A Prophecy of Minutia

The History of the Church of Jesus Christ of Latter-day Saints, Period I was the first major attempt to publish Joseph Smith’s complete history in book form as it was produced by Church Historians Willard Richards (b. 1804– d. 1854) and George A. Smith (b. 1817– d. 1875) and clerks, in longhand manuscript form (cataloged in the Church History Library as, Church Historian’s Office. History of the Church, 1839–circa 1882, CR 100 102. Hereafter I will call this work the manuscript history, or briefly, ms history). The following excerpt of the ms history will be important below. Take note of the first phrase in the second image.

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Richards had done unprecedented work in Nauvoo, organizing source materials from Joseph Smith, previous Church publications and records, the reports of others, and his work had been partially serialized in the Nauvoo Times and Seasons beginning in 1840 up to the departure of the Saints from Nauvoo in 1846. That printing covered the period from 1805-ish to 1834 much of that material was published after Joseph Smith’s death. When the apostles moved to Utah, the church paper, The Deseret News (starting with November 15, 1851 issue) continued serializing the history manuscript under the direction of Richards and then Smith (a supplement appeared that collected the old Times and Seasons texts since its circulation was small and largely unavailable to new Saints (the Star had carried all the Times and Seasons printing of the ms history beginning with the Star’s June 1842 issue). Following the lead of the headquarters printings, the British Mission had their printers keep up with that and so the chronological printings in the News appeared in the Latter-Day Saints’ Millennial Star (Liverpool, England). The segments printed in the News and subsequently the Star generally reflected the manuscript history, but not always (the British printing operation was superior to the Utah printing capabilities for decades). Moreover, the manuscript history did not always accurately reflect its source documents. This post is about one of those times and why it happened.  

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Mormon-splaining the Word of Wisdom

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It’s holiday party season!  Which means your friends and coworkers, in joyful and relaxed environments, may foist upon you cocktails, wines, and dessert bar coffee.

You’re all experts now at saying “no thank you.”  You’ve read my summer guide for professional Mormons navigating “coffee breaks” and “happy hours.”  There I explained that in the vast majority of circumstances, no one will notice or care that you’re not imbibing coffee or alcohol.

Sometimes, though — especially with amiable colleagues and jokester friends who know you’re a member of the Church of Jesus Christ of Latter-day Saints — the religious dimensions of your teetotaler ways might surface.  You can sidestep the topic if you want.  But you don’t have to!

Let’s take a common scenario.  Over brunch, a colleague might make an offhand remark while stirring her latte.  “Mormons aren’t allowed to have caffeine, right?  I don’t know how you survive.”

You could say “that’s essentially correct.”  Or you could dangle a half-answer as bait.

“Technically, the Mormon prohibition is not on caffeine.” [Read more…]

Succession Crisis by the Numbers: What Would You Do?

I was recently discussing the 1844 LDS Succession Crisis with some fellow bloggers. Although as a second gen Mormon I have no pioneer ancestors, I do sometimes wonder what I would have done had I been there. The Mormon Succession Crisis was truly unplanned, resulting in confusion, bad feelings, and schism.  If you had been in Nauvoo in 1844, which faction would you have followed? [Read more…]

Paul Bunyan and the Mormons

On Wednesday, we left the Paul Bunyan Logging Camp Museum[fn1] in Eau Claire, WI, and drove to the Goose Island Campground[fn2] in La Crosse, where we were going to spend the night. As we followed the GPS to our campsite, it suddenly gave us this direction:

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Lesson 3: “I Had Seen a Vision” #DandC2017

Learning Outcomes:

At the end of class, students will be able to:

  1. Describe the religious and cultural context in which Joseph Smith had his First Vision.
  2. Compare the various accounts of the First Vision.
  3. Summarize the relevance of the First Vision to contemporary Mormon belief and practice.

Vermont, New York, and Religious Liberty

Joseph lived in Vermont until he was about 10. In Vermont, there was no state-established church. Rather, each town could select its own minister, effectively establishing a church. Most towns chose a Congregationalist (or “Puritan”) minister.  [Read more…]

Gems from #MHA2016 – C50 minutes

The Mormon History Association held its annual conference at Snowbird at the beginning of June. It was a fine affair, and I thought I would post a few items highlighting some of the fun things that went down. First a quick primer:
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Mormon Lectionary Project: The Book of Mormon

