Your October Conference Prep: Textual Origins of LDS Priesthood Organization, Part XVI. Discipline and Succession – Written and Unwritten Rules.

One of the interesting issues raised by the history of Doctrine and Covenants section 107 is the question of a transgressing President of the Church. The November 11 revelation (second half of D&C 107) introduced a church court system (see parts 2 and 3 in the series). The two leading offices in the early (1831) church were the bishop and the president of the high priesthood. The revelation defined a way for each officer to be disciplined, should the need arise. This was to work by using each of the court systems attached to these officers to judge the other.
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Your October Conference Prep: Textual Origins of LDS Priesthood Organization, Part XV. Evolution of Discipline.

D&C 107 was a long time in the making and it contains many separate revelations woven together into the whole (and it didn’t finish the story: consider D&C 112 and 124). Witness: The Nov 11 revelation, itself perhaps two separate revelations, the vision of the Seventy, the vision of Adam, the esoterica of bishops, the “book of Enoch” and others. The story is one worth telling, not only to understand the process of revelation, but to understand the way Latter-day Saints speak and how that speech and its understanding were effected by the processes of textual influence.
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Your October Conference Prep: Textual Origins of LDS Priesthood Organization, Part XIV. Priesthood Ordination Praxis.

In The Church of Jesus Christ of Latter-day Saints, how is a man ordained to the priesthood? This question is fraught with historical complexity both in the meaning of the terms deployed in that sentence, and the ways in which acceptable practice has evolved over the years.

For the first 90 years or so of LDS church organization, priesthood ordination ceremony gradually developed into more or less the following pattern:

By authority of the Holy Priesthood and by the laying on of hands, I ordain you an elder in the Church of Jesus Christ of Latter-day Saints, and confer upon you all the rights, powers keys and authority pertaining to this office and calling in the name of Jesus Christ, Amen.

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Your October Conference Prep: Textual Origins of LDS Priesthood Organization, Part XIII. More Editing the 1831 Revelation.

Continued from part 6. No, just kidding. Part 12.

The second part of the November 11, 1831 revelation/D&C 107 was altered in interesting ways when published in 1835 and like the first part, these changes also reflect otherwise unknown revelation(s).
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Your October Conference Prep: Textual Origins of LDS Priesthood Organization, Part XII. Editing the 1831 Revelation.

When LDS D&C 107 was printed (as D&C 3) in late summer 1835, it contained both the April 1835 revelation (see part 9 of this post) and the November 11, 1831 revelation conjoined. However the terminology and priesthood architecture of the two revelations were not the same. Meanwhile, the November 11, 1831 revelation was heavily modified in D&C 107 to reflect at least some of the organizational development in the bishopric and president of the high priesthood offices. But the terminological inconsistencies were not made coherent.
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Your October Conference Prep: Textual Origins of LDS Priesthood Organization, Part XI. Some More Detour and Evolution.

Here’s the third and last part of the detour. As an aside, if you are interested in John Pack, there is a portion of John Pack’s autobiography/journal on boap.org here It’s an interesting, if short, reminiscence which gives Pack’s patriarchal blessing from Joseph Smith, Sr. among other things. Those acquainted with upper division temple liturgy will find something there too, as well as “adoption.” Note that Pack’s first wife, Julia, is also represented.

In part 9 I gave some background on John Pack and Joseph F. Smith and their interaction over the issue of John Pack’s disagreement with some members of the 8th quorum of seventy early in 1880. Part 10 consisted mostly of a letter written by Joseph F. Smith to Pack regarding Pack’s decision to go back on the agreement he made with John Taylor (president of the church’s quorum of the twelve apostles).
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Your October Conference Prep: Textual Origins of LDS Priesthood Organization, Part X. More Detour and Evolution.

In the previous part I introduced John Pack and his dilemma. Briefly, John Pack was in the presidency of the 8th quorum of Seventy in 1879 when his quorum asked the apostles to move him out for a couple of reasons. The apostles, then the presiding quorum in the church (no First Presidency at this time between Brigham Young’s death and John Taylor becoming church president in 1880) voted to move Pack out of the seventies quorum and make him a high priest. Pack agreed after some convincing but then reneged (more details in the previous part).
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Your October Conference Prep: Textual Origins of LDS Priesthood Organization, Part IX. Detour and Evolution.

In the next three posts before returning to the discussion of D&C 107, I’ll observe an interesting transition in the way LDS scripture was read and its effects on Mormon Correlated Texts today.

