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Placing the Cardston Temple in Early Mormon Temple Architectural History
PLACING THE CARDSTON TEMPLE IN EARLY MORMON TEMPLE ARCHITECTURAL HISTORY By Amanda Buessecker A Thesis Presented in Partial Fulfillment of the Requirements for the Master of Arts Degree in Art History Carleton University May 2020 Supervisor: Peter Coffman, Ph.D. Carleton University ii Abstract: The Cardston temple of the Church of Jesus Christ of Latter-day Saints represents a drastic shift in temple architecture of the early Mormon faith. The modern granite structure was designed not to show a mere difference of aesthetic taste, but as an embodiment of the evolving relationship between the Mormon pioneers and the American government. Earlier temples, erected in the nineteenth century throughout the valleys of Utah, were constructed by Mormon pioneers at a time when the religious group desired to separate themselves from the United States physically, politically, and architecturally. When the temple was built in Cardston, Alberta (1913-1923), it was a radical departure from its medievalist predecessors in Utah. The selected proposal was a modern Prairie-school style building, a manifestation of Utah’s recent interest in integrating into American society shortly after being admitted to the Union as a state in 1896. iii Contents Introduction ................................................................................................................................ 1 Part I: A Literature Review ........................................................................................................ 5 A Background for Semiotics ................................................................................................. -
BYU Studies Quarterly Volume 56 Number 3 (2017)
Laurel Thatcher Ulrich. A House Full of Females: Plural Marriage and Women’s Rights in Early Mormonism, 1835–1870. New York: Alfred A. Knopf, 2017. Reviewed by Lowell C. “Ben” Bennion aurel Thatcher Ulrich, a distinguished history professor emerita Lfrom Harvard University, has recently released a long-awaited and widely acclaimed work on women and plural marriage in early Mor- monism, titled A House Full of Females. She has previously published four books related to Colonial and Revolutionary America, one of which, A Midwife’s Tale, won both a Bancroft and a Pulitzer Prize the year after its publication in 1990. She describes A House Full of Females, which she began a decade ago, as “my first attempt to approach early Mormonism as a work of scholarship” (389). Given her relatively late entry into Mormon Studies, readers of BYU Studies Quarterly may not be familiar with Ulrich’s work, unless they have already read the three very favorable reviews of her new book published in BYU’s 2018 issue of Mormon Studies Review and her response to them.1 Mine is another favorable review, which aims to highlight aspects of the book that BYU Studies readers will find most interesting and adds to the growing praise Ulrich is receiving for this masterful work. Ulrich begins and ends her latest book with “An Indignation Meet- ing” held in the Old Tabernacle of Salt Lake City on January 13, 1870. Despite wintry weather, at least five thousand ladies gathered there to protest the Cullom Bill, which had been passed in the U.S. -
Mormon Studies Review Volume 4 Mormon Studies Review
Mormon Studies Review Volume 4 | Number 1 Article 25 1-1-2017 Mormon Studies Review Volume 4 Mormon Studies Review Follow this and additional works at: https://scholarsarchive.byu.edu/msr2 Part of the Mormon Studies Commons BYU ScholarsArchive Citation Review, Mormon Studies (2017) "Mormon Studies Review Volume 4," Mormon Studies Review: Vol. 4 : No. 1 , Article 25. Available at: https://scholarsarchive.byu.edu/msr2/vol4/iss1/25 This Full Issue is brought to you for free and open access by the All Journals at BYU ScholarsArchive. It has been accepted for inclusion in Mormon Studies Review by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Review: <em>Mormon Studies Review</em> Volume 4 2017 MORMON Volume 4 STUDIES Neal A. Maxwell Institute for Religious Scholarship REVIEW Brigham Young University Editor-in-chief J. Spencer Fluhman, Brigham Young University MANAGING EDITOR D. Morgan Davis, Brigham Young University ASSOCIATE EDITORS Melissa Wei-Tsing Inouye, University of Auckland Benjamin E. Park, Sam Houston State University EDITORIAL ADVISORY BOARD Michael Austin, Executive Vice President for Academic Affairs, University of Evansville Philip L. Barlow, Leonard J. Arrington Chair of Mormon History and Culture, Utah State University Eric A. Eliason, Professor of English, Brigham Young University Kathleen Flake, Richard L. Bushman Chair of Mormon Studies, University of Virginia Terryl L. Givens, James A. Bostwick Chair of English and Professor of Literature and Religion, University of Richmond Matthew J. Grow, Director of Publications, Church History Department, The Church of Jesus Christ of Latter-day Saints Grant Hardy, Professor of History and Religious Studies, University of North Carolina–Asheville David F. -
Joseph Knight's Recollection of Early Mormon History