It’s not often that an angel chooses the lectionary scriptures for the day, but that’s exactly what Moroni did when he appeared to Joseph Smith three times during the night of September 21-22, 1823. In addition to instructions about where to find the plates that would become the Book of Mormon, Joseph reports that Moroni’s visit consisted largely of the angel’s reciting scriptural texts focused on the dawning of a messianic age when the wolf will lie down with the lamb (Isaiah), when God will, through prophetic calling (Acts) and the spirit of Elijah (Malachi), gather his scattered people (Isaiah) and pour out spiritual gifts on them (Joel) before judging the earth (all of them). [Read more…]

Cultivating the Garden of Friendship

In a recent post I expressed my belief that the world is an entropic chaos tending toward death, and that in rebelling against this we can make beauty, which the all-devouring nature of the void requires that we make again and again. I mentioned this idea in conversation with a new friend the other day, and she suggested that it would be better to think about how to cultivate beauty, to find ways of sustaining it over time. This seemed to me a good and wise correction, and although seeds of the idea do appear in my post, especially in the idea that human connection is the highest form of beauty, I wish to develop them further here. Zion, after all, is at once a place and a form of human community where the people are, as the scripture reminds us, of one heart and one mind, dwelling in righteousness, and having no poor among them. [Read more…]

The Sociable Heaven

A poem by Sara Teasdale has gotten me thinking about heaven lately.

How can our minds and bodies be
Grateful enough that we have spent
Here in this generous room, we three,
This evening of content?
Each one of us has walked through storm
And fled the wolves along the road;
But here the hearth is wide and warm,
And for this shelter and this light
Accept, O Lord, our thanks to-night. [1]

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Idle gaming in a very long night

lettermanfireLetter to a Man in the Fire* is a brief meditation on the question of God’s existence and God’s goodness in the face of inexplicable suffering in the world. (Really brief. I read it in about two hours.) Reynolds Price’s letter, written in response to a young man dying of cancer, is suffused with an unusual mix of uncertainty and devotion. Price spends a lot of time agonizing over whether it’s appropriate to even write a letter recommending the existence and—in some sense—the goodness of a Creator to someone whose present suffering directly calls those views into question. Price’s reluctance is appropriate especially because so many people who write answers to theodicy questions forge ahead with affirmations of God’s goodness without dwelling long with the sufferer in their very real pain. He wants neither to “diminish for an instant my sense of the grinding wheel you’re presently under” by offering weak platitudes, nor “burden you further with darker thoughts than you’re otherwise bearing”—a frighteningly acute description of the strange negotiations comforters must make as they go along trying to “mourn with those that mourn” as well as “comfort those that stand in need of comfort” (80; Mosiah 18:9). [Read more…]

How to “know Brother Joseph again” using the First Vision

linford-first-vision[Another part of my ongoing “Tips for Teachers” series. See the associated links here.]

My friend’s ward has an interesting Elder’s Quorum lesson schedule and I’m not sure how wide-spread it is in other wards. It goes like this:

1st Sunday: EQ Presidency Message
2 & 3rd: PH/RS manual
4th: “Teachings for our Times” (usually a conference address)
5th: Bishopric message

As EQ president, he gets to select lesson topics once a month. For the past few months he’s made use of the Church’s new Gospel Topics essays on issues like “Race and the Priesthood,” “Becoming Like God” and “Book of Mormon Translation.” This month he decided to focus on the new piece about the First Vision so I told him about a lesson I put together back when I taught Elder’s Quorum lessons in my Maryland ward.

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Sunday Sermon: Creation

My wife, Kristine K. (disambiguation: not the same as Kristine) gave this sermon today in the Slate Canyon 13th Ward in Provo.

“[When] in the beginning God created the heaven and the earth . . . the earth was without form, and void; and darkness was on the face of the deep . . . the Spirit of God moved upon the face of the waters. And God said, Let there be light; and there was light” (Gen 1:1-3). [1] In this opening scene of creation, I picture “the Spirit of the Gods . . . brooding upon the face of the waters” (Abr. 4:2), in a way, as a feeling out or trying to get a sense of what is out there. Then realizing that they need a clearer view of the materials they have to work with, the Gods utter, “Let there be light.” What is revealed in that primordial light is primordial chaos—a watery wasteland. I’m sure the Gods realized—maybe in that moment, maybe before—that their work would be difficult, that it would be a long and arduous process. In his book Reflections of a Scientist, Henry Eyring informs us that it takes an average of 250 years to deposit one foot of sediment, or roughly 112 million years to deposit all known sediments. [2] In fact, the Book of Abraham says that after the Gods “prepar[ed] the earth to bring forth grass” (4:11) or “prepared[ed] the waters to bring forth . . . the moving creatures (4:20),” they “watched those things which they had ordered until they obeyed” (4:18). [3] [Read more…]

Sunday Sermon: The War in Heaven and Human Agency

My wife, Kristine K. (disambiguation: not the same as Kristine), and I both delivered  sermons today in the Slate Canyon 13th Ward in Provo. I spoke first, on the War in Heaven, and then she spoke on the Creation. I’m posting my sermon now, with Kristine’s to follow shortly, as I believe that it will also resonate with readers of BCC.

