Journal of Mormon History Summer 2014 Vol. 40 Issue 3
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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. -
Appendix 1 Andrew Jenson, Mormon Encyclopedist Davis Bitton and Leonard J
Appendix 1 Andrew Jenson, Mormon Encyclopedist Davis Bitton and Leonard J. Arrington In November 1876, shortly after the appearance of Edward Tullidge’s zealous collector of historical records, faithful diarist, and author of Life of Brigham Young; Or, Utah and Her Founders, a twenty-six-year- more than five thousand published biographical sketches. Jenson may old Danish settler in Pleasant Grove, Utah, wrote to Daniel H. Wells, have contributed more to preserving the factual details of Latter-day a close adviser to Brigham Young. Hopeful that he would not have to Saint history than any other person; at least for sheer quantity, his spend the rest of his life as a manual laborer, the young man asked if projects will likely remain unsurpassed. Jenson’s industry, persistence, he might have permission to prepare and publish a history of Joseph and dogged determination in the face of rebuffs and disappointments Smith in the Danish language. Wells replied that he had “no hesi- have caused every subsequent Mormon historian to be indebted to him. tancy” in approving the proposal but doubted that the project, although Andreas Jensen was born in 1850 in the country village of Damgren, worthwhile, would be financially remunerative. The young immigrant in Torslev Parish, Hjørring County, Jutland, Denmark, the second son arranged his affairs at home, began the work of translating and writing, of Danish peasants.1 When Andreas was four, his parents were visited and canvassed for subscribers. by Mormon missionaries in Denmark and converted. Andreas and his Thus began the historical labors of Andrew Jenson, who for the older brother, Jens, who were subjected to harassment at school because next sixty-five years worked prodigiously in the cause of Mormon his- 1. -
Joseph Smith and the Plurality of Worlds Idea
oseph Smith and the . Plurality of Worlds Idea Robert Paul JOSEPH SMITH WAS NOT THE FIRST PERSON to use the plurality of worlds concept. In the early seventeenth century, natural philosophers began speculating on the idea of multiple world systems. By the eighteenth century, Protestant evangelicals absorbed the idea into their Natural Theology. For them nature contained clear and compelling evidence of God's existence, sub- stantiating their own Christian beliefs and countering religious skepticism (Westfall 1958; Hovenkamp 1978). Joseph used the concept quite differently, though never defensively. Theologically he related man, God, and the uni- verse ; religiously, his message was millenarian and directed toward eschatologi- cal issues. On careful examination, these complex issues suggest that the en- vironmental thesis — the view that one's cultural matrix is entirely sufficient to account for the emergence of a coherent set of ideas or conventions — does not provide a wholly adequate explanation of the style and structure of restora- tionist pluralism. In addition to examining the astronomical pluralism in Joseph's writings, this essay will assess the merits of the environmental thesis without suggesting that Joseph Smith as a religious leader must always be seen either as a prophet or as a charlatan, a dichotomy which has prevented useful and productive understanding of an enigmatic character. For purposes of this study, it is per- fectly consistent with Joseph's own experiences and writings to see him as an emerging prophet, as one who was as much a part of the process of religious ROBERT PAUL is an associate professor of the history of science and of computer science at Dickinson College, Carlisle, Pa. -
Cowdery, Oliver
Cowdery, Oliver Richard Lloyd Anderson Oliver Cowdery (1806—1850) was next in authority to Joseph Smith in 1830 (D&C 21:10—12), and was a second witness of many critical events in the restoration of the gospel. As one of the three Book of Mormon witnesses, Oliver Cowdery testied that an angel displayed the gold plates and that the voice of God proclaimed them correctly translated. He was with Joseph Smith when John the Baptist restored to them the Aaronic Priesthood and when Peter, James, and John ordained them to the Melchizedek Priesthood and the apostleship, and again during the momentous Kirtland Temple visions (D&C 110). Oliver came from a New England family with strong traditions of patriotism, individuality, learning, and religion. He was born at Wells, Vermont, on October 3, 1806. His younger sister gave the only reliable information about his youth: “Oliver was brought up in Poultney, Rutland County, Vermont, and when he arrived at the age of twenty, he went to the state of New York, where his older brothers were married and settled . Oliver’s occupation was clerking in a store until 1829, when he taught the district school in the town of Manchester” (Lucy Cowdery Young to Andrew Jenson, March 7, 1887, Church Archives). While boarding with Joseph Smith’s parents, he learned of their convictions about the ancient record that their son was again translating after Martin Harris had lost the manuscript in 1828. The young teacher prayed and received answers that Joseph Smith mentioned in a revelation (D&C 6:14—24). -
