By Steve FlemingFebruary 14, 2014
There were no sealing rituals between parents and children in Joseph Smith’s life time. [1] In his August 13, 1843 speech the prophet explained why such sealings were unnecessary: “A measure of this sealing is to confirm upon their head in common with Elijah the doctrine of election or the covenant with Abraham?which which when a Father & mother of a family have entered into their children who have not transgressed are secured by the seal wherewith the Parents have been sealed.” [2] Parents who were sealed to each other would have the opportunity of having their children sealed to them also so long as their children did not “transgress.” [3] Therefore, no additional ordinance was necessary. Howard and Martha Coray’s much notes make it clear that William Clayton’s much briefer notes (just a few sentences) were problematic. “When a seal is put upon the father and mother it secures their posterity so that they cannot be lost but will be saved by virtue of the covenant of their father.” [4] Again, Clayton’s notes were extremely truncated; researchers need to look to more thorough notes to get a better sense of Joseph Smith meaning (like Elder Bednar did).
Joseph Smith did teach antinomianism but like all other antinomians (from the heresy of the free spirit to John Dee to John Humphrey Noyes) perfection and thus being above the law was something that one achieved. One progressed to that stage.
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By Steve FlemingFebruary 13, 2014
The announcement that the church is planning to build a complex in downtown Philadelphia next to the temple puts me in mind of the church’s history in Philadelphia. This history revolved around Benjamin Winchester who began preaching in Philadelphia in 1840. Winchester was immediately successful but his success was soon tainted by the fact that most of his converts quickly grew to seriously dislike him. Apparently Winchester was rather dictatorial, excommunicating all who disagreed with him. The problems Winchester created (the Philadelphia branch split in two between the pro- and anti-Winchester factions) continued until Winchester left the church shortly after Joseph Smith’s assassination.[1] Thus Winchester left this unfortunate legacy, made even more unfortunate considering Winchester’s intellectual legacy. Winchester wrote the Mormons’ first Bible concordance, the first refutation the Spaulding theory, and the Mormons’ first historical theology, which gave a history of the apostasy that made statements that Joseph Smith endorsed in his very last speech.[2]
Winchester set up his own periodical in Philadelphia (The Gospel Reflector) where he asserted Mormon doctrine.
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By ChristopherFebruary 12, 2014
What follows is a sort of follow-up to Joey’s excellent post last week analyzing reactions to the 1978 revelation ending the race-based priesthood and temple ban. I am admittedly far outside of my own field here, and it is entirely possible I’m not aware of some study that has already been written and published. Please feel free to point out any such work in the comments, and to otherwise respond to the post.
In December 2007, perennial presidential candidate and prominent Mormon Mitt Romney was asked on NBC’s “Meet the Press” about the 1978 revelation that signaled a shift in LDS church policy and lifted the ban that had previously denied people of African descent ordination to the priesthood and entrance into LDS temples. Romney’s response was a familiar one to most Mormons:
I can remember when I heard about the change being made. I was driving home from ? I think it was law school, but I was driving home ? going through the Fresh Pond rotary in Cambridge, Massachusetts. I heard it on the radio and I pulled over and literally wept. Even to this day, it?s emotional.
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By David G.February 9, 2014
Another week, another edition of the Mormon Studies Weekly Roundup!
There were significant new developments at church headquarters. First, it has been reported that the church’s Seminaries and Institutes department was revising its curriculum, in part to incorporate insights from the Joseph Smith Papers Project and the revamped Gospel Topics page on lds.org. The first installment in this revised curriculum was released this week, with an updated Church History and Doctrine and Covenants manual. The folks at FAIR Mormon are pleased with the results. Second, the Young Women organization announced a new board that will include substantial representation from women outside the United States. The Relief Society and Primary organizations are expected to form similar boards to better meet the needs of the international church. Additionally, training sessions for these organizations, which have traditionally been held only in Salt Lake City, will be made available via the internet. The Research Information Division at church headquarters is looking for a full-time researcher with graduate training in the social sciences.
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By David G.February 7, 2014
In late 1853, Brigham Young sent missionaries among the Paiutes in what is now southern Utah. The Southern Indian Mission, as it came to be known, resulted from a combination of factors, including Mormon beliefs in the Israelite origins of indigenous peoples and Young’s Indian policies in the wake of the Walker War of 1853-1854. Many Paiutes, including some prominent chiefs, found the missionaries’ message appealing, with hundreds of baptisms occurring over the next decade. The Paiutes embraced Mormonism for a variety of reasons. During the previous generation, the Paiutes’ Ute relatives had relied on horses and guns to raid non-equestrian Paiute bands, kidnapping women and children and selling them to New Mexican and Mormon buyers.[1] Seeing the Mormons as potential allies against the Utes, Paiute bands accepted the missionaries into their communities and expressed interest in learning new agricultural techniques and wearing Euro-American style clothing.[2] Additionally, many Paiutes who chose to affiliate with the church found the new religion compatible with their traditional religious views. By June 1854, one missionary reported that Paiute proselytes “prefer being called Pahute Mormons to Pahutes.”[3]
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By Ryan T.February 6, 2014
Blaine M. Yorgason, Richard A. Schmutz, and Douglas D. Alder, All That Was Promised: The St. George Temple and the Unfolding of the Restoration (SLC: Deseret Book, 2013). 348 pp.
Those who have been to St. George, Utah, know that the LDS temple there is something of a spectacle. Blindingly white against the red-rock bluffs that surround it, the contrast is startling enough that it seems to demand some kind of compelling explanation. St. George is now flourishing as Utah’s warm-weather mecca, but for generations it was a quiet and dusty desert outpost like many others throughout the state. Then, the incongruity must have been even more glaring. Why build a temple of worship at such an early date and in such remote place? To what purpose? And, retrospectively, to what effect?
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By J StuartFebruary 4, 2014
In honor of Black History Month, I wanted to contribute a small piece on the reaction to the LDS revelation on race and priesthood, Official Declaration 2 (ODII). ODII was released by President Spencer W. Kimball, N. Eldon Tanner, and Marion G. Romney, and reads in part:
“The long-promised day has come when every faithful, worthy man in the Church may receive the holy priesthood, with power to exercise its divine authority, and enjoy with his loved ones every blessing that flows therefrom, including the blessings of the temple. Accordingly, all worthy male members of the Church may be ordained to the priesthood without regard for race or color. Priesthood leaders are instructed to follow the policy of carefully interviewing all candidates for ordination to either the Aaronic or the Melchizedek Priesthood to insure that they meet the established standards for worthiness.”[1]
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By Ryan T.February 2, 2014
A diverse and plentiful array of material in this edition of Mormon Studies Weekly Roundup. Take a look at the following morsels:
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By February 1, 2014
The Mormon History Association will give its annual awards for the best books and articles published (by copyright date) as well as theses, dissertations, and student papers written during 2013 on Mormon history, at its annual 2014 conference, which will be held in June in San Antonio, Texas. Details regarding the nominating procedure are available on the MHA website for the following awards:
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