For the vital part that the war in heaven plays in LDS theology, much about it remains unclear. The phrase itself derives from Revelation chapter 12, which depicts “a great red dragon” whose “tail swept down a third of the stars of heaven and threw them to the earth” (vv. 3-4, NRSV). Then, we read, “war broke out in heaven.” This seems to have been instigated by Michael and his angels, as the text mentions their aggression first, going on to say that “the dragon and his angels fought back, but were defeated” (vv. 7-8, NRSV). The effect of this defeat is that Satan “was thrown down to the earth, and his angels were thrown down with him” (v. 9, NRSV).

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Joseph Smith on Wall Street

josephsmithstatueNo, I don’t mean Joseph Smith’s 1832 visit to Manhattan, though he stayed at 88 Pearl Street, which is mere blocks from Wall Street,[fn1] and he may well have walked on Wall Street.  I also don’t mean the bronze statute of Joseph Smith that stood in the Financial District.

No, I mean the name-checking of Joseph in 2012’s induction ceremony for Kappa Beta Phi, a secret Wall Street fraternity. [Read more…]

The Book of Mormon and the King James Version

Many people find problematic the extent to which the Book of Mormon quotes the King James Version of the Bible, because this practice can make the Book of Mormon look more like a cobbled-together 19th-century text than a translation of an ancient artifact (bearing in mind Joseph Smith’s idiosyncratic usage of “translation”). Without claiming to offer a solution to this conundrum, I’d like to put forward an 1820s analogue, in which the translator of a recently recovered text relied uncritically on the King James Version, in the process masking some interesting details of the scriptural text presented.

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The Myth of Self-Reliance

victorian-wheelchairAnnE continues her fabulous guest stint at By Common Consent.

I have tried continually to get this people to pursue a course that will make them self-sustaining, taking care of their poor—the lame, the halt and the blind, lifting the ignorant from where they have no opportunity of observing the ways of the world, and of understanding the common knowledge possessed among the children of men, bringing them together from the four quarters of the world, and making of them an intelligent, thrifty and self-sustaining people.” (Brigham Young 6 Apr 1868 JD 12:195)

At the close of overland emigration, Brigham Young reminded the survivors comfortably gathered in the new Tabernacle it was time to graduate from a scrappy interdependence to a covenant community. In self-reliance they had packed individual wagons; in self-preservation companies banded and braced against the journey; the prologue was over. To circumscribe the breadth of a Zion worthy of exaltation, the saintly challenge is what Young called becoming “self-sustaining”, or creating a lasting and corporate abundance in the soul, heart and hand. [Read more…]

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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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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2011: The Year of the Mormon

What a wild year it’s been. Never has Mormonism been so culturally relevant, and never has the undulating curve of popular opinion shifted so wildly, so quickly. As the year draws to a close, I think we’re safe in naming 2011 “The Year of the Mormon.” The BCC permas have picked out a few reasons why:

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Do you want to find someone guilty? Whom do you want to accuse?

The history of ostracism can be traced to Athenian democracy. The word ostracism comes from the Greek ostraka (from ὄστρακον), or potsherds. Pieces of broken pottery served as scraps (like paper) on which to vote. Every year Athenians had the chance to cast someone out of society for up to ten years. But instead of finding fault with someone and thus casting the penalty on them, citizens were first asked; Do you wish to find someone guilty? [Read more…]

Fun with the Joseph Smith Papers, Revelations and Translations Vol. 2.

