DOCSLIB.ORG

A Gift Given a Gift Taken – Linda Newell

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
A Gift Given a Gift Taken – Linda Newell Washing, Anointing, and Blessing the Sick Among Mormon Women A MORMON HISTORIAN TRACES CHANGES IN THE PRACTICE Editors Note and Logan temples, the ordinance took place both within This article is taken from a more extensive essay, "’Gifts of the Spirit: the confines of those sacred structures and in the Women’s Share,’" to be pub.lis.hed soon i~1 a collection of essays edited by privacy of individual homes. This paper will focus on the Lavina Fielding Anderson and Maureen Ursenbach Beecher. J-he ]arg~’r latter practice. These washings and anointings v,~-ere work, in addition to the practice of washing and anointing, deals with other clearly done in connection with "administering to the aspect:; of women’s involvement in the spiritual gifts of healing, speaking in sick." The wording took different forms as the occa:sion tongues, prophecy, etc., from 183 0 to the present. The author is indd~ted to demanded. One of the most common uses of the Vella N. Evans and Carol Cornwall Mad~:en f~r sharing some of their washing and anointing blessing came as women extensive research and to Lavina Fielding Anderson tor her able assistan~-e i~ administered to each other pcior to childbirth. putting the material together. That women could and did participate in blessing and healing the sick was already a clearly established and Linda King Newell officially sanctioned fact by the time the Saints had established a refuge in the Great Basin. Women like OR members of the modern Church of Jesus Christ Sarah Leavitt and Edna Rogers left ~’ecords of their Fof Latter, Tday Saints; the term "washing and experiences with healing others in Kirtland.x In Nauvoo anointing is synonymous with the initiatory the Prophet Joseph Smith not only formed the Relief ordinances of the temple endowment. Joseph Smith first Society as an essential part of the Church, but he also introduced the practice to male members of the LDS introduced the ceremony of the temple endowment, church in the Kirtland Temple; he included women including washings and anoir~tings. With the coming of when he gave the endowment and sealing ordinances to the Relief Society the women had .an organization his select "Quorum of the Anointed" in Nauvoo.~ By the through which they manifested the gifts of the spirit. Of time the Mormons had established a refuge in the Great this period, Susa Young Gates, a daughter of Brigham Basin, washing and anointing had also been combined Young, wrote: "The privileges and powers outlined by with healing. Although it grew out of the temple the Prophet in those first meetings [of the Relief ordinances in Nauvoo, tlhe practice by women was Society] have never been granted to women in fu~ll even carried on outside the temple. Even after the yet." Then Susa asked, "Did those women, do you and I, establishment of the Endowment House in Salt Lake in live so well as to be worthy of them all?’’3 1855 and later the dedication of the St. George, Manti, There is considerable evidence within the minutes of Sunstone/16 the Nauvoo Relief Society meetings to suggest that disease?" he demanded. "It is your privilege to do so Joseph Smith seemed to envision the Relief Society as an without sending for the Elders." He laid down some independent organization for women parallel to the practical advice; if the child is ill of a fever or of an upset priesthood organization for men.4 Yet both seemed to stomach, treat those symptoms by all means, beware of come under the aegis of the priesthood as a power from too much medicine, and remember that prevention is God, not as an administrative entity. better than cure. He ended by addressing himself The women themselves saw their organization as specifically to mothers: "It is the privilege of a mother to more than a charitable society. Spiritual gifts such as have faith and to administer to her child; this she can do speaking in tongues and healing the sick were not only herself, as well as sending for the Elders to have the discussed in their meetings but the sisters openly benefit of their faith."8 Having enough faith to heal was practiced them. With Joseph’s approval, Emma and her clearly, for Brother Brigham, "practical religion" like counselors laid hands on the sick and blessed them that having enough food on hand. they might be healed. The fifth time the Relief Society The year before in Cache Valley, Elder Ezra T. Benson convened, Sarah Cleveland invited the sisters to speak had called on all the women who had been ordained to freely, and women stood one at a time in this testimony wash and anoint to exercise their powers to rebuke an