Professionalization of the Church Historian's Office
“There Shall Be A Record Kept Among You:” Professionalization of the Church Historian’s Office J. Gordon Daines III University Archivist Brigham Young University Slide 1: The archival profession came into its own in the 20th century. This trend is reflected nationally with the development of the National Archives and the establishment of the Society of American Archivists. The National Archives provided evidence of the value of trained staff and the Society of American Archivists reached out to records custodians across the country to help them professionalize their skills. National trends were reflected locally across the country. This presentation examines what it means to be a profession and how the characteristics of a profession began to manifest themselves in the Church Historian’s Office of The Church of Jesus Christ of Latter-day Saints. It also examines how the recordkeeping practices of the Church influenced acceptance of professionalization. Professionalization and American archives Slide 2: It is not easy to define what differentiates an occupation from a profession. Sociologists who study the professions have described a variety of characteristics of professions but have generated very little consensus on which of these characteristics are the fundamental criteria for defining a profession.1 As Stan Lester has noted “the notion of a ‘profession’ as distinct from a ‘non-professional’ occupation is far from clear."2 In spite of this lack of clarity about what defines a profession, it is still useful to attempt to distill a set of criteria for defining what a profession is. This is particularly true when studying occupations that are attempting to gain status as a profession. -
Elohim and Jehovah in Mormonism and the Bible
Elohim and Jehovah in Mormonism and the Bible Boyd Kirkland urrently, the Church of Jesus Christ of Latter-day Saints defines the CGodhead as consisting of three separate and distinct personages or Gods: Elohim, or God the Father; Jehovah, or Jesus Christ, the Son of God both in the spirit and in the flesh; and the Holy Ghost. The Father and the Son have physical, resurrected bodies of flesh and bone, but the Holy Ghost is a spirit personage. Jesus' title of Jehovah reflects his pre-existent role as God of the Old Testament. These definitions took official form in "The Father and the Son: A Doctrinal Exposition by the First Presidency and the Twelve" (1916) as the culmination of five major stages of theological development in Church history (Kirkland 1984): 1. Joseph Smith, Mormonism's founder, originally spoke and wrote about God in terms practically indistinguishable from then-current protestant the- ology. He used the roles, personalities, and titles of the Father and the Son interchangeably in a manner implying that he believed in only one God who manifested himself as three persons. The Book of Mormon, revelations in the Doctrine and Covenants prior to 1835, and Smith's 1832 account of his First Vision all reflect "trinitarian" perceptions. He did not use the title Elohim at all in this early stage and used Jehovah only rarely as the name of the "one" God. 2. The 1835 Lectures on Faith and Smith's official 1838 account of his First Vision both emphasized the complete separateness of the Father and the Son. -
NPS Form 10 900-B
NPS Form 10-900-a (Rev. 8/2002) OMB No. 1024-0018 (Expires 5-31-2012) United States Department of the Interior National Park Service National Register of Historic Places Continuation Sheet Historic Resources of the Santa Fe Trail (Revised) Section number Appendices Page 159 ADDITIONAL DOCUMENTATION Figure 1. William Buckles, “Map showing official SFT Routes…,” Journal of the West (April 1989): 80. Note: The locations of Bent’s Old Fort and New Fort Lyon are reversed; New Fort Lyon was west of Bent’s Old Fort. NPS Form 10-900-a (Rev. 8/2002) OMB No. 1024-0018 (Expires 5-31-2012) United States Department of the Interior National Park Service National Register of Historic Places Continuation Sheet Historic Resources of the Santa Fe Trail (Revised) Section number Appendices Page 160 Figure 2. Susan Calafate Boyle, “Comerciantes, Arrieros, Y Peones: The Hispanos and the Santa Fe Trade,” Southwest Cultural Resources Center: Professional Papers No. 54: Division of History Southwest Region, National Park Service, 1994 [electronic copy on-line]; available from National Park Service, <http://www.nps.gov/history/history/online_books/safe/shs3.htm> (accessed 11 August 2011). NPS Form 10-900-a (Rev. 8/2002) OMB No. 1024-0018 (Expires 5-31-2012) United States Department of the Interior National Park Service National Register of Historic Places Continuation Sheet Historic Resources of the Santa Fe Trail (Revised) Section number Appendices Page 161 Figure 3. “The Southwest 1820-1835,” National Geographic Magazine, Supplement of the National Geographic November 1982, 630A. NPS Form 10-900-a (Rev. 8/2002) OMB No. -
Historical Review
HISTORICAL REVIEW THE STATE HISTORICAL SOCIETY OF MISSOURI The State Historical Society of Missouri, heretofore organized under the laws of this State, shall be the trustee of this State—Laws of Missouri, 1899, R. S. of Mo., 1949, Chapter 183. OFFICERS 1959-1962 E. L. DALE, Carthage, President L. E. MEADOR, Springfield, First Vice President WILLIAM L. BRADSHAW, Columbia, Second Vice President GEORGE W. SOMERVILLE, Chillicothe, Third Vice President RUSSELL V. DYE, Liberty, Fourth Vice President WILLIAM C. TUCKER, Warrensburg, Fifth Vice President JOHN A. WINKLER, Hannibal, Sixth Vice-President R. B. PRICE, Columbia, Treasurer FLOYD C. SHOEMAKER, Columbia, Secretary and Librarian TRUSTEES Permanent Trustees, Former Presidents of the Society RUSH H. LIMBAUGH, Cape Girardeau E. E. SWAIN, Kirksville ALLEN MCREYNOLDS, Carthage L. M. WHITE, Mexico GEORGE A. ROZIER, Jefferson City G. L. ZWICK, St. Joseph Term Expires at Annual Meeting, 1960 RALPH P. BIEBER, St. Louis LEO J. ROZIER, Perryville BARTLETT BODER, St. Joseph W. WALLACE SMITH, Independence L. E. MEADOR, Springfield JACK STAPLETON, Stanberry JOSEPH H. MOORE, Charleston HENRY C. THOMPSON, Bonne Terre Term Expires at Annual Meeting, 1961 RAY V. DENSLOW, Trenton FRANK LUTHER MOTT, Columbia ALFRED O. FUERBRINGER, St. Louis GEORGE H. SCRUTON, Sedalia GEORGE FULLER GREEN, Kansas City JAMES TODD, Moberly ROBERT S. GREEN, Mexico T. BALLARD WATTERS, Marshfield Term Expires at Annual Meeting, 1962 F. C. BARNHILL, Marshall RALPH P. JOHNSON, Osceola FRANK P. BRIGGS, Macon ROBERT N. JONES, St. Louis HENRY A. BUNDSCHU, Independence FLOYD C. SHOEMAKER, Columbia W. C. HEWITT, Shelbyville ROY D. WILLIAMS, Boonville EXECUTIVE COMMITTEE The thirty Trustees, the President and the Secretary of the Society, the Governor, Secretary of State, State Treasurer, and President of the University of Missouri constitute the Executive Committee. -
Princeton University Board of Trustees 2020–2021
PRINCETON UNIVERSITY Trustee Occupation Alumni Association Princeton University BOARD OF TRUSTEES Yan Huo *94 Managing Partner & Chief 2020–2021 Investment Officer, Capula John Maclean House Committee to Nominate Investment Management LLP 73 Nassau Street Alumni Trustees Princeton, NJ 08540 Ex Officio Myesha D. Jemison ’18 Product Development Manager, 609.258.5813 Christopher L. Eisgruber ’83, President, Princeton University McMaster-Carr Philip Murphy, Governor of the State of New Jersey Kimberly H. Johnson ’95 Executive VP and Chief Operating April 2021 Officer, Fannie Mae Alumni Trustees Trustee Occupation Dean Emerita, Macaulay Honors Ann Kirschner *78 Trustees elected by Princeton’s alumni make up nearly one Amy E. Alving *88 Engineer College at The City University of New York third of the members of the University’s Board of Trustees. This Jackson A. Artis ’20 Systems Engineer, Analytical governing body is a working board and our elected trustees play Graphics, Inc.; Graduate Student, Melanie C. Lawson ’76 Reporter and Anchor, an important role in determining policy and setting the future Johns Hopkins KTRK-Television course of the University. We urge all alumni to reflect on the A. Scott Berg ’71 h03 Writer Anthony H.P. Lee ’79 Director, Aberon Pty Limited ballot material and to vote. Kirsten Bibbins-Domingo ’87 Professor & Chair, Dept. of Paul A. Maeder ’75 General Partner and Chair, Highland Last year, Princeton alumni elected Melissa H. Wu ’99 for Epidemiology & Biostatistics; Capital Partners Vice Dean of Population Health Region I Alumni Trustee, and Janeria A. Easley *16 for and Health Equity,University of Laura B. Overdeck ’91 Founder and President, Bedtime Math Recent Graduate School Alumni Trustee. -
Lds Apologetics and the Battle for Mormon History