Joseph Knight’s Recollection of Early Mormon History Dean Jessee n 22 August 1842, while reflecting upon the “faithful few” who had Ostood by him “in every hour of peril,” Joseph Smith recorded the following sentiments about Joseph Knight: [He] was among the number of the first to administer to my necessi- ties, while I was laboring in the commencement of the bringing forth of the work of the Lord, and of laying the foundation of the Church of Jesus Christ of Latter-day Saints. For fifteen years he has been faith- ful and true, and even-handed and exemplary, and virtuous and kind, never deviating to the right hand or to the left. Behold he is a righteous man, may God Almighty lengthen out the old man’s days; and may his trembling, tortured, and broken body be renewed, and in the vigor of health turn upon him if it be Thy will, consistently, O God; and it shall be said of him, by the sons of Zion, while there is one of them remain- ing, that this was a faithful man in Israel; therefore his name shall never be forgotten.1 Joseph Knight, Sr., was born 3 November 1772 at Oakham, Worces- ter, Massachusetts. In 1809 he moved to Bainbridge, Chenango County, New York and two years later to Colesville, Broome County, New York where he remained for nineteen years. He owned a farm, a gristmill and carding machine, and according to his son, Newel, “was not rich, yet possessed enough of this world’s goods to secure to himself and family the necessaries and comforts of life.” His family consisted of three sons and four daughters.2 While Joseph Smith was living in Harmony, Pennsylvania he was occasionally employed by Joseph Knight. -
BYU Studies Quarterly Volume 60 Number 1 (2021)
Event or Process? How “the Chamber of Old Father Whitmer” Helps Us Understand Priesthood Restoration Michael Hubbard MacKay ecent studies describing the restoration of the priesthood have Rnoted and demonstrated that we have been anachronistically shap- ing our 1829 restoration narrative around twentieth-century notions that the Melchizedek Priesthood represents a separate “authority” or “power” that is distinctly independent from the body of ordained men (it has become something we hold rather than something we join). Jona- than Stapley argues that by the early twentieth century General Authori- ties explicitly defined priesthood as “the exclusive authority and power of God,” whereas before then it was used more ecclesiastically.1 Though Joseph Smith was certainly a restorationist, like many antebellum Ameri- cans, scholars have tended to frame his restorationism in terms of how the power or authority of God was restored (emphasizing priesthood as something you hold). For example, we focus on how John the Baptist restored an independent entity called the Aaronic Priesthood and how Peter, James, and John restored the higher companion priesthood called 1. Stapley describes the priesthood within three categories developing across time. First is ecclesiastical, which describes priesthood as a body of leaders called the priest- hood who would “channel the power of God.” Second, he associates the temple theolo- gies developed in Nauvoo with the priesthood that “constituted the very structure of the cosmos.” Finally, at the turn of the twentieth century, “instead of viewing priesthood as channeling the power of God, church leaders began to describe the priesthood as the power of God.” Jonathan Stapley, The Power of Godliness: Mormon Liturgy and Cosmol- ogy (New York: Oxford University Press, 2018), 11, 12. -
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). -
Joseph Smith and the Manchester (New York) Library
BYU Studies Quarterly Volume 22 Issue 3 Article 6 7-1-1982 Joseph Smith and the Manchester (New York) Library Robert Paul Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Paul, Robert (1982) "Joseph Smith and the Manchester (New York) Library," BYU Studies Quarterly: Vol. 22 : Iss. 3 , Article 6. Available at: https://scholarsarchive.byu.edu/byusq/vol22/iss3/6 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]. Paul: Joseph Smith and the Manchester (New York) Library joseph smith and the manchester new york library robert paul in a recent work on mormon origins it was again suggested that joseph smith may have derived some of his religious and theological ideas from the old manchester rental library a circulating library located within five miles of the smith family farm 1 this claim has received wide circulation but it has never really received the serious critical consideration it merits this paper attempts to assess the man- chester library its origin content current disposition and possible usefulness to joseph smith and others prior to the organization of the church in 1830 the manchester library was organized around 1812 and was orig- inally called the farmington library since at this early time the village of manchester as an unincorporated entity -
BYU Studies Quarterly Volume 52 Number 4
Michael G. Reed. Banishing the Cross: The Emergence of a Mormon Taboo. Independence, Mo.: John Whitmer Books, 2012. Reviewed by Alonzo L. Gaskill his first book by Michael G. Reed is a revamp of his 2009 master’s Tthesis, “The Development of the LDS Church’s Attitude toward the Cross” (California State University, Sacramento). In this current work, Reed beefs up his text with some additional sources and graphics, and he adds a chapter on the cross as a symbol in the Strangite and Com- munity of Christ (RLDS) traditions. The book’s aim is to delineate the place of the cross as a symbol in The Church of Jesus Christ of Latter-day Saints and in the two afore- mentioned Restoration churches, though the book largely focuses on the Utah Church’s position. The text does offer a brief history of the cross in the ancient Christian Church, though it does so largely to com- pare ancient Christians’ attitudes toward that symbol with the attitudes found in branches of the restored gospel. What Reed shows, rather convincingly, is that Mormonism has not always been uncomfortable utilizing the cross as one of its symbols (67– 85). He establishes that Latter-day Saints (prior to the mid-twentieth century) employed that most common of Christian symbols in archi- tecture, as jewelry, on headstones and in funeral floral arrangements, as the Church’s registered branding iron for cattle, and even on the spine of certain editions of the Doctrine and Covenants (for example, the 1852 European edition). Reed points out that in 1916, the Church approached the Salt Lake City council for permission to erect a very large concrete and steel cross on Ensign Peak—a monument so large that it would be visible from anywhere in the valley. -
