By December 14, 2015
I’m currently working on a chapter for my book on Mormon liturgy and cosmology that focuses on healing as lens to look at shifts in authority throughout Mormon history. A while back, I picked up a 1941 edition (fourth printing) of the Aaronic Priesthood Handbook, and recently read through. Page 45 has this fascinating bit in the section for deacons under “Caring for the Poor”:
By August 3, 2015
This is the twelfth and final installment of the first annual JI Summer Book Club. This year we are reading Richard Bushman?s landmark biography of Mormonism?s founder, Joseph Smith: Rough Stone Rolling (New York: Alfred A. Knopf, 2005). JI bloggers have covered small chunks of the book in successive weeks through the summer, with new posts appearing Monday mornings. We invite anyone and everyone interested to read along and to use the comment sections on each post to share your own reflections and questions. There are discussion questions below.
- Part 1: Prologue, Chapters 1-2
- Part 2: Chapters 3-4
- Part 3: Chapters 5-6
- Part 4: Chapters 7-9
- Part 5: Chapters 10-12
- Part 6: Chapters 13-15
- Part 7: Chapters 16-18
- Part 8: Chapters 19-21
- Part 9: Chapters 22-24
- Part 10: Chapters 25-26
- Part 11: Chapters 27-28
- Next Week: Response from Richard Bushman
This fall Journals, Volume 3, of the Joseph Smith Papers will be released. This is the last of Joseph Smith?s journals and covers the end of his life. It will be noted for its generous use of the Nauvoo Council of Fifty record books, a document of near mythological character (though soon to be banalized by availability). In the case of the Council of Fifty, the record may be the only significant new document to expand on Bushman?s overall project to become available since publication. J3 also includes the most frank disclosures about the Nauvoo Temple liturgy to be published by the LDS Church in more than a century. I thought about this as I read through the final chapters of Bushman?s biography of Joseph Smith. It is the two associated ideas: theocracy and temple cosmology that saturate Smith?s final six months.
Bushman?s cool narration of 1844 flushes out the players and issues that culminate in the bloody death of Joseph Smith alongside his brother. We see the storm rise over the parched landscape, the lightning strike, and then the fields burn. It is hard to imagine any other conclusion to these months. Bushman carefully corrects the narrative of its most hyperbolic hagiographic conceits while appearing to simply narrate the events as they happen.
By June 3, 2014
In discussions of female ritual healing, I often see people point to a 1946 letter written by Joseph Fielding Smith as the “death knell” of the practice. I don’t believe that is an accurate characterization. In this post I’m going to be highlight material that Kris and I briefly covered in our article on female healing.
The 1949 Relief Society handbook included the following text:
By April 2, 2014
The marriage of Helen Mar Kimball to Joseph Smith is certainly one of the most controversial polygamous relationships in LDS Church history. [n1] Relying upon the work of Andrew Jenson, the marriage has generally been dated to sometime in the month of May 1843. [n2] I recently read a blessing given to Helen Mar Kimball by her father Heber C. Kimball, dated May 28, 1843, available at the LDS Church History Library.
By March 10, 2014
A couple of years ago, I was reading David Hall?s edited volume Lived Religion, and ruminated a bit on my reading along with a request for suggested volumes. For practice month here at the JI (deep in my heart it is really ritual/liturgy month), I wanted to similarly open up with a discussion of two books that have influenced my current study of Mormon liturgy, and then ask for your advice.
By January 7, 2014
In chatting with some of the JI crew about what sorts of tools we use in research and writing, I thought it might be interesting to post about how we do things. I consider myself fairly technically proficient. I can design and maintain websites and have some coding experience. But as you will see in my research and writing, I am perhaps a little old-school.
By December 4, 2013
I have decided to work my way through the Frederick Kesler diaries, conveniently available through the University of Utah J. Willard Marriott Library, both digitally and by on-demand printing. I just finished the 1874-1877 diary, which included several items relating to Mormon interactions with Native Americans. And while I have no real expertise in Native American history, I thought that the following items would be of interest to the regular readers of the JI, particularly in light of the recent wonderful content. Those more skilled than I may be able to use the material to probe conceptions of blood, literacy, newspaper exchanges, evangelism and more.
By March 13, 2013
On April 28, 1842 Joseph Smith attended a meeting of the nascent Female Relief Society of Nauvoo. He delivered a sermon. Eliza R. Snow recorded a long-hand report of the sermon in the Society?s minute book, and Willard Richards recorded a brief summary in the “Book of the Law of the Lord” [n1]. Smith opened up his discourse by referencing 1 Corinthians, chapter 12. “He said the reason of these remarks being made, was, that some little thing was circulating in the Society, that some persons were not going right in laying hands on the sick &c.” Smith proceeded to deliver an emphatic endorsement of women performing healing rituals. The sermon included other material, but the participation of women in the healing liturgy was a primary concern.
By February 8, 2013
In this post, I use the term ?cosmological priesthood? to describe the sacerdotal network of heaven and earth as mediated through the Nauvoo Temple. This network comprised priesthood, salvation, kinship, and government relationships. Participants in the Nauvoo temple quorums referred to their organization and this cosmology as simply, the ?priesthood.? Before reading this post, I heartily recommend reading this excerpt from my adoption paper that shortly introduces and contextualizes this usage, and more preferably pp. 56-81 of the paper.
The cosmological priesthood incorporated familial relationships, and as reified in Temple practice on earth, the most exalted station of human kind was to be king and priest, or queen and priestess over one?s progeny, biological or adoptive, throughout all eternity.[n1] The primary justification for sealing children to parents from Nauvoo to the early twentieth century was to establish heirship to the cosmological priesthood. As the governing quorums declared in preparation for the return of the temples in Utah, ?Which of them, if he understands the laws of God, can feel indifferent as to whether his wife shall be his for eternity or for time only; or whether his children shall be born in the covenant and be legal heirs to the priesthood or have to become such by adoption??[n2] Though addressed to men, implicit in this statement is the belief that both men and women had to become heirs to the priesthood network of heaven.
By October 3, 2012
I don’t remember what I was looking for specifically; it was in August, 2007.
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