Journal of Mormon History Vol. 34, No. 2, 2008
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Joseph Smith and the United Firm: the Growth and Decline of the Church's First Master Plan of Business and Finance, Ohio and Missouri, 1832-1834
BYU Studies Quarterly Volume 46 Issue 3 Article 1 7-1-2007 Joseph Smith and the United Firm: The Growth and Decline of the Church's First Master Plan of Business and Finance, Ohio and Missouri, 1832-1834 Max H. Parkin Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Parkin, Max H. (2007) "Joseph Smith and the United Firm: The Growth and Decline of the Church's First Master Plan of Business and Finance, Ohio and Missouri, 1832-1834," BYU Studies Quarterly: Vol. 46 : Iss. 3 , Article 1. Available at: https://scholarsarchive.byu.edu/byusq/vol46/iss3/1 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]. Parkin: Joseph Smith and the United Firm: The Growth and Decline of the C Joseph Smith and the United Firm The Growth and Decline of the Church’s First Master Plan of Business and Finance, Ohio and Missouri, 1832–1834 Max H Parkin year after Joseph Smith organized the Church, the young prophet A began to gather about him a management team that helped direct the Church’s early business affairs. These officers assisted him before the principal quorums of Church leadership were formed or fully developed. This growing board of managers printed the first collection of Joseph Smith’s revelations; planned for the new city of Zion and its temples, as it did for Kirtland; operated the Lord’s storehouses; and fostered other com- mercial interests. -
Emma Smith, Eliza R. Snow, and the Reported Incident on the Stairs
Hales: Emma Smith, Eliza R. Snow, and the Stairs Incident 63 Emma Smith, Eliza R. Snow, and the Reported Incident on the Stairs Brian C. Hales Several authors have written that during the Nauvoo period Emma Smith may have had a violent altercation with Eliza R. Snow, one of Joseph’s plural wives.1 Different narratives of varying credibility are sometimes amalgam- ated and inflated to create a flowing storyline of questionable accuracy. For example, Samuel W. Taylor penned this dramatic account in Nightfall at Nau- voo: Eliza got out of bed, feeling queasy. It was early, the house quiet. Perhaps she’d be sick this morning again. Better go out back to the privy, in case. She stepped from her room just as Joseph’s door opened. He paused a moment looking at her with affection—big, handsome, vital, her husband for time and eternity!—then they came together. She whispered, had he decided what to do? He nodded. They could meet at Sarah Cleveland’s this afternoon to talk it over. Two-thirty. A wild cry, then Emma was upon them with a broom-stick. Joseph staggered back. Emma flailed at Eliza with the heavy stick, calling her names, screaming. Eliza, trying to shield her head with her arms, dashed for the stairs, stumbled, fell headlong, and went head over heels down the steep steps as everything went black. She awakened in bed. Emma was there, and Joseph, together with Dr. Bern- hisel. “Eliza,” Emma said, “I’m sorry. .” “I understand,” Eliza said. Her voice came as a weak whisper. -
Joseph Smith Ill's 1844 Blessing Ana the Mormons of Utah
Q). MicAael' J2umw Joseph Smith Ill's 1844 Blessing Ana The Mormons of Utah JVlembers of the Mormon Church headquartered in Salt Lake City may have reacted anywhere along the spectrum from sublime indifference to temporary discomfiture to cold terror at the recently discovered blessing by Joseph Smith, Jr., to young Joseph on 17 January 1844, to "be my successor to the Presidency of the High Priesthood: a Seer, and a Revelator, and a Prophet, unto the Church; which appointment belongeth to him by blessing, and also by right."1 The Mormon Church follows a line of succession from Joseph Smith, Jr., completely different from that provided in this document. To understand the significance of the 1844 document in relation to the LDS Church and Mormon claims of presidential succession from Joseph Smith, Jr., one must recognize the authenticity and provenance of the document itself, the statements and actions by Joseph Smith about succession before 1844, the succession de- velopments at Nauvoo after January 1844, and the nature of apostolic succes- sion begun by Brigham Young and continued in the LDS Church today. All internal evidences concerning the manuscript blessing of