meeting. Sister Durfee was among those who spoke. unspecified disease which so destructively coursed its She "bore testimony to the great blessing she received way through the valley.9 This record neither identifies when administered to after the last meeting by Emma the ordained women nor who ordained them. It only said Smith and [her] Counselors Cleveland and Whitney, they were "ordained to wash and anoint." Zina she said she never realized more benefit through an Huntington Young’s journal mentions several healings. administration." She added that she had been healed and On Joseph Smith’s birthday in 1881, she washed and "thought the sisters had more faith than the brethren." anointed one woman "for her health" and administered Following the meeting, Sarah Cleveland and Elizabeth to another "for her hearing." She remembered the Whitney administered to another Relief Society sister, Prophet’s birthday and reminisced about the days in Mrs. Abigail Leonard, "for the restoration of health."5 Nauvoo when she was one of his plural wives: "I have In the intervening week, someone apparently reported to Joseph that the women were laying their hands on the sick and blessing them. His reply to the question of the propriety of such acts was simple. He JOSEPH INDICATED THAT THERE WERE told the women in the next meeting "there could be no SISTERS WHO WERE ORDAINED TO HEAL evil in it, if God gave his sanction by healing.., there could be no more sin in any female laying hands on the THE SICK AND IT WAS THEIR PRIVILEGE sick than in wetting the face with water." He also TO DO SO. indicated that there were sisters who were ordained to heal the sick and it was their privilege to do so. "If the sisters should have faith to heal," he said, "let all hold their tongues."~ practiced much with My Sister Presendia Kimball while In 1857 Mary Ellen Kimball recorded her visit to a sick in Nauvoo & ever since before Joseph Smiths death. He woman in company with Presindia, her sister wife. They blest Sisters to bless the sick." Three months later in washed and anointed Susannah, cooked her dinner, and March 1890: "I went to see Chariton [her son] & watched her "eat pork and potatoes" with a gratifying administered to him, felt so sad to see him suffer .... " appetite. "I felt to rejoice with her for I shall never forget The next year she notes with satisfaction hearing an the time when I was healed by the power of God through address by Bishop Whitney in the Eighteenth Ward faith in him which power has again been restored with wherein he "blest the Sisters in having faith to the priesthood" (a phrase which indicates a distinction in administer to there own families in humble faith not Mary Ellen’s mind). saying by the Authority of the Holy priesthood but in But after I returned home I thought of the instructions I the name of Jesus Christ .... "~0 had received from time to time that the priesthood was Still, healing by women caused some confusion; this not bestowed upon woman. I accordingly asked Mr. quiet, routine practice on the local level occasion.ally [Heber C.] Kimball if women had a right to wash and raised questions which, when answered publicly by anoint the sick for the recovery of their health or is it Church leaders or the Relief Society, seemed to start a mockery in them to do so. He replied inasmuch as they ripple of uneasiness which, sooner or later, set off are obedient to their husbands, they have a right to another inquiry. Church leaders began to issue general administer in that way in the name of the Lord Jesus cautions about women blessing the sick. Angus Cannon, Christ but not by authority of the priesthood invested in president of the Salt Lake Stake, included the following them for that authority is not given to woman. in his answer to a question about women holding the Mary Ellen then noted an argument that would calm priesthood: "Women could only hold the priesthood in apprehensions for the next four decades: "He also said connection with their husbands; man held the they might administer by the authority given to their priesthood independent of woman. The sisters have a husbands in as much as they were one with their right to anoint the sick, and pray the Father to heal them, husband."7 and to exercise that faith that will prevail with God; but At the same time, strong official encouragement for women must be careful how they use the authority of women to develop and use their spiritual powers is the priesthood in administering to the sick."~ ~ Two years evident. Brigham Young, speaking in the Tabernacle on later on 8 August 1880, John Taylor’s address on "The 14 November 1869, scolded both men and women for Order and Duties of the Priesthood" reaffirmed that not improving, themselves.