Joseph F. Smith (1838-1918) (JFS) was the son of Hyrum Smith, brother to Joseph Smith the Prophet. JFS was an independent thinker. Growing up in Utah, he became more or less a street urchin following his mother’s death in 1852. At age 15 (1853) church leaders called him on a mission to the Sandwich Islands (Hawaii) to redirect his life. The contacts and experience he had there would color his future writings and speeches, even drawing later experience back into his narratives of that mission (yes, he had memory time-slips). Smith led an interesting and provocative life, divorcing his first wife but becoming a relatively successful and prolific polygamist as such things went.
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Your October Conference Prep: Textual Origins of LDS Priesthood Organization, Part VIII. The April 1835 Revelation.

Continues Part 7.

Joseph Smith founded two new priesthood groups early in 1835, the Twelve Apostles and the Seventy. While the apostles had been presaged before the formal organization of the church (D&C 18) the first ordinations took place in February 1835. The apostles felt the need for some more detailed direction regarding their standing and duty in the church and asked Joseph Smith for this direction. Heber C. Kimball reminisced about the experience in his journal as follows:
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Your October Conference Prep: Textual Origins of LDS Priesthood Organization, Part VII. The First Presidency.

Continued from part 6.

The revelation of November 11, 1831 was accepted in Zion (Missouri) as an addition to the law of the church on July 3, 1832 (see Far West Record or in JSP parlance, Minute Book 2) but remained unpublished to the body of the church. The office of president of the high priesthood stood vacant until a January 25, 1832 conference at Amherst, Ohio when it was voted that Joseph Smith fill the office. Sidney Rigdon “ordained” Smith at the time (Joseph Smith was ordained a high priest in June 1831). Between that time and March 8, 1832, Smith became acquainted with the idea of having counselors, forming a presidency of the high priesthood. (Caveat: the word “presidency” in early documents was quite often used in the sense of an office, as in so and so holds the office of the presidency.) A revelation received on March 5, 1832 reads in part,
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Your October Conference Prep: Textual Origins of LDS Priesthood Organization, Part VI. Oath and Covenant of What?

So far I have noted that D&C 107 is a compilation of revelations. There are two major parts in the compilation, one from November 1831 and another from April 1835. In D&C 107 these are arranged in reverse chronological order. So, we’ve spent some time looking at the last part of D&C 107 (which came first!). Later we will look at the 1835 segment which has a rather different character than the 1831 segment. As these two revelations were combined in the 1835 D&C, still other revelations and regulations were interleaved in these texts to form what we now know as D&C 107. But for now we consider what happened in between these two major components. You probably need to read the previous parts to understand (and believe) what I’m going to say here.

Between the ca 1831 texts of the November 11 revelation and the 1835 Doctrine and Covenants text (section 3 of that first edition, 107 of the present edition) there were several developments. One was the important revelation of September 22, 23, 1832. (LDS D&C 84) In this text we see the beginnings of a taxonomy of priesthood, more nuanced than previous classifications but not yet mature.
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Your October Conference Prep: Textual Origins of LDS Priesthood Organization, Part V.

Part 4 is here.

Here I give the “second” revelation of November 11, 1831, again in comparison with the KRB text. The KRB text is in the hand of Frederick G. Williams and it suggests perhaps more strongly that the November 11 revelation represents two revelations.[1] Observe again that the text never uses the word “quorum.” My use of the word in reference to these texts is only to provide context. The word appears in the 1835 Doctrine and Covenants. Meanwhile, like the word “priesthood,” during Joseph Smith’s lifetime it came to be used in a much looser way than Latter-day Saints use it now.[2]
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Your October Conference Prep: Textual Origins of LDS Priesthood Organization, Part IV.

The Genesis of Modern Mormon Bureaucratic Structures

After the revelation of November 11, 1831 was dictated by Joseph Smith (see parts,1, 2, and 3), it did circulate to some degree and was to be a part of the proposed Book of Commandments (BC) but didn’t make it – see JSP, Revelations and Translations vol.2 for an argument that the revelation was set to appear in the BC and would have done so if the printing had not been disrupted.
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Your October Conference Prep: Textual Origins of LDS Priesthood Organization, Part III.

This continues the discussion of the November 11, 1831 revelation (see part 1 and part 2) with the second portion, in the handwriting of Oliver Cowdery.
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Your October Conference Prep: Textual Origins of LDS Priesthood Organization, Part II.

I continue from part I with what is essentially that portion of the text of the (second) revelation of November 11, 1831 in the hand of John Whitmer.[1]
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Your October Conference Prep: Textual Origins of LDS Priesthood Organization, Part I.

All Latter-day Saints need a little context in their lives. What better way to get that around conference time than looking at some text history, eh? I’m quoting myself here mostly in this series, but even if you’ve seen some of it before, it will have something new for everyone I hope. Think of this (infinitely long) series as an appreciation of the wonderful Joseph Smith Papers Project.