If you haven’t seen any of the Joseph Smith Papers Project volumes, then I want to draw your attention to the excellent materials available in the volumes in addition to the actual source documents themselves. I’ll take one example from Revelations and Translations vol. 2, which contains instances of the Book of Commandments and the 1835 Doctrine and Covenants in facsimile (I mean scans of a sort). The volume editors (Robin Scott Jensen, Richard E. Turley, Jr. and Riley Lorimer) offer the following thoughts on page xxv:
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Harmonizing the Text with History

Tomorrow is stake conference, and then a week from tomorrow I’ll be teaching GD lesson 21, which is JS-M. I haven’t actually prepared the lesson yet, but in pulling some stuff together I noticed something that was new to me and which I thought was interesting. [Read more…]

The One and Only Myth

In the early 1840s Joseph Smith proposed to Mary Elizabeth Rollins Lightner. Elizabeth recorded “Joseph said I was his before I came here and he said all the Devils in hell should never get me from him.”  Joseph further told her, “I was created for him
before the foundation of the Earth was laid.”
(Todd Compton. In Sacred Loneliness pg 212 italics added) This may have been the
early beginnings of a pre-existence forming in Joseph Smith cosmology. His words were similar to some of his other wives. For instance in 1841 Joseph made it known to Zina Diantha Jacobs (Huntington Young) that the Lord, “had made it known to him that Zina was to be his wife.” (Ibid. pg 80 italics added)

Perhaps these and other 19th century marriages helped plant the idea in the Mormon psyche that people met and fell
in love in heaven, promising to marry once on earth, foreordained if you will.

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The Mythic Joseph Smith

Joseph Smith’s 19th century Utah editors held him in high regard, not necessarily for his personal perfection, but for his standing as opener of ancient mysteries, restorer of forgotten salvific lore and authoritative purveyor of power to defeat death, hell and the Devil.
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A Textual History of the BoA

In college post-mish as I was studying biblical languages I gained an interest in the subject of textual criticism. I never had a class in it, but I remember spending a lot of time in the library reading about it, which I’ve followed up with additional readings since, such as Metzger, Aland, Ehrman, Wurthwein and Tov. Even then, as a young student, the thought occurred to me that someone needed to do this kind of work for our modern LDS scriptures. Obviously, I wasn’t the only one to have thoughts along these lines, as in recent years a great deal of text critical work has been done for our LDS scriptures. The gold standard is what Royal Skousen has done over the last two decades with the BoM. The JST now exists in a very large critical edition. The D&C isn’t there yet, but with the ongoing work of the JSPP it will get there. [Read more…]

Ethics of Criticism in the Church

Brigham Young offered this instruction in the spring of 1844:

If a man preaches anything in error, pray to God that no man may remember it any more. No Elder will correct another in public before unbelievers unless he has the sinking principle. I call all the Elders together to witness that I always use charity, for it covers a multitude of sins. Let us obey the proclamation of Joseph Smith concerning the Elders going forth into the vineyard- to build up the Temple- get their endowments

The “sinking principle” was explained by Brigham as follows:

the speech and conduct of Elders, one towards another — one Elder will speak evil of another and when you undertake to trample on another you will sink yourself. [such] a man has [the] sinking principle [1]

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Monday Mid-President’s Day Poll

In honor of President’s Day, click a button on our poll and explain yourself below!


Justify your claims with YouTube clips, quotes, and scandalous photographs! [Read more…]

Cemetourism: William B. Smith (1811–1893)

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William the Unloved was the last surviving brother of the Prophet Joseph Smith, hanging on nearly five decades more than the rest.  I always feel a little sorry for William, since nobody liked him and nobody remembers him at all fondly.

We went to visit William’s grave a couple months ago and he will mark the first entry in a feature I’m calling “Cemetourism.”  I inherited the cemetery gene from my mother and her mother.  My uncles say of my grandmother (with a groan!) that she can never pass by a cemetery without wanting to stop and hunt for ancestors.  I share those inklings.  As we travel around the country, we like to stop and look for graves, either of ancestors, Mormon history figures, or U.S. presidents and vice presidents, along with their defeated rival candidates for both offices.  (Yes, I’ve been to the graves of Alben Barkley, Hannibal Hamlin, and Wendell Willkie!) [Read more…]

James Adams. Part 3. Textual Landmarks. Conference Primer.

Part 1 is here, part 2, here.

As you watch General Conference this weekend, appreciate it for some of the textual certainties. And you never know what you may hear.
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James Adams. Part 2. Aspects of the Sermon.

For part 1, see here.

The late summer and early fall of 1843 was not a healthy time in Nauvoo. Philadelphia had yellow fever in the summer (and it emptied the town) and Nauvoo had malaria. If you could survive a year, the general weakness would usually subside and you had a good chance of staying alive. But the elderly and the very young had a more guarded prognosis. Often, malaria teamed up with pneumonia or cholera or some other bug to take out even the robust. In James Adams’ case, cholera got the blame for his August 11 demise:
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