Load more

Recommended publications
  • Doctrine and Covenants Section 110: from Vision to Canonization
    Brigham Young University BYU ScholarsArchive Theses and Dissertations 2010-07-07 Doctrine and Covenants Section 110: From Vision to Canonization Trever Anderson Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the History of Christianity Commons BYU ScholarsArchive Citation Anderson, Trever, "Doctrine and Covenants Section 110: From Vision to Canonization" (2010). Theses and Dissertations. 2120. https://scholarsarchive.byu.edu/etd/2120 This Thesis is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Doctrine and Covenants Section 110: From Vision to Canonization Trever R. Anderson A Thesis submitted to the faculty of Brigham Young University in partial fulfillment of the requirements for the degree of Master of Religious Education Richard E. Bennett, Chair Robert C. Freeman Kip Sperry Religious Education Brigham Young University August 2010 Copyright © 2010 Trever R. Anderson All Rights Reserved ABSTRACT Doctrine and Covenants Section 110, From Vision to Canonization Trever R. Anderson Religious Education Master of Religious Education This thesis answers the question of how a vision recorded in Joseph Smith’s journal found its home in the Doctrine and Covenants and become recognized as canonized scripture. The April 3, 1836, journal entry became known as Section 110. Section 110 serves as a foundation for the current practices and doctrines of The Church of Jesus Christ of Latter-day Saints, involving temple building and temple ordinances. Thus it is important to understand the history of this Section from journal entry to canonization because it is an example of recovering revelation.
    [Show full text]
  • Though It Has Been Known by Different Names, the Young Women Orga
    Though it has been known by different names, the Young Women Orga- nization has always sought to help young women improve themselves, de- velop their talents, serve others, and strengthen their testimonies of Jesus Christ. (© Intellectual Reserve, Inc. All rights reserved.) A Firm Foundation Janet Peterson 12 Young Women of Zion: An Organizational History The Young Women program of The Church of Jesus Christ of Latter-day Saints has grown from the desires of young women to im- prove themselves, develop their talents, serve others, and strengthen their testimonies of Jesus Christ. The various names of the organization are listed below: • The Young Gentlemen and Ladies’ Relief Society of Nauvoo, 1843 • The Young Ladies’ Department of the Cooperative Retrench- ment Association (Young Ladies’ Retrenchment Association), 1869 • Young Ladies’ National Mutual Improvement Association, 1877 Janet Peterson is a member of the Church Correlation Committee, Materials Evaluation Division. A Firm Foundation • Young Ladies’ Mutual Improvement Association (YLMIA), 1904 • Young Women’s Mutual Improvement Association (YWMIA), 1934 • Aaronic Priesthood MIA, Young Women, 1972 • Young Women, 1974 Though the name has changed several times over the years, the pur- poses have not. Marba C. Josephson, editor of the Improvement Era and general board member, described the goals as “aiding the LDS girl to gain a testimony of the gospel through wholesome lesson work and spiritualized recreation.”1 Church leaders have long recognized the vital role that this auxiliary fills in helping adolescent girls to develop testimonies of the Savior and to become faithful, covenant-keeping women. The programs and procedures have changed to meet the needs of an ever-growing Church population and to help young women face the chal- lenges of their particular eras.
    [Show full text]
  • Women's Right to Vote
    Women’s Right to Vote May 2020 For DUP Lesson Leaders This photo array is reserved solely for use by a DUP Lesson Leader to supplement the appropriate lesson. No other uses are authorized and no images or content may be shared or distributed for any other purpose. Please feel free to use the images in any way you wish to enhance your lesson, including printed copies of the images to show your group as well as use in any digital presentations, as long as you adhere to the above restrictions. Please advise members of your group that they can order digital copies of any of the images provided here by contacting the DUP Photo Department. The funds generated by the DUP Photo Department help sustain our organization. Tel: 801-532-6479, Ext 206 Email: [email protected] Website: www.isdup.org Thank you for all you do. “Women’s Right to Vote – 19th Amendment” issued in 1998 for the special stamp series called “Celebrate the Century – 1920s” (Author’s personal collection) Elizabeth Cady Stanton photo pin-badge. National suffragist leader. Donated by Zina Young Williams Card. Pioneer Memorial Museum, First Floor, Political Exhibit, Case #23. (DUP Photo Collection) Lucretia Mott photo pin-badge. National suffragist leader. Donated by Zina Young Williams Card. Pioneer Memorial Museum, First Floor, Political Exhibit, Case #23 (DUP Photo Collection) Susan Brownell Anthony photo pin badge. National suffragist leader. Donated by Zina Young Williams Card. Pioneer Memorial Museum, First Floor, Political Exhibit, Case #23. (DUP Photo Collection) Women’s suffrage print of U.S. President Woodrow Wilson handing the ballot to women.
