayette, Joseph Smith, Jr., Oliver Cowdery, and Samuel H. to be baptized, so it was not far. Smith were all initially baptized on May 15, 1829 (LMS:337). -
MARY JANE WOODGER 275 E Joseph Smith Building Brigham Young University Provo, Utah 84602 (801) 422-9029 Work
MARY JANE WOODGER 275 E Joseph Smith Building Brigham Young University Provo, Utah 84602 (801) 422-9029 Work PROFESSIONAL TRACK 2009-present Professor of Church History and Doctrine, BYU 2003-2009 Associate Professor of Church History and Doctrine, BYU 1997-2003 Assistant Professor of Church History and Doctrine, BYU 1994-99 Faculty, Department of Ancient Scripture, BYU Salt Lake Center 1980-97 Department Chair of Home Economics, Jordan School District, Midvale Middle School, Sandy, Utah EDUCATION 1997 Ed.D. Brigham Young University, Educational Leadership, Minor: Church History and Doctrine 1992 M.Ed. Utah State University, Secondary Education, Emphasis: American History 1980 B.S. Brigham Young University, Home Economics Education HONORS 2012 The Harvey B. Black and Susan Easton Black Outstanding Publication Award: Presented in recognition of an outstanding published scholarly article or academic book in Church history, doctrine or related areas for Against the Odds: The Life of George Albert Smith (Covenant Communications, Inc., 2011). 2012 Alice Louise Reynolds Women-in-Scholarship Lecture 2006 Brigham Young University Faculty Women’s Association Teaching Award 2005 Utah State Historical Society’s Best Article Award “Non Utah Historical Quarterly,” for “David O. McKay’s Progressive Educational Ideas and Practices, 1899-1922.” 1998 Kappa Omicron Nu, Alpha Tau Chapter Award of Excellence for research on David O. McKay 1997 The Crystal Communicator Award of Excellence (An International Competition honoring excellence in print media, 2,900 entries in 1997. Two hundred recipients awarded.) Research consultant for David O. McKay: Prophet and Educator Video 1994 Midvale Middle School Applied Science Teacher of the Year 1987 Jordan School District Vocational Teacher of the Year PUBLICATIONS Authored Books (18) Casey Griffiths and Mary Jane Woodger, 50 Relics of the Restoration (Springville, Utah: Cedar Fort Press, 2020). -
The State of Mormon Literature and Criticism
The State of Mormon Literature and Criticism Gideon Burton and Neal Kramer Gideon Burton and Neal Kramer both serve on the board of the Association for Mormon Letters. In consultation with Dialogue's editors, they have chosen and edited the selections for this issue. Two DECADES HAVE PASSED SINCE Dialogue last published an issue entirely devoted to Mormon literature. In the meantime literary writing about Latter-day Saints has been burgeoning both in LDS and national mar- kets—so much so that it is difficult for literary critics to keep up with this growing body of novels, plays, poetry, and literary nonfiction. It is very important, however, that they try. To have a sense of the future of Mor- mon literature, it is vital that we see how present writings articulate with traditions from the past. Producing literary criticism to do just that is the central function of the Association for Mormon Letters, whose goal is to serve authors, scholars, and general readers of Mormon literature. In our yearly confer- ence, through readings, book reviews, a very active e-mail list, and now an annual writers' workshop and a small quarterly literary magazine, Ir- reantum, we attempt to introduce people to Mormon literature past and present and to critically evaluate it. In this issue of Dialogue, we share with a broader public some of the best criticism that has been generated at our conferences and published in the annuals of the Association, as well as a sampling of new creative works from active writers. As editors we have found our task different from the one faced by editors of Dialogue's prior literary issues because the object of our study has been evolving, as have our means of literary analysis. -
Witnesses of the Book of Mormon