Joseph Smith III, dated 17 January 1844, give conclusive support to its authenticity. Anyone at all familiar with the thousands of official manuscript documents of early Mormonism will immediately recognize that the document is written on paper contemporary with the 1840s, that the text of the blessing is in the extraordinar- ily distinctive handwriting of Joseph Smith's personal clerk, Thomas Bullock, that the words on the back of the document ("Joseph Smith 3 blessing") bear striking similarity to the handwriting of Joseph Smith, Jr., and that the docu- ment was folded and labeled in precisely the manner all one-page documents were filed by the church historian's office in the 1844 period. -
Jesse Gause: Joseph Smith's Little-Known Counselor
BYU Studies Quarterly Volume 23 Issue 4 Article 17 10-1-1983 Jesse Gause: Joseph Smith's Little-Known Counselor D. Michael Quinn Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Quinn, D. Michael (1983) "Jesse Gause: Joseph Smith's Little-Known Counselor," BYU Studies Quarterly: Vol. 23 : Iss. 4 , Article 17. Available at: https://scholarsarchive.byu.edu/byusq/vol23/iss4/17 This Notes 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]. Quinn: Jesse Gause: Joseph Smith's Little-Known Counselor jesse gause joseph smiths little known counselor D michael quinn in the 1981 edition of the doctrine and covenants the introduc- tion to section 81 states the historical records show that when this revelation was received in march 1832 it called jesse gause to the office of counselor to joseph smith in the first presidency brother gause served for a time but was excommunicated from the church in december 1832 who was jesse gause despite his brief prominence in the early church organization he was virtually lost in the annals of church history until quite recently 1 although jesse causes biography is still sketchy it provides insight into early church conversions and quorum organization jesse gause was born about 1784 at east marlborough chester county pennsylvania as the second -
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. -
The Mission of the Twelve to England, 1840-41: Mormon Apostles and the Working Classes
BYU Studies Quarterly Volume 15 Issue 4 Article 11 10-1-1975 The Mission of the Twelve to England, 1840-41: Mormon Apostles and the Working Classes James B. Allen Malcom R. Thorp Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Allen, James B. and Thorp, Malcom R. (1975) "The Mission of the Twelve to England, 1840-41: Mormon Apostles and the Working Classes," BYU Studies Quarterly: Vol. 15 : Iss. 4 , Article 11. Available at: https://scholarsarchive.byu.edu/byusq/vol15/iss4/11 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]. Allen and Thorp: The Mission of the Twelve to England, 1840-41: Mormon Apostles an the mission of the twelve to england 1840411840 41 mormon apostles and the working classes james B allenailenand malcom R thorp james palmer stone mason and bricklayer was born in 1820 in the small parish of dymock in Gloucestergloucestershireshire en- gland after only four years formal schooling which included considerable bible study young james was apprenticed out by his parents such apprenticeships often lasted for seven years but in this case the boy chafeechafed at the strict regimen and bad treatment he received until one day his resentment overflowed in a doubled up fist which knocked his unsuspecting master to the ground life as an apprentice -
Defending Mormonism: the Scandinavian Mission Presidency of Andrew Jenson, 1909–12
Go Ye into All the World Alexander L. Baugh 14 Defending Mormonism: The Scandinavian Mission Presidency of Andrew Jenson, 1909–12 n December 9, 1908, assistant Church historian Andrew Jenson received Oa letter from Joseph F. Smith, John R. Winder, and Anthon H. Lund, the Church’s First Presidency, notifying him of his appointment to preside over the Scandinavian Mission, headquartered in Copenhagen, Denmark, where he would replace Søren Rasmussen, who had been serving as president since November 1907. It is not known if Jenson anticipated receiving the call, but he accepted the call in spite of the many responsibilities associated with his work in the Historian’s Office. It was expected that he would leave as soon as he could get his affairs in order. The next five weeks were busy ones for the newly called mission president, both at the Historian’s