    [Show full text]
  • Rhetoric in Mormon Female Healing Rituals During the Nineteenth Century
    Utah State University DigitalCommons@USU All Graduate Plan B and other Reports Graduate Studies 5-2016 Rhetoric in mormon Female Healing Rituals during the Nineteenth Century Carrie Ann King Johnson Follow this and additional works at: https://digitalcommons.usu.edu/gradreports Part of the American Studies Commons, and the English Language and Literature Commons Recommended Citation King Johnson, Carrie Ann, "Rhetoric in mormon Female Healing Rituals during the Nineteenth Century" (2016). All Graduate Plan B and other Reports. 865. https://digitalcommons.usu.edu/gradreports/865 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 Plan B and other Reports by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. UTAH STATE UNIVERSITY Rhetoric in Mormon Female Healing Rituals during the Nineteenth Century A Thesis By Carrie Ann King Johnson Department of English Submitted in partial fulfillment of the requirements for the degree of Master of Science, American Studies July 2016 ABSTRACT Using the minutes of the Female Relief Society of Nauvoo, journals and diaries kept by early Mormon women, and letters written about healing blessings, this thesis looks at how nineteenth-century Mormon women used rhetoric in healing rituals to build community, claim power, and comfort one another thorough illness, death, and birth. Claudia L. Bushman points out that “Mormon women were much like other American women of their day, but their allegiance to the faith led them in some new directions.” Instead of retreating to acceptable standards of femininity, Mormon women claimed and used godly power and authority.
    [Show full text]
  • Student Manual Religion 261
    Introduction to Family History Student Manual Introduction to Family Religion 261 Introduction to Family History Student Manual Religion 261 Introduction to Family History Student Manual Religion 261 Published by The Church of Jesus Christ of Latter-day Saints Salt Lake City, Utah Comments and corrections are appreciated. Please send them to: Seminaries and Institutes of Religion Curriculum 50 E North Temple Street Salt Lake City, UT 84150-0008 USA E-mail: ces-manuals@ ldschurch .org Please list your complete name, address, ward, and stake. Be sure to give the title of the manual. Then offer your comments. FamilySearch is a trademark of Intellectual Reserve, Inc., and is registered in the United States of America and other countries. © 2012 by Intellectual Reserve, Inc. All rights reserved Printed in the United States of America English approval: 1/11 Contents Introduction .......................................................................................1 1. The Family Is Central to the Plan of Salvation .......................................................3 2. The Mission of Elijah ...........................................................................13 3. Getting Started with Family History Research .......................................................21 4. Gathering and Recording Family History Information ................................................29 5. Personal Revelation and Family History ............................................................39 6. Computers and Family History Research ...........................................................49
    [Show full text]
  • James and Isabelle Dayley
