By David G.July 28, 2016
Historic Sites Intern
POSITION
Intern, 28 hours per week, 1 year. Deadline: 8 August 2016
PURPOSES
This successful applicant will work with the full-time staff of the Historic Sites Division of the Church History Department to research and write historical reports regarding the sacred places of the restoration. The Intern will also assist with other projects, as needed. This is an exciting and unique opportunity for someone interested in Church history and for those pursuing a career in the history field. We are looking for a motivated and hardworking self-started to join our team!
This is a paid internship, which is anticipated to last one year (12 months). This position is a part-time (approximately 28 hours per week) hourly, nonexempt position. The candidate must be currently enrolled in, or recently graduated from (within the last 12 months), an undergraduate or graduate degree program.
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By J StuartJuly 27, 2016
My grandmother’s best friend was murdered on October 15, 1985 by Mark Hoffman. Kathy Sheets was not the intended target of the bomb that ended her life but that didn’t really seem to matter to the bombmaker, forger, and murderer. Hoffman also murdered Steve Christensen, one of my grandfather’s business partners, in an attempt to divert attention from his money problems related to forging early American documents. Many of Hoffman’s most famous forgeries were documents supposedly created by 19th century Mormons, including letters, receipts, currency, and legal affidavits.
I have known of Mark Hoffman’s crimes since I was very small. My grandparents kept a photograph of Kathy Sheets in their home and she looks startlingly like my grandmother. In fact, for many years I did not know the photograph was of Kathy, I just thought it was my grandmother.
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By ChristopherJuly 26, 2016
Last week, Nathan Johnson, an African-American convert to Mormonism who currently serves as second counselor in the Kirtland Ohio Stake Presidency, offered the invocation on the third day of the Republican National Convention in Cleveland, Ohio. Johnson’s prayer attracted a fair amount of attention, both because of Mormons’ widespread distaste for Donald Trump and his campaign and because of the prayer’s content. But Johnson was not the first Latter-day Saint to pray at the Republican National Convention. In fact, four out of the last five have featured invocations by Mormons: Steve Young (2000), Sheri Dew (2004), Ken Hutchins (2012), and Nathan Johnson (2016). Only the 2008 convention lacked a Latter-day Saint prayer.[1]
I thought it would be an interesting exercise to compare their respective prayers, to note any commonalities between them (beyond use of thee, thou, and thine), and to consider the contexts in which they were given. What follows below is a transcription of each invocation, followed by my preliminary attempt to briefly historicize each.
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By Andrea R-MJuly 25, 2016
This is the eighth installment of the Summer Book Club, this year focusing on Linda King Newell and Valeen Tippetts Avery?s Mormon Enigma: Emma Hale Smith. You can read installments one, two, three, four, five, six, and seven here.. This part focuses on chapters 21 through 23 (Epilogue), which follow Emma at the end of her life through her passing in April of 1879 and continuing her legacy.
Chapter 21, “Josephites and Brighamites: 1870-1877” continues with Joseph III’s leadership of the new Reorganized Church, and his attempts to proselytize for membership in Utah and California, first through assigned missionaries and later by sending his own brothers to Utah. These meetings in the 1860s and 1870s were awkward and politely cautious at best, and volcanic at worst. Mormons in Utah seemed fascinated by these visits from the offspring of their beloved dead prophet, even holding out hope that they might reconvert to the “true church.” Cousins met cousins on politely civil ground, but the visiting “Josephites” from Illinois and the established “Brighamites” in Utah could only dance in cold, tense circles around each other, until some visits escalated into blow-ups, sometimes over succession, but always over polygamy. Of course, Brigham Young consistently placed blame for all of this squarely on Emma. This chapter highlights how the visits of the sons only heightened Brigham’s pent-up anger toward Emma. At one meeting with Church leaders, someone tried to remind Brigham that “We love these boys for their father’s sake,” but still he blew up, insisting that Emma was “the damnedest liar that lives,” (285) and that she had tried to kill Joseph twice through poisoning. Honestly, I was struck by the very sexist way these grown men on both sides used this aging woman as a pawn in their tit-for-tat over plural marriage. Just as Brigham was absolutely obsessed with proving the divinity of plural marriage and it connections to Joseph, so did Joseph III have a “recurring preoccupation with separating his church and family from the taint of plural marriage.” (291) The two could never be reconciled.