Office and at home. In addition, he set aside time to visit family members and acquaintances and enjoyed farewell dinners and social get-togethers hosted by well-wishers. President Joseph F. Smith formally set apart Andrew Jenson on January 12, 1909. Five days later, Jenson delivered a farewell address to Alexander L. Baugh is a professor of Church history and doctrine at Brigham Young University. Go Ye into All the World a large congregation in the Salt Lake Tabernacle. The following day, January 18, at the Salt Lake train depot, he said his last good-byes to his two wives, Emma and Bertha (the two women were sisters), his immediate family, his colleagues, and Church officials and boarded an eastbound train. -
Fear in the Church of Jesus Christ of Latter-Day Saints and a Pathway to Reconciliation
Fear in The Church of Jesus Christ of Latter-day Saints and a Pathway to Reconciliation Meandering Philosophy and Musings Mingled with Scripture Revision B By Tom Irvine Email: [email protected] July 4, 2020 To fear God is to have absolute reverence and awe for an Almighty God, the Creator of all things. But the fear discussed in this paper is worry and dread over potential loss or calamity. This fear can include angst regarding a pending change, even though that change may be a needed growth opportunity, or otherwise bring blessings. The fear may be deeply rooted in a person’s subconscious due to genetic predispositions or past traumatic experiences. Furthermore, fear can exist on an individual or an institutional basis. The Church of Jesus Christ of Latter-day Saints has accomplished an immeasurable amount of good for innumerable souls by providing a faith community for like-minded people, offering disaster relief to those in distress and in so many other ways. In addition, the LDS Church provides excellent education opportunities through its BYU campuses and the BYU Pathway program. 1 But the Church has traumatized others via certain fear-based policies and unrighteous dominion. Some trauma victims leave the Church and may never return. Others are the “walking wounded” who still participate in Church for social or altruistic reasons even though their bubbles have burst, or their “shelves” have broken. This paper is neither a vindication of the Church nor an expose. Rather it is a paper that wrestles with some real and messy issues with the hopes that some mutual understanding and peaceful reconciliation can be achieved. -
Editor's Introduction: in the Land of the Lotus-Eaters
Review of Books on the Book of Mormon 1989–2011 Volume 10 Number 1 Article 2 1998 Editor's Introduction: In the Land of the Lotus-Eaters Daniel C. Peterson Follow this and additional works at: https://scholarsarchive.byu.edu/msr BYU ScholarsArchive Citation Peterson, Daniel C. (1998) "Editor's Introduction: In the Land of the Lotus-Eaters," Review of Books on the Book of Mormon 1989–2011: Vol. 10 : No. 1 , Article 2. Available at: https://scholarsarchive.byu.edu/msr/vol10/iss1/2 This Front Matter 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 Editor’s Introduction: In the Land of the Lotus-Eaters Author(s) Daniel C. Peterson Reference FARMS Review of Books 10/1 (1998): v–xxvi. ISSN 1099-9450 (print), 2168-3123 (online) Abstract Introduction to the current issue, including editor’s picks. Peterson explores the world of anti-Mormon writing and fiction. Editor's Introduction: In the Land of the Lotus-Eaters Daniel C. Peterson We are the persecuted children of God-the chosen of the Angel Merona .... We are of those who believe in those sacred writings, drawn in Egyptian letters on plates of beaten gold, which were handed unto the holy Joseph Smith at Palmyra. - Sir Arthur Conan Doyle, A Study in Scarletl For years, I have marveled at the luxuriant, even rank, growth that is anti-Mormonism. -
28-32 a Scherer Nauvoo from Coc Perspective.Qxd 6/21/02 7:37 AM Page 28