    B EAUTIFUL UPON THE MOUNTAINS Pioneer Journals, Letters, and Discourses Testimonies of Obedience and Sacrifice Compiled and Edited by HEATH & MELISSA PARKER Copyright © 2010 by Heath Parker Beautiful upon the Mountains Publications Seattle, Washington All Rights Reserved First Edition Printing Family Heritage Publishers Salt Lake City, Utah Title Page Illustration: Wagon Tracks on the Prairie PIONEERS OF THE GOOSE CREEK VALLEY 671 JAMES DAYLEY & ISABELLE MCBRIDE Jacob Dayley 1787 – Feb. 11, 1811 James Dayley B: Bedford, Pennsylvania March 26, 1811 – July 23, 1905 D: Little Pigeon Roost, Ohio B: Little Pigeon Roost, Ohio D: Basin, Idaho Elizabeth Baker Dec. 12, 1791 – 1834 Enoch Rhodes Dayley B: Bedford, Pennsylvania Sept. 19, 1837 – Nov. 13, 1892 D: Licking County, Ohio B: Grand River, Missouri D: Basin, Idaho Thomas White McBride March 12, 1776 – Oct. 30, 1838 Isabelle McBride B: Loudon County, Virginia March 28, 1816 – Jan. 18, 1861 D: Hauns Mill, Missouri B: Lancaster, Ohio D: Grantsville, Utah Catherine John 1778 – July 27, 1841 B: Frederick County, Maryland D: Nauvoo, Illinois JAMES DAYLEY Eleven children were born to this union: Elizabeth, 1835; Enoch Rhodes, 1837; Isaac Morley, 1840; Sarah Ann, 1841; George, 1844; Heber Chase, 1845; Thomas John, 1847; James Carlos, 1850; Jacob, 1852; Isabelle Rebecca, 1853; and Nancy Vilate, 1856. Born March 26, 1811, at Little Pigeon Roost, Belmont County, Ohio, James was the only child of Jacob and Elizabeth Baker Dayley.675 His father tragically drowned shortly before James was born while the former was en route to Ohio. Elizabeth and her son remained in Ohio, leaving behind their ancestral lands in Pennsylvania where the Dayleys had held residence since colonial times.
    [Show full text]
  • Reader's Theater
    1 Reader’s Theater: Utah Suffrage Story Cast of Characters (in order of appearance) 1. Narrator #1 2. Narrator #2 3. Elizabeth Cady Stanton 4. Frederick Douglass 5. Audience (All) 6. Narrator #3 7. Narrator #4 8. Anti-polygamists 9. Brigham Young 10. Seraph Young 11. Sarah M. Granger Kimball 12. Emmeline B. Wells 13. U. S. Senator George F. Edmunds 14. Mormons (All) 15. Jennie Froiseth 16. Susan B. Anthony 17. B. H. Roberts 18. Ruth May Fox 19. Franklin S. Richards 20. Orson F. Whitney 21. Martha Hughes Cannon 22. Hannah Kaaepa Lowe Narrator #1: In the early years of the United States, women had voting rights in some states, ​ but over time these states did away with women’s suffrage. For a long time, only white men were allowed to vote. But after slavery was abolished in the 1860s, black men were given the right to vote in 1870 through the 15th Amendment to the Constitution. Narrator #2: Elizabeth Cady Stanton and Lucretia Mott organized a women’s rights convention ​ in Seneca Falls, New York, in 1848. There, Stanton read their “Declaration of Sentiments” to an audience of 300, demanding all the same rights that men had, including voting rights. After hearing Stanton speak, one hundred women and men signed the Declaration of Sentiments. This small convention began the women’s suffrage movement in the United States. Elizabeth Cady Stanton: Women have been oppressed and deprived of the rights that men ​ enjoy. We insist that we immediately be given all the rights and privileges that belong to us as citizens of the United States, including the right to vote! 2 Frederick Douglass: As a free black man fighting for the end of slavery and for the rights of all ​ people, I support Mrs.
