Temple rituals form an important part of Latter-day Saints’ covenant relationship with God. A recently-released book by Jennifer C. Lane entitled Let’s Talk About Temples and Ritual delves into the importance of temple rituals. Lane has shared some of the insights she gained that are captured in that book in an interview with the Latter-day Saint history blog From the Desk. What follows here is a co-post to that interview (with some related information from a second interview included as well).
Elder Parley P. Pratt’s mission to Chile highlighted a few things that needed to happen in order to successfully establish missions in Spanish-speaking countries.
Wilford Woodruff was hugely important in the development of temple work as we understand it today. In a recent interview at the Latter-day Saint blog From the Desk, Jennifer Mackley (the executive director and CEO of the Wilford Woodruff Papers Foundation) discussed some of the influence that Presisent Woodruff had on temple work. The interview covers a lot of ground, so this co-post is going to zoom in on one specific aspect–Priesthood Adoption Sealings.
The first attempt to proselyte to Spanish-speaking peoples was not directed at Mexico, but was aimed at Chile instead.
It’s time to return to the Mexican Mission Hymns project, with a slight change. Instead of running hymn translations and the brief history discussions together, they will be separate posts moving forward. To do this properly, the previous history segments are going to be rerun as their own posts, starting with this one.
The Bible is “the bedrock of all Christianity” and women play some very key roles in the stories that it shares. Camille Fronk Olson has worked to highlight these female Bible characters as a member of The Church of Jesus Christ of Latter-day Saints. In a recent interview at the Latter-day Saint history blog From the Desk, Olson discussed some of what she has learned about the women of the New Testament through her studies and work in writing Women of the New Testament. What follows here is a co-post to the full interview (a shorter post with excerpts and some discussion).
At one point in his ministry, “an expert in the law stood up to test Jesus.” He wanted to see what Jesus would answer, asking him: “Teacher … what must I do to inherit eternal life?” To this, Jesus responded with a question of his own: “What is written in the law? What do you read there?” As an expert in the Law of Moses, the lawyer quoted from Deuteronomy 6:5 and Leviticus 19:18, saying: “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind and your neighbor as yourself.” To this, Jesus responded: “You have given the right answer; do this, and you will live.” The lawyer wasn’t fully satisfied with the answer, however, and “wanting to vindicate himself, he asked Jesus, ‘And who is my neighbor?’” Rather than responding with a question, this time Jesus responded with a parable: “A man was going down from Jerusalem to Jericho and fell into the hands of robbers, who stripped him, beat him, and took off, leaving him half dead. Now by chance a priest was going down that road, and when he saw him he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan while traveling came upon him, and when he saw him he was moved with…
The story goes that J. Golden Kimball was once preaching to a crowd in the South and became concerned when he noticed that only men were present. As he opened his mouth to talk, however, All at once something came over me and I opened my mouth and said, . . . ‘Gentlemen, you have not come here to listen to the Gospel of Jesus Christ. . . . You have come to find out about the Mountain Meadows Massacre and polygamy, and God being my helper I will tell you the truth.’ And I did. I talked to them for one hour. When the meeting was out you could hear a pin drop. The Mountain Meadows Massacre is a topic that tends to have that effect, and a long-anticipated book on the topic is about to come out. Vengeance Is Mine: The Mountain Meadows Massacre and Its Aftermath by Richard E. Turley Jr. and Barbara Jones Brown is an exceptional and highly-recommended book that delves deep into the aftermath of the infamous Mountain Meadows Massacre. The authors have done a remarkable job in presenting a comprehensive and detailed account of the massacre and its cover-up. The book is a follow-up to the 2008 publication Massacre at Mountain Meadows and takes readers on a journey through the aftermath of the gruesome massacre. It examines the attempts of the local southern Utah leaders to conceal their crime by suppressing witnesses and disseminating lies. Government…
One of the most significant books in Mormon studies being published this year is Rick Turley and Barbara Jones Brown’s Vengeance Is Mine: The Mountain Meadows Massacre and Its Aftermath. It’s been years coming, but is worth the wait. I’ll probably publish my own review next week, but wanted to highlight that Turley and Brown recently shared some about the book and the Mountain Meadows Massacre in an interview at the Latter-day Saint history blog From the Desk. What follows here is a co-post to that interview (a shorter post with excerpts and some discussion).
One of the interesting aspects of how members of The Church of Jesus Christ of Latter-day Saints approaches the sacrament of the Lord’s Supper is that it is seen as a renewal of covenants. What may not be as widely known is that the idea of renewing covenants may have originally emerged in the Church in connection with the practice of rebaptism. In a recent interview at the Latter-day Saint history and theology blog From the Desk, historians Jonathan Stapley and David Grua discussed Latter Day Saint rebaptism. What follows here is a co-post to the interview (a shorter post with excerpts and some discussion).
Voice of the Saints in Mongolia by Po Nien (Felipe) Chou and Petra Chou is an informative account of the establishment and growth of The Church of Jesus Christ of Latter-day Saints in Mongolia. As the first comprehensive history of the Church in Mongolia, the book breaks historical ground and provides valuable insights into the challenges and blessings of bringing the gospel to a rugged, harsh climate and a people with deeply rooted (non-Christian) beliefs and traditions.
The race-based priesthood and temple ban that the Church of Jesus Christ of Latter-day Saints had in place from the 1850s until 1978 is a heavy, but important subject to study. I’ve shared a review about W. Paul Reeve’s recently-released Let’s Talk About Race and Priesthood where I stated that it was one of “the best and most important entries in a fantastic series”, and I stand by that statement. Recently, W. Paul Reeve shared some of the insights he has gained from his research on the topic of race and the priesthood in an interview at the Latter-day Saint history blog From the Desk. What follows here is a co-post to that interview (a shorter post with excerpts and some discussion). W. Paul Reeve describes the history of the race-based priesthood and temple ban as a three-stage arc. In the interview he stated that: The book is divided into three phases which lay out the chronological history of the racial priesthood and temple restrictions as I have come to understand them: Phase 1. In phase one there were no restrictions. Priesthood and temples were open to people of all races and ethnicities. In fact the First Presidency published an article in the Nauvoo newspaper in 1840 announcing their intent to welcome “persons of all languages, and of every tongue, and of every color” into the temple that they would start to build the following spring. Phase 2. Sadly, that open…
In Saints, volume 2, one of the key players was Susa Young Gates. A prominent daughter of Brigham Young who went on to do a lot of notable activities herself, Susa is a relatively well-known figure in Latter-day Saint history. One aspect of her story that received attention in Saints was Susa Young Gates’ divorce with Alma Dunford. The was an important part of both of their life stories, and an aspect that was the focus of a recent interview at the Latter-day Saint history blog From the Desk with Lisa Olsen Tait. What follows here is a co-post to the interview (a shorter post with excerpts and some discussion). One of the great difficulties in talking about any divorce is that they affect many parties and involve many different factors. To make matters more difficult in this case, as Lisa Olsen Tait observed, “we have to remember that in those days, divorce was an adversarial process—one party had to file a complaint against the other party establishing grounds for divorce. There was no such thing as ‘no-fault’ divorce.” It can also be difficult to write about situations that lead to divorces when domestic abuse is involved, as was the case for Susa and Alma. People are complicated and have many aspects in their lives to consider, but abuse is also abhorrent and should not be excused. With all of that in mind, Tait wrote that she recently published