CHRISTIAN RESEARCH INSTITUTE P.O. Box 8500, Charlotte, NC 28271 Feature Article: JAM502 LDS APOLOGETICS AND THE BATTLE FOR MORMON HISTORY by Bill McKeever and Eric Johnson This article first appeared in the Christian Research Journal, volume 28, number 1 (2005). For further information or to subscribe to the Christian Research Journal go to: http://www.equip.org SYNOPSIS Apologetics, historically, has not been a high priority for the leaders of the Mormon Church, but it has become more so in recent years. Thanks especially to the Internet, several Latter-day Saint (LDS, Mormon) apologetics groups have made it their business to actively defend the historicity of the Book of Mormon and the Book of Abraham as well as uphold the integrity of early Mormon leaders. The most prominent of these organizations is the Foundation for Ancient Research and Mormon Studies (FARMS), which became an entity of the Mormon Church during the past decade. Among the many authors whose works have been criticized by FARMS researchers are fellow Mormons Grant Palmer and D. Michael Quinn, both of whom hold views on LDS scripture and history that are contrary to the position of the LDS establishment. The issue, then, centers on whether or not the history as propagated by LDS Church leaders is accurate. If it is not, then the average Mormon who wishes to keep his or her faith must spiritualize significant parts of Mormon history, from the notion that LDS founder Joseph Smith, Jr., had the ability to translate ancient texts to the very idea that there were ever Nephites and Lamanites on the American continent. -
On April 3, 2000, the New Dot-Com Start-Up Fathom Was Launched with a Press Release Promising It Would “Redefine the Scope of Online Learning.” Turn the Page? No
Draft of Willinsky, J. (2000, July 3). Virtual intellectuals. New Statesman, http://www.newstatesman.com. On April 3, 2000, the new dot-com start-up Fathom was launched with a press release promising it would “redefine the scope of online learning.” Turn the page? No. For once the hype understates it. Fathom changes the scope not only of online learning but of this information economy’s public sector. This super-brand “knowledge and education” outfit lays claim to no less than the intellectual assets of Columbia University, the London School of Economics and Political Science, Cambridge University Press, the British Library, Smithsonian Institution's National Museum of Natural History, and the New York Public Library. Amid banner ads, shopping opportunities, and a 10,000-course rooster, Fathom plans to offer free access to multimedia lectures, seminars, databases, publications, and performances, as well as a chance for people to “interact and collaborate” with experts. It’s another step in the blend of the public and commercial, presented in a way that makes it seem necessary, inevitable, and a public good. As George E. Rupp, Columbia's president explained to the New York Times, “we want to make sure that our core intellectual capital is not picked off by outside for-profit vendors. But for that, we have to be able to say to our faculty that we will devise ways they can communicate with a wider audience, which many of them would like.” I can forgive Rupp for thinking of his faculty as intellectual capital – they’ve done it to themselves – but his assumption that universities, even private ones, needs a for- profit e-biz to “communicate with a wider audience” is dismaying. -
The Return of Oliver Cowdery
The Return of Oliver Cowdery Scott H. Faulring On Sunday, 12 November 1848, apostle Orson Hyde, president of the Quorum of the Twelve and the church’s presiding ofcial at Kanesville-Council Bluffs, stepped into the cool waters of Mosquito Creek1 near Council Bluffs, Iowa, and took Mormonism’s estranged Second Elder by the hand to rebaptize him. Sometime shortly after that, Elder Hyde laid hands on Oliver’s head, conrming him back into church membership and reordaining him an elder in the Melchizedek Priesthood.2 Cowdery’s rebaptism culminated six years of desire on his part and protracted efforts encouraged by the Mormon leadership to bring about his sought-after, eagerly anticipated reconciliation. Cowdery, renowned as one of the Three Witnesses to the Book of Mormon, corecipient of restored priesthood power, and a founding member of the Church of Jesus Christ of Latter-day Saints, had spent ten and a half years outside the church after his April 1838 excommunication. Oliver Cowdery wanted reafliation with the church he helped organize. His penitent yearnings to reassociate with the Saints were evident from his personal letters and actions as early as 1842. Oliver understood the necessity of rebaptism. By subjecting himself to rebaptism by Elder Hyde, Cowdery acknowledged the priesthood keys and authority held by the First Presidency under Brigham Young and the Twelve. Oliver Cowdery’s tenure as Second Elder and Associate President ended abruptly when he decided not to appear and defend himself against misconduct charges at the 12 April