    [Show full text]
  • Journal of Mormon History Vol. 13, 1986
    Journal of Mormon History Volume 13 Issue 1 Article 1 1986 Journal of Mormon History Vol. 13, 1986 Follow this and additional works at: https://digitalcommons.usu.edu/mormonhistory Part of the Religion Commons Recommended Citation (1986) "Journal of Mormon History Vol. 13, 1986," Journal of Mormon History: Vol. 13 : Iss. 1 , Article 1. Available at: https://digitalcommons.usu.edu/mormonhistory/vol13/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. 13, 1986 Table of Contents • --Mormon Women, Other Women: Paradoxes and Challenges Anne Firor Scott, 3 • --Strangers in a Strange Land: Heber J. Grant and the Opening of the Japanese Mission Ronald W. Walker, 21 • --Lamanism, Lymanism, and Cornfields Richard E. Bennett, 45 • --Mormon Missionary Wives in Nineteenth Century Polynesia Carol Cornwall Madsen, 61 • --The Federal Bench and Priesthood Authority: The Rise and Fall of John Fitch Kinney's Early Relationship with the Mormons Michael W. Homer, 89 • --The 1903 Dedication of Russia for Missionary Work Kahlile Mehr, 111 • --Between Two Cultures: The Mormon Settlement of Star Valley, Wyoming Dean L.May, 125 Keywords 1986-1987 This full issue is available in Journal of Mormon History: https://digitalcommons.usu.edu/mormonhistory/vol13/iss1/ 1 Journal of Mormon History Editorial Staff LEONARD J. ARRINGTON, Editor LOWELL M. DURHAM, Jr., Assistant Editor ELEANOR KNOWLES, Assistant Editor FRANK McENTIRE, Assistant Editor MARTHA ELIZABETH BRADLEY, Assistant Editor JILL MULVAY DERR, Assistant Editor Board of Editors MARIO DE PILLIS (1988), University of Massachusetts PAUL M.
    [Show full text]
  • Mormon Temple Architecture and the Spaces of Ritual
    Sw Mormon Temple Architecture 11.1 and the Spaces of Ritual A SUSETT3 INSTITUTiE OF TECHNOLOGY Michael Henry Marcheschi Bachelor of Science in Construction Management N 77Cggg Brigham Young University, Provo, Utah -August 1993 LIBRARIES RTC&H Submitted to the Department of Architecture in partial fulfillment of the requirements for the degree Master of Architecture at the Massachusetts Institute of Technology, June 1999. A signature of author: Michael Henry Marcheschi, May 20, 1999 certified by: - Ellen Dunham-Jones, KY Associate Professor of Architecture Thesis Supervisor accepted by: Wellington Reiter, Associate Professor of the Practice of Architecture Chairman, Departmental Committee on Graduate Students © MICHAEL HENRY MARCHESCHI 1999. All rights reserved. The author hereby grants to MIT permission to reproduce and to distribute pub- licly paper and electronic copies of this thesis document in whole or in part. thesis supervisor: Ellen Dunham-Jones, Associate Professor of Architecture thesis readers: Hasan-Uddin Khan Visiting Associate Professor of Architecture Ann Pendleton-Jullian Associate Professor of Architecture Andrew Scott Associate Professor of Architecture 3 Detail from The Israelites Passing Through the Wilderness, by William West. 12.1 4 For my family - Mormon Temple Architecture and the Spaces of Ritual by Michael Henry Marcheschi Bachelor of Science in Construction Management Brigham Young University, Provo, Utah -August 1993 Submitted to the Department of Architecture in partial fulfillment of the requirements for the degree Master of Architecture at the Massachusetts Institute of Technology. abstract Temples are the most significant religious buildings of The Church of Jesus Christ of Latter-day Saints. In the early days of the church, temples were used for general worship and congregation.
    [Show full text]
  • Violence and Disruptive Behavior on the Difficult Trail to Utah, 1847–1868 David L
    BYU Studies Quarterly Volume 53 | Issue 4 Article 8 12-1-2014 Violence and Disruptive Behavior on the Difficult Trail to Utah, 1847–1868 David L. Clark Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Clark, David L. (2014) "Violence and Disruptive Behavior on the Difficult Trail to Utah, 1847–1868," BYU Studies Quarterly: Vol. 53 : Iss. 4 , Article 8. Available at: https://scholarsarchive.byu.edu/byusq/vol53/iss4/8 This Article is brought to you for free and open access by the All 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]. Clark: Violence and Disruptive Behavior on the Difficult Trail to Utah, Violence and Disruptive Behavior on the Difficult Trail to Utah, 1847–1868 David L. Clark ew if any converts to Mormonism during the mid-nineteenth cen- Ftury were adequately prepared for the challenge of traveling to their Zion. Most European members and many American converts had never traveled more than a few miles from their homes. European converts, after sailing across the Atlantic Ocean and traveling almost a thousand miles to staging areas in Iowa City or on the Missouri River, had to walk or ride in wooden wagons or pull handcarts another thousand miles over crude trails or, in some cases, no trail. Most American converts also had to travel long distances to get to an outfitting post. Difficulties during the final thousand miles of travel were enhanced by the anxiety of locating adequate feed for cattle and finding good water and fuel for cooking.