Section 107 of the LDS Doctrine and Covenants is often quoted as fundamental in determining succession in the presidency of the LDS church (it was so quoted in the post martyrdom conference of August 1844 in Nauvoo). It plays a role in outlining the organizational structure of The Church of Jesus Christ of Latter-day Saints as well as some other parts of the post-Joseph Smith Mormon diaspora. The focus of D&C 107 is priesthood structure and church government for the most part. It is a remarkable document for many reasons and I will not try to cover each aspect of the text in these posts. The other important revelation here is D&C 84. It will get some time as well. There are a couple of other key texts that I won’t spend too much time with like D&C 124.
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James Edward Talmage. Superman.

[Cross-posted at Boap’s blog.]

James E. Talmage, a name that lives in legend among LDS missionaries for the last 60 years, was British born and converted to Mormonism in 1873. Talmage was a talented scholar from childhood. After emigrating to the US he ended up finishing four years at Lehigh in one year and went on to Johns Hopkins in 1883. Ph.D. at Illinois Weslayan even though he wasn’t in residence. At home in Provo, he was a city councilman and then judge. (Some of his court cases are a crackup.)
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Musings on Mormon Ideas, I.

What is the force of religion in history? Over the last century or so, historians of Christianity moved from the idea of teleologic morality operating within history to one where the notion of a good-directed society was submerged into the laws of chance.[1] For scholars of faith, it meant that while God was driven from the role of guiding the planets and the providential orbits of human lives, he was still present in the moral choices of men and women. But for others, seeing salvific or moral meaning in every event was a burden now left behind. We can argue the benefit or shame of this transformation, but it exists.[2]
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Your Sunday Brunch Special, #15. Dear Jim.

Man is born unto trouble, as the sparks fly upward.

I grew up on the edge of a slowly expanding metropolis. Between the ages of 0 to 7 or so, I lived in an older home, along a street bordered by empty fields on one side and a row of homes on the other. I have vivid memories of this place, but I’m not always sure of their correspondence with reality. Prior to my 8th birthday, we moved from this more or less comatose area to one roughly a mile away. Our new street was short, caught between two “T” intersections at either end. Across the street lived two girls my age in the only two houses on that side. I later had some slight romantic involvement with both of them, but that’s another story. To our right was a long-time resident family, an overriding memory of them was their love of all things cowboy. They kept horses, until some years later when my mother rather gleefully announced that the city now forbade this practice. It took several citations before the horses finally disappeared as I recall. There was bad blood from that point.
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Sidney Rigdon, the Manuscript History of the Church and Making Sermons Texts.

In 1844, Mormonism was in for its biggest historical moment so far: the death of Joseph Smith. The headquarters of the Church was Nauvoo, Illinois and it was bursting with converts from the US and the UK. These people had some basic familiarity with the movement’s history, but they didn’t have the experience, they weren’t insiders, they hadn’t been part of those heady days of revelation upon revelation, revelations of all kinds and spectra. That deficit was addressed at the April General Conference. President Sidney Rigdon stood to preach to the very large open-air crowd. I’m not going to try and tell you everything he said. He spoke for a long time. What we are about here is, how do we know (some of) what he said?[1] Two clerks had been assigned to take minutes, William Clayton and Thomas Bullock. Both were capable longhand reporters, and they had somewhat complementary styles. This complementarity can serve us well. I’ll give you an example (without the intrusive sics). Here is Clayton’s version of some of Pres. Rigdon’s address:
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Your Sunday Brunch Special, #14: Stones, Expectations, and Faith

There are Distinctions to be Made Between the Past and Present

A friend’s query made me think of this thing which I wrote some time back. You’re welcome:

We (sane?) humans have a well-known tendency to systematize our thought-environs. We desire to not only have reality match expectation, but many of us desire that our sincere beliefs not be paradoxical and have no gaping rational holes. Perhaps such tendencies, assuming they exist, arise from the paradigms of science or perhaps from an inherent desire to have things make sense—to have deductive logic connect the pieces. Do these tendencies motivate us to make and hold to seemingly rational conclusions about faith (theology?), even when empirical evidence “proves” they don’t match reality? When logician Kurt Godel was asked if (based on a cosmology which includes time-travel) one could go back in time and kill their own great-grand parents, he replied that this would create a paradox, and so could not happen because “logic is powerful.” [Read more…]

Housework: Male-Female Divisions of Labor

In the U.S., time allocation trends in marriages have changed markedly over the last 50 years. Specifically, the idea that married with children entails dad doing anything but the dishes has faded into TVLand viewing. For example, in 2010, among married couples where both are employed full-time outside home, women averaged 1.1 hours of childcare a day. Men were 17 minutes behind. That’s an improvement (over 35 years) of 300% for the guys. But that’s not the real story I think. Research shows that as women moved into the workplace during the same period, they kept a lot of child care duties.[1] But not housework. No. Men picked up the slack big time.
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Your Sunday Brunch Special #13. Miracles: Littlewood’s Fourth Principle.