Witnesses of the Book of Mormon Richard Lloyd Anderson Witnesses of the Book of Mormon Beginning with the rst edition of 1830, the Book of Mormon has generally contained two sets of testimonies— the “Testimony of Three Witnesses” and the “Testimony of Eight Witnesses.” When Joseph Smith rst obtained the gold plates, he was told to show them to no one. As translation progressed, he and those assisting him learned, both in the pages of the Book and by additional revelation, that three special witnesses would know, by the power of God, “that these things are true” and that several besides himself would see the plates and testify to their existence (Ether 5:2—4; 2 Ne. 27:12—13; D&C 5:11—13). The testimonies of the witnesses afrm that these things occurred. The witnesses were men known for truthfulness and sobriety. Though each of the Three Witnesses was eventually excommunicated from the Church (two returned), none ever denied or retracted his published testimony. Each reafrmed at every opportunity the veracity of his testimony and the reality of what he had seen and experienced. A June 1829 revelation conrmed that Oliver Cowdery, David Whitmer, and Martin Harris would be the Three Witnesses (D&C 17). Soon thereafter, they, with Joseph Smith, retired to the woods near Fayette, New York, and prayed for the promised divine manifestation. The “Testimony of Three Witnesses” summarizes the supernatural event that followed, when an angel appeared and showed them the plates and engravings and they heard the Lord declare that the Book of Mormon was “translated by the gift and power of God.” They said that the same divine voice “commanded us that we should bear record of it.” Joseph Smith’s mother later recounted Joseph’s great relief at no longer being the sole witness of the divine experiences of the restoration (see witnesses, law of). -
Insights for Latter-Day Saints
History Year 2 - Insights for Latter-day Saints Written by Marjohna Madsen and Jenny Phillips ©2017 Jenny Phillips | www.thegoodandthebeautiful.com All rights reserved. No part of this book may be copied or reproduced in any way without written permission from the publisher. HISTORY YEAR 2 INSIGHTS FOR LATTER-DAY SAINTS About This document The Good and the Beautiful history courses strive to emphasize examples of faith in God and the hand of God in the history of the world. The course book itself covers most of this, explaining the role that faith, religion, and God played in history. This document includes additional insights that are specific to The Church of Jesus Christ of Latter-day Saints. How to Use this Document As you teach from the course book, check this Insights document to see if there is an additional Church insight for the lesson. If so, follow the instructions after completing the lesson in the course book. Timeline - The Church of Jesus Christ of Latter-day Saints Extension The following pages contain extensions of The Good & the Beautiful timeline for the history of the Church. Print out the pages in color, laminate the pages if desired, cut out each strip, and attach each strip to the bottom of the timeline pages. Note: There is no Church of Jesus Christ of Latter-day Saints timeline for page 4 of the timeline because there were no items to put on the extension for that page. 2 © Jenny Phillips 300 B.C. 200 B.C. 100 B.C. M eri d ian of Ti me 100 A.D. -
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. -
Across Arabia with Lehi and Sariah: “Truth Shall Spring out of the Earth”
Journal of Book of Mormon Studies Volume 15 Number 2 Article 4 7-31-2006 Across Arabia with Lehi and Sariah: “Truth Shall Spring out of the Earth” Warren P. Aston Follow this and additional works at: https://scholarsarchive.byu.edu/jbms BYU ScholarsArchive Citation Aston, Warren P. (2006) "Across Arabia with Lehi and Sariah: “Truth Shall Spring out of the Earth”," Journal of Book of Mormon Studies: Vol. 15 : No. 2 , Article 4. Available at: https://scholarsarchive.byu.edu/jbms/vol15/iss2/4 This Feature Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Journal of Book of Mormon Studies by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected]. Title Across Arabia with Lehi and Sariah: “Truth Shall Spring out of the Earth” Author(s) Warren P. Aston Reference Journal of Book of Mormon Studies 15/2 (2006): 8–25, 110–13. ISSN 1065-9366 (print), 2168-3158 (online) Abstract Aston draws on his own research in Yemen and Oman as well as on the work of other scholars and research- ers to explore two locations in the Book of Mormon account of Lehi’s journey through Arabia: Nahom and Bountiful. Preliminarily, Aston highlights Nephi’s own directional indications for each leg of the jour- ney, considers the relevance of existing trade routes, and suggests relative durations of stops along the way. He reviews the research on the tribal area associ- ated with Nahom, including the discovery of an altar dating to roughly 600 bc that bears the tribal name NHM—possibly the first archaeological evidence of the Book of Mormon’s authenticity. -
The Name Mormon in Reformed Egyptian, Sumerian, and Mesoamerican Languages