    [Show full text]
  • More Than Faith: Latter-Day Saint Women As Politically Aware and Active Americans, 1830-1860
    Western Washington University Western CEDAR WWU Graduate School Collection WWU Graduate and Undergraduate Scholarship Spring 2017 More Than Faith: Latter-Day Saint Women as Politically Aware and Active Americans, 1830-1860 Kim M. (Kim Michaelle) Davidson Western Washington University, [email protected] Follow this and additional works at: https://cedar.wwu.edu/wwuet Part of the History Commons Recommended Citation Davidson, Kim M. (Kim Michaelle), "More Than Faith: Latter-Day Saint Women as Politically Aware and Active Americans, 1830-1860" (2017). WWU Graduate School Collection. 558. https://cedar.wwu.edu/wwuet/558 This Masters Thesis is brought to you for free and open access by the WWU Graduate and Undergraduate Scholarship at Western CEDAR. It has been accepted for inclusion in WWU Graduate School Collection by an authorized administrator of Western CEDAR. For more information, please contact [email protected]. More Than Faith: Latter-Day Saint Women as Politically Aware and Active Americans 1830-1860 By Kim Michaelle Davidson Accepted in Partial Completion of the Requirements for the Degree Master of Arts Kathleen L. Kitto, Dean of the Graduate School ADVISORY COMMITTEE Chair, Dr. Jared Hardesty Dr. Hunter Price Dr. Holly Folk MASTER’S THESIS In presenting this thesis in partial fulfillment of the requirements for a master’s degree at Western Washington University, I grant to Western Washington University the non- exclusive royalty-free right to archive, reproduce, distribute, and display the thesis in any and all forms, including electronic format, via any digital library mechanisms maintained by WWU. I represent and warrant this is my original work, and does not infringe or violate any rights of others.
    [Show full text]
  • Lesson 134 D&C 127, 128:1-11 Baptism by Proxy
    Background September 1, 1842 As early as 10 August 1840, in an address at the funeral of Seymour Brunson, the Prophet introduced the doctrine of baptism for the dead to a startled congregation of Saints. Thereafter it was frequently a topic of addresses of the Brethren, and baptisms for the dead were performed in the nearby Mississippi River. Joseph Smith Letter Book According to the minutes of the general conference of the Church held in Nauvoo on 2 October 1841, the Prophet declared it was the Lord’s will that baptisms for the dead stop until they could be performed in His house. The first baptisms for the dead in the uncompleted Nauvoo Temple were performed Sunday, 21 November 1841. Carver of Oxen in Nauvoo Temple HC Trying to Arrest Joseph Smith In May 1842, Lilburn W. Boggs, the former governor of Missouri who issued the extermination order against the Saints, was wounded by an unknown would-be assassin. Missouri authorities accused Joseph Smith of arranging for someone to murder Boggs and tried to bring the Prophet back to Missouri for trial. Joseph Smith had left Missouri years earlier and was living in the area of Nauvoo, Illinois, at the time. Knowing that if he returned to Missouri he would be killed, the Prophet eluded Missouri officials for a time to avoid being illegally arrested. In January 1843 it was determined that the proceedings to arrest Joseph Smith and extradite him to Missouri were illegal. D&C 127:1-2 Student Manual Joseph In Hiding By the summer of 1842 persecution had grown to the point that the Prophet Joseph Smith was forced into hiding.
    [Show full text]