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By Andrea R-MJuly 22, 2016
It is that time of year again, when members all over the world are asked to give talks honoring July 24, 1847– the official date when a company of Mormon pioneers led by Brigham Young entered the Salt Lake Valley via Emigration Canyon. For Mormons, this is a significant date of historical and spiritual meaning: it marks the moment of relief after years of persecutions in Ohio, Missouri, and Illinois; it represents finding formal safety in their exile, freedom from religious persecution, distance from the oppressors, and arrival and rebirth in a land of spiritual and physical possibility. In Utah, Idaho, and other western states where members might be more likely to trace some ancestry back to the original pioneers, the third Sunday in July is usually set aside to honor the pioneer experience in a religious setting.
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By J StuartJuly 20, 2016
A few weeks ago, Tom Cutterham at The Junto shared what he was reading this summer. I thought it would be fun to post about what I and other JIers are reading this summer–both to find new books to read and because I’m interested in what folks choose to read for pleasure. Please share what you’re reading in the comments!
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By Edje JeterJuly 18, 2016
Click here for part one, two, three, four, five, and six of this year?s summer book club.
This week?s chapters address Emma?s experiences in Nauvoo after the population of Nauvoo became thoroughly non-Mormon (Ch 19: ?Change in Nauvoo,? 1850-1860) and as her sons (and Joseph Smith, the prophet?s sons) became established as adults and potentially key figures within Mormonism (Ch 20: ?Emma?s Sons, Lewis?s Son,? 1860-1870).
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By ChristopherJuly 14, 2016
Philip Lockley, ed., Protestant Communalism in the Trans-Atlantic World, 1650-1850 (London: Palgrave Macmillan, 2016).
A little more than five years ago, I posted some thoughts on Scott Rohrer’s chapter on Mormonism in his Wandering Souls: Protestant Migrations in America, 1630-1865 (Chapel Hill: University of North Carolina Press, 2010). I was particularly intrigued by his inclusion of Mormonism in a volume on Protestant migrations, and a lively conversation and debate over whether Mormonism is, was, or ever has been Protestant ensued in the comments.
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By J StuartJuly 11, 2016
Click here for part one, two, three, four, and five of this year’s summer book club.
This week’s chapters address the transitions in Emma Smith’s life from Winter 1845-1846 through the removal of the Latter-day Saints from Nauvoo in 1846 to the Elect Lady’s marriage to Lewis Bidamon and his travels throughout 1849. Brilliantly, the authors open these chapters with a letter forged by James Bennet and/or associates of his, published in the New York Sun. In the fraudulent letter, someone impersonating Emma claims that the current governing leaders of the Mormon Church were “tyrants” and that she planned to raise her children in another faith. Furthermore, the letter-writer claimed to have never believed her husband’s revelations or his religious innovations.
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By matt b.July 8, 2016
Gregory A. Prince, Leonard Arrington and the Writing of Mormon History (Salt Lake City: University of Utah Press, 2016), and
David O. McKay and the Rise of Modern Mormonism (Salt Lake City: University of Utah Press, 2005), with William Robert Wright.
Leonard Arrington and the Writing of Mormon History is perhaps most usefully read in tandem with Prince?s earlier book published with the University of Utah Press, David O. McKay and the Rise of Modern Mormonism (with William Robert Wright; 2005). The covers of the two books resemble each other; their size, in both height and width as well as thickness, are all designed to present them as visual twins. I think we might be able to read them as an intellectual pair as well.
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