BYU Studies Quarterly Volume 52 Number 2
Beehive in a stained-glass window at the Church History Museum, Salt Lake City. All photos in this photo essay are © Val Brinkerhoff. The Symbolism of the Beehive in Latter-day Saint Tradition Val Brinkerhoff he beehive is one of the most common and enduring symbols within TMormonism, used ubiquitously. For example, it appears in publica- tions, logos, architecture, and as the name of one of the Young Women’s classes. It is an official emblem for the state of Utah, where it is used on the state seal, the state flag, highway signs, historic money, police cars, and more. The beehive is used widely in popular culture and names of businesses in Utah. Today the beehive is seen as a symbol of indus- try, teamwork, and unity. But evidence shows that Church leaders in the late 1840s had a different concept in mind. For them, the beehive represented the kingdom of God. This photo essay presents uses of the beehive in its historical and sacred settings in Mormonism. Anciently, the beehive was associated with kingdoms: a “king” bee (the dominant bee in a hive is actually female, but that was not known among scientists until the seventeenth century, and much later among the general population1) governed a productive, cooperative society. Bees and beehives were symbols for royalty, and thus divinity, in ancient Egypt and other societies.2 In the Old Testament, bees chase (Deut. 1:44), swarm (Judg. 14:8; Ps. 118:12), and sting (Isa. 7:18)—negative symbolism, but still symbolism of power. The honey they produce is a symbol of bounty and goodness, as in a land of milk and honey. -
BYU Studies Quarterly Volume 59 Number 4 (2020)
Understanding Covenants and Communities: Jews and Latter-day Saints in Dialogue Edited by Mark S. Diamond and Andrew C. Reed Provo, Utah: Religious Studies Center, Brigham Young University, in cooperation with the Central Conference of Rabbis, 2020 Reviewed by Bradley J. Kramer rganized topically, this book’s sixteen essays provide a wealth of Oinformation about Jewish and Latter-day Saint perspectives, scrip- ture, experience, worship, culture, and politics. However, at least for me, the true treasure of these essays is not so much informational as it is relational. In my experience, interfaith meetings frequently bear an uncanny resemblance to middle-school dances: occasions where two groups very much want to get to know each other but have absolutely no idea how to do so. Consequently, they hang back, occasionally venturing forth to make awkward, momentary contact, only to quickly retreat to the safety of their respective camps afterwards. With this book, Jewish and Latter- day Saint scholars from Loyola Marymount University; Brigham Young University; Hebrew Union College–Jewish Institute of Religion, Los Angeles; and the Academy for Jewish Religion California attempt to rem- edy this situation not only by offering their readers several “good practices and lessons learned about successful interfaith dialogues” (xiv) but also by demonstrating in essay form what such a dialogue looks like and what it can lead to. Where to Begin? Even before their first meeting, participants in the Jewish–Latter-day Saint Academic Dialogue Project, as these scholars called their effort, rec- ognized that interfaith dialogue, if it is to be productive and meaningful, must be conducted within a framework of a close relationship and that such a relationship can only be built over time. -
Full Journal
Advisory Board Noel B. Reynolds, chair Grant Anderson James P. Bell Donna Lee Bowen Involving Readers Douglas M. Chabries Neal Kramer in the Latter-day Saint John M. Murphy Academic Experience Editor in Chief John W. Welch Church History Board Richard Bennett, chair 19th-century history Brian Q. Cannon 20th-century history Kathryn Daynes 19th-century history Gerrit J. Dirkmaat Joseph Smith, 19th-century Mormonism Steven C. Harper documents Frederick G. Williams cultural history Liberal Arts and Sciences Board Barry R. Bickmore, chair geochemistry Justin Dyer family science, family and religion Daryl Hague Spanish and Portuguese Susan Howe English, poetry, drama Steven C. Walker Christian literature Reviews Board Gerrit van Dyk, chair Church history Trevor Alvord new media Herman du Toit art, museums Specialists Casualene Meyer poetry editor Thomas R. Wells photography editor Ashlee Whitaker cover art editor STUDIES QUARTERLY BYU Vol. 57 • No. 3 • 2018 ARTICLES 4 From the Editor 7 Reclaiming Reality: Doctoring and Discipleship in a Hyperconnected Age Tyler Johnson 39 Understanding the Abrahamic Covenant through the Book of Mormon Noel B. Reynolds 81 The Language of the Original Text of the Book of Mormon Royal Skousen 111 Joseph Smith’s Iowa Quest for Legal Assistance: His Letters to Edward Johnstone and Others on Sunday, June 23, 1844 John W. Welch 143 Martin Harris Comes to Utah, 1870 Susan Easton Black and Larry C. Porter ESSAY 75 Wandering On to Glory Patrick Moran POETRY 80 Anaranjado John Alba Cutler 165 “Why Are Your Kids Late to School Today?” Lisa Martin BOOK REVIEWS 166 Saints at Devil’s Gate: Landscapes along the Mormon Trail by Laura Allred Hurtado and Bryon C. -
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.