28-32_a_scherer_nauvoo from coc perspective.qxd 6/21/02 7:37 AM Page 28 SUNSTONE What does Nauvoo mean today to members of the Community of Christ (formerly RLDS Church)? How have their views changed through the generations? Does the way our two traditions differ in their views of Nauvoo reflect different spiritual understandings as well? ANSWERING QUESTIONS NO LONGER ASKED NAUVOO, ITS MEANING AND INTERPRETATION IN THE RLDS CHURCH/COMMUNITY OF CHRIST By Mark A. Scherer COLLEAGUE OF MINE RECENTLY OBSERVED, Today’s Community of Christ does not take “official posi- “Only one church name is more difficult to say than tions” in matters of church history. Although this has not al- A ‘The Church of Jesus Christ of Latter-day Saints,’ and ways been the case, members (and their historians) are free that is ‘The Reorganized Church of Jesus Christ of Latter Day from the strictures that confuse matters of faith with sound Saints.’”1 The similarity of the two names accurately suggests a historical methodology. Simply stated: “Our history is not our common historical origin, a similar priesthood, scriptural, and theology.” Thus, a member of the Community of Christ can administrative structure. And the Nauvoo, Illinois, experience is ask tough historical questions without fear of being considered pivotal to both movements. For the church headquartered in “weak in the faith.” Today, we believe our history informs us Salt Lake City, Utah, Nauvoo represents the crowning achieve- about our institutional and individual identity—where we ment of Latter Day Saintism; for the church headquartered in have been in the past, where we are at present, and where we Independence, Missouri, Nauvoo represents the movement’s are going in the future. -
The Teachings of Church Leaders Regarding the Crucifixion of Jesus Christ: 1852–2018
The Teachings of Church Leaders Regarding the Crucifixion of Jesus Christ: 1852–2018 John Hilton III, Emily K. Hyde, and McKenna Grace Trussel rom the beginnings of The Church of Jesus Christ of Latter-day FSaints (herein referred to as “the Church”), the Crucifixion of Jesus Christ has been at the heart of its theology. In numerous revelations received by Joseph Smith, the Savior is identified as having been “cru- cified for the sins of the world” (D&C 53:2; see also 21:9, 35:2, 46:13, 54:1, 76:41). President Brigham Young taught that salvation was only “through the name and ministry of Jesus Christ, and the atonement he made on Mount Calvary.”1 President John Taylor said that Christ “was crucified and put to death to atone for the sins of the world.”2 President Wilford Woodruff stated, “The Lord Jesus was crucified on Mount Cal- vary for the sins of the world.”3 And President Lorenzo Snow taught that Christ “sacrificed his life on Mount Calvary for the salvation of the human family.”4 In 1918, President Joseph F. Smith wrote “that redemp- tion had been wrought through the sacrifice of the Son of God upon the cross” (D&C 138:35), and in 1941, President Heber J. Grant testified that Christ “came to this earth with a divine mission to die upon the cross as the Redeemer of mankind, atoning for the sins of the world.”5 In brief, 1. Brigham Young, in Journal of Discourses, 26 vols. (Liverpool: F. D. Rich- ards, 1855–86), 9:365 (August 31, 1862). -
Ezra Taft B Enso N
Teachings of Presidents of the Ezra Presidents of Church: of Benson Taft Teachings Teachings of Presidents of the Church Ezra Taft Benson TEACHINGS OF PRESIDENTS OF THE CHURCH EZRA TAFT BENSON Published by The Church of Jesus Christ of Latter-day Saints Salt Lake City, Utah Books in the Teachings of Presidents of the Church Series Teachings of Presidents of the Church: Joseph Smith (item number 36481) Teachings of Presidents of the Church: Brigham Young (35554) Teachings of Presidents of the Church: John Taylor (35969) Teachings of Presidents of the Church: Wilford Woodruff (36315) Teachings of Presidents of the Church: Lorenzo Snow (36787) Teachings of Presidents of the Church: Joseph F. Smith (35744) Teachings of Presidents of the Church: Heber J. Grant (35970) Teachings of Presidents of the Church: George Albert Smith (36786) Teachings of Presidents of the Church: David O. McKay (36492) Teachings of Presidents of the Church: Joseph Fielding Smith (36907) Teachings of Presidents of the Church: Harold B. Lee (35892) Teachings of Presidents of the Church: Spencer W. Kimball (36500) Teachings of Presidents of the Church: Ezra Taft Benson (08860) To obtain copies of these books, go to your local distribution center or visit store.ld s.or g. The books are also available at LDS.or g and on the Gospel Library mobile application. Your comments and suggestions about this book would be ap- preciated. Please submit them to Curriculum Development, 50 East North Temple Street, Salt Lake City, UT 84150-0024 USA. Email: cur -development@ ldschurch. org Please give your name, address, ward, and stake.