The Name Mormon in reformed Egyptian, Sumerian, and Mesoamerican Languages by Jerry D. Grover Jr., PE, PG May 1, 2017 Blind third party peer review performed by After obtaining the golden plates, Joseph Smith stated that once he moved to Harmony, Pennsylvania, in the winter of 1827, he “commenced copying the characters of[f] the plates.” He stated: I copyed a considerable number of them and by means of the Urim and Thummin I translated some of them.1 In the mid 1830s, Oliver Cowdery and Frederick G. Williams recorded four characters that had been copied from the plates and Joseph Smith’s translations of those characters; one set of two characters was translated together as “The Book of Mormon” and the other set of two characters was translated as “The interpreters of languages” (see figures 1 and 2). Both of these phrases can be found in the original script of the current Title Page of the Book of Mormon. It clearly includes “Book of Mormon,” mentions “interpretation,” and infers the language of the Book of Mormon. It is reasonable therefore to assume that these characters came from the Title Page. Figure 1. Book of Mormon characters copied by Oliver Cowdery, circa 1835–1836 1 Karen Lynn Davidson, David J. Whittaker, Mark Ashurst-McGee, and Richard L. Jensen, eds., The Joseph Smith Papers: Histories, Volume 1 (Salt Lake City: Church Historian’s Press, 2012), 1:240. 1 Figure 2. Close-up of the Book of Mormon characters copied by Fredrick G. Williams, circa February 27, 1836 (MacKay et al. 2013, 137) 2 In a 2015 publication, I successfully translated all four of these characters from known hieratic and Demotic Egyptian glyphs.3 The name Mormon (second glyph of the first set of two) in the “reformed Egyptian” is an interesting case study. -
Lehi's Dream As a Template for Understanding Each Act of Nephi's
10 Lehi’s Dream as a Template for Understanding Each Act of Nephi’s Vision Amy Easton-Flake lder Jeffrey R . Holland, in his work Christ and the New Covenant, sug- Egests an important way to study the scriptures when he writes, “The Spirit made explicit that the Tree of Life and its precious fruit are symbols of Christ’s redemption ”. 1 Because neither the Spirit nor Nephi ever vocalizes this connection between the tree and Christ (Nephi gives two direct interpre- tations of the tree and its fruit: to the angel he identifies it as “the love of God” [1 Nephi 11:22], and to his brethren he identifies it as “a representation of the tree of life” [1 Nephi 15:22]), Elder Holland teaches us through his read- ing how to uncover doctrine and messages within the scriptures that are not explicitly stated . He explains how the Spirit first links the tree to Christ when he tells Nephi he will show him the tree and then the Son of God descending out of heaven . After this occurs and Nephi asks to know the interpretation of the tree, the Spirit immediately shows him Christ’s nativity—the virgin Mary with an infant in her arms . Then the angel, who replaces the Spirit of the Lord and becomes Nephi’s guide for the duration of the vision, con- cludes this image by declaring, “Behold the Lamb of God, yea, even the Son Amy Easton-Flake has a PhD in American literature from Brandeis University and specializes in nineteenth-century women writers and narrative theory. -
Egypt and Mormonism: Oriental Traits of the Latter-Day Saints
Utah State University DigitalCommons@USU Arrington Student Writing Award Winners Leonard J. Arrington Mormon History Lectures 12-7-2011 Egypt and Mormonism: Oriental Traits of the Latter-Day Saints Alexander Fronk Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/arrington_stwriting Part of the History of Religion Commons Recommended Citation Fronk, Alexander, "Egypt and Mormonism: Oriental Traits of the Latter-Day Saints" (2011). Arrington Student Writing Award Winners. Paper 7. https://digitalcommons.usu.edu/arrington_stwriting/7 This Essay is brought to you for free and open access by the Leonard J. Arrington Mormon History Lectures at DigitalCommons@USU. It has been accepted for inclusion in Arrington Student Writing Award Winners by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. 1 Egypt and Mormonism: Oriental Traits of the Latter-Day Saints Introduction In his lecture, Dr. Francaviglia presents a fascinating framework in which to understand American history and culture, as well as Mormons specifically. Orientalism was defined for the lecture as the assimilation or imitation of that which is oriental in religious or philosophical thought, or in art. Through various mediums, including architectural examples, quotes from Mormons and their detractors, and travel literature, Dr. Francaviglia demonstrates that not only Mormons were compared to Oriental peoples and assigned Oriental traits, but they also actively attributed such traits