John Edensor Littlewood (1885-1977) is still a bit of a legend in the (mathematics) profession — he was best known for important results with his frequent collaborator Godfrey Hardy and others. But the things that come to mind most readily when I think of Littlewood are his four principles.[1] The first three pertain to objects relevant to mathematical analysis, and while I will state them, I’m not going to say anything about them.

J. E. Littlewood, when he wasn’t so stuck up.

It’s the fourth principle, usually called Littlewood’s Law, that I wish to consider. Anyway, here they are, as found in my memory, which may differ some from what Littlewood actually claimed:
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Excerpts From Thomas Bullock’s Journal #1: Brigham’s Best, Home Teaching the One, and Reminiscing

Thomas Bullock’s journal-keeping serves up some interesting slices of life on the Utah frontier. This begins an irregular series of excerpts from his writing during the 1850s.

Newell K. Whitney’s payoff. Countersigned by TB


Thomas Bullock, LDS Church Historian’s Office chief clerk in 1856 reported this during the month of June:
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A Note on Mormon Studies Materials

We live in an age of wonderful expansion in the availability of archival and early imprint materials relating to Mormon Studies. Google Books is a well known example. The Church of Jesus Christ of Latter-day Saints published thousands of images from its various collections in a DVD library called Selected Collections (2002). Additionally, the Church is adding to its extensive online collections at archive.org. You can find help here at history.lds.org.
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Wilford Woodruff and the Sermons of Joseph Smith

A number of Joseph Smith’s sermons appear only through the good fortune of having Wilford Woodruff present. But what kind of reporter was he? The answer is complicated. First, Woodruff was an inveterate diarist and its impossible to over emphasize the importance of that in understanding Mormonism, particularly the Utah Mormonism of the 19th century. A major bonus: they’ve been published. (Scott G. Kenney, ed., Wilford Woodruff’s Journal, 1833-1898 (9 vols.). (Midvale, UT: Signature Books, 1984-). You can pick up a used copy for under $3,000. There is also an electronic version from Signature Books, “New Mormon Studies CD” for a lot less (warning: the interface is rather primitive and mac users will need a Windows emulator).

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Your Sunday Brunch (Not a Mother’s Day Post) Special, #12: Sermons, Their Impact, and Joseph Smith

No, not a Mother’s Day post. Just some thinking out loud here. Ignore without peril.

Preaching in America during the long eighteenth and nineteenth centuries, and more especially the antebellum period, makes a fascinating study (says I). Gauging the impact of those sermons among listeners and downstream is especially interesting. However, doing that can be challenging and requires considerable detective work especially in considering immediate impact. Ideally, there would be surveys to consult, reported interviews with listeners and so on. But those instruments were not really known in the sense that we use them today. There are a few items that can give us a peek at what people thought about their preachers. However, with one or two exceptions, these are not massive contemporary collections of data. Instead, we have personal accounts in diaries, memoirs, and the like. Pursuing such things for the occasional brief comment on one or another preacher can consume years and those discoveries rarely cluster around one particular minister. Given all the surviving texts of early American sermons it is rather startling how little we know about how they were received.[1]
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Your Sunday Brunch Special #11. Who is Iscah?

Abraham’s family life is the stuff of Jew, Gentile, and Mormon legend. But, I’m not going to break into that territory much. It’s too complex and I don’t have the mental space for it now. But, who is Iscah? The name appears once in the Hebrew Bible, just after the genealogy of Abram:
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Funerals, Sovereignty and Your Prayers: A Poll

The Rev. Nathanael Emmons (1745-1840), intellectual scion of Hopkins and thus Edwards, was the mentor of more than 150 ministers. His collected sermons span six volumes and many of them touch on death and the sovereignty of God. Among many passages, Emmons sites Job 23:13,
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The Joseph Smith Papers – A Reminder

The Joseph Smith Papers Project (JSPP). Yes, it is a wonderful thing. It will change the way the Church references and divides Early Mormon History. Indeed, it will change the very way we understand and deal with our most fundamental stories and texts. Eventually, the JSPP will impress its work onto the very face of Mormonism, and that is as it should be. We are a history-driven religion — in the sense that our stories define much of what we believe and where we place our faith. JSPP is not about synthesis so much as it is about revelation (there is a pun here — a spectacular one). Revelation in terms of what our earliest records actually say and to some degree the context in which they say it.
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