Doctrine and Covenants, Church History
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Cumorah and the Limited Mesoamerican Theory
Religious Educator: Perspectives on the Restored Gospel Volume 10 Number 2 Article 13 7-1-2009 Cumorah and the Limited Mesoamerican Theory Andrew H. Hedges [email protected] Follow this and additional works at: https://scholarsarchive.byu.edu/re BYU ScholarsArchive Citation Hedges, Andrew H. "Cumorah and the Limited Mesoamerican Theory." Religious Educator: Perspectives on the Restored Gospel 10, no. 2 (2009). https://scholarsarchive.byu.edu/re/vol10/iss2/13 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Religious Educator: Perspectives on the Restored Gospel by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Cumorah and the Limited Mesoamerican Theory Andrew H. Hedges Andrew H. Hedges ([email protected]) is an associate professor of Church history and doctrine at BYU. From the time the Book of Mormon was published, its readers have wondered about its geographical setting. Following is a lively debate between two thoughtful scholars. To motivate study of this topic, the Religious Educator offers their different viewpoints. In recent years, many scholars interested in Book of Mormon geography have argued that the events of the Book of Mormon played themselves out in a Mesoamerican setting. Repudiating earlier and widespread assumptions that the “narrow neck of land” that figures so prominently in the book’s geography was the Isthmus of Panama and that the Nephites’ -
Critique of a Limited Geography for Book of Mormon Events
Critique of a Limited Geography for Book of Mormon Events Earl M. Wunderli DURING THE PAST FEW DECADES, a number of LDS scholars have developed various "limited geography" models of where the events of the Book of Mormon occurred. These models contrast with the traditional western hemisphere model, which is still the most familiar to Book of Mormon readers. Of the various models, the only one to have gained a following is that of John Sorenson, now emeritus professor of anthropology at Brigham Young University. His model puts all the events of the Book of Mormon essentially into southern Mexico and southern Guatemala with the Isthmus of Tehuantepec as the "narrow neck" described in the LDS scripture.1 Under this model, the Jaredites and Nephites/Lamanites were relatively small colonies living concurrently with other peoples in- habiting the rest of the hemisphere. Scholars have challenged Sorenson's model based on archaeological and other external evidence, but lay people like me are caught in the crossfire between the experts.2 We, however, can examine Sorenson's model based on what the Book of Mormon itself says. One advantage of 1. John L. Sorenson, "Digging into the Book of Mormon," Ensign, September 1984, 26- 37; October 1984, 12-23, reprinted by the Foundation for Ancient Research and Mormon Studies (FARMS); An Ancient American Setting for the Book of Mormon (Salt Lake City: De- seret Book Company, and Provo, Utah: FARMS, 1985); The Geography of Book of Mormon Events: A Source Book (Provo, Utah: FARMS, 1990); "The Book of Mormon as a Mesoameri- can Record," in Book of Mormon Authorship Revisited, ed. -
Edward M. Eyring
The Chemistry Department 1946-2000 Written by: Edward M. Eyring Assisted by: April K. Heiselt & Kelly Erickson Henry Eyring and the Birth of a Graduate Program In January 1946, Dr. A. Ray Olpin, a physicist, took command of the University of Utah. He recruited a number of senior people to his administration who also became faculty members in various academic departments. Two of these administrators were chemists: Henry Eyring, a professor at Princeton University, and Carl J. Christensen, a research scientist at Bell Laboratories. In the year 2000, the Chemistry Department attempts to hire a distinguished senior faculty member by inviting him or her to teach a short course for several weeks as a visiting professor. The distinguished visitor gets the opportunity to become acquainted with the department and some of the aspects of Utah (skiing, national parks, geodes, etc.) and the faculty discover whether the visitor is someone they can live with. The hiring of Henry Eyring did not fit this mold because he was sought first and foremost to beef up the graduate program for the entire University rather than just to be a faculty member in the Chemistry Department. Had the Chemistry Department refused to accept Henry Eyring as a full professor, he probably would have been accepted by the Metallurgy Department, where he had a courtesy faculty appointment for many years. Sometime in early 1946, President Olpin visited Princeton, NJ, and offered Henry a position as the Dean of the Graduate School at the University of Utah. Henry was in his scientific heyday having published two influential textbooks (Samuel Glasstone, Keith J. -
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. -
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 -
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. -
Of the Bible, 1830-1833: Doctrinal Development During the Kirtland Era
BYU Studies Quarterly Volume 11 Issue 4 Article 6 10-1-1971 The “New Translation” of the Bible, 1830-1833: Doctrinal Development During the Kirtland Era Robert J. Matthews Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Matthews, Robert J. (1971) "The “New Translation” of the Bible, 1830-1833: Doctrinal Development During the Kirtland Era," BYU Studies Quarterly: Vol. 11 : Iss. 4 , Article 6. Available at: https://scholarsarchive.byu.edu/byusq/vol11/iss4/6 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]. Matthews: The “New Translation” of the Bible, 1830-1833: Doctrinal Develop the new translation of the bible 183018331830 1833 doctrinal development during the kirtland era ROBERT j MATTHEWS before one can recognize the role of the new transla- tion 1 of the bible in the development of doctrine during the kirtland era of church history it is necessary that he first have a historical perspective of the beliefs and practices of the church at various times since its organization in 1830 in addi- tion it is necessary that one know what the new translation of the bible is why the prophet joseph smith made the transla- tion when it was made and how it was made in pursuit of these items this article will attempt to look at the church in the early 1830s and -
How Important Was It to Moroni That
KnoWhy #356 August 23, 2017 Book of Mormon Stillife via Book of Mormon Central How Important Was It to Moroni that We Pray about the Book of Mormon? “And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. And by the power of the Holy Ghost ye may know the truth of all things.” Moroni 10:4–5 space to write “but few things” at the end of his father’s Context and Content record (Mormon 8:1–5). He exhorts those who do not After his father’s death, Moroni wandered alone for believe in Christ to not deny the revelations and mir- sixteen years (385–401 AD) before beginning to finish acles of God (Mormon 9:1–20). He declares that God Mormon’s record (Mormon 8:6). By the time the final has given a promise “unto all” that those who believe in statements of Moroni 10 were written, Moroni had been 1 Christ can ask the Father about these things, or about wandering for thirty-six years (385–421 AD). During anything, and “it shall be granted him” (Mormon 9:21). this time, we may suppose, Moroni had the opportunity to learn to hear the voice of the Spirit and develop his Perhaps because he lived longer than he expected, Mo- relationship with God. -
Rentmeister Book Collection
Rentmeister Book Collection Contents Utah 2 Geology; Land Use ..................................................................................... 2 History ........................................................................................................ 2 Miscellaneous ............................................................................................. 7 County, Local, and Regional Utah Histories, Guidebooks, etc. ................. 8 Native Americans 17 The West 22 General ...................................................................................................... 22 Arizona ..................................................................................................... 32 California .................................................................................................. 32 Idaho ......................................................................................................... 34 Montana .................................................................................................... 34 Nevada ...................................................................................................... 35 New Mexico ............................................................................................. 35 Wyoming .................................................................................................. 35 The West (Time-Life Books Series) ........................................................ 36 Church of Jesus Christ of Latter-day Saints 39 Bibliography ............................................................................................ -
Born in England Sobrina Smith Lamb Was Born April 29, 1847 in Eaton
Born in England Sobrina Smith Lamb was born April 29, 1847 in Eaton-Bray, Bedfordshire, England to George William Smith and Catherine Wooten Smith. She was their first child. Her sister, Jane was born the following year on October 4, 1848. Another sister, Maria Elizabeth, was born on September 18, 1852 but lived only a month and died on October 1st. A brother, Marlon Lehi, was born on March 8, 1854 and died the same day. Sobrina’s parents, George and Catherine, were married on December 21, 1845 and they became members of the Church of Jesus Christ of Latter-day Saints with George being baptized on October 29, 1848 and Catherine was baptized on December 15, 1848 shortly after Jane was born. They were the first members of the Smith family to join the Church. Migration to Utah Sobrina immigrated to America with her parents and younger sister Jane, five and one half years after her parents joined the Church. They sailed from Liverpool 24 April 1854 (1) to America on the Clara Wheeler, a tall-mast square-rigger in a company of 29 Mormon immigrants. After 70 days at sea they arrived in New Orleans, Louisiana 3 Jul 1854 and sailed up the Mississippi River to St. Louis Missouri and then onto Council Bluffs, Iowa. The family spent one year in Council Bluffs and then departed with the Milo Andrus Company on trek to Salt Lake Valley. They arrived in the Valley October 24, 1855, and then moved on to Farmington where the Smith’s established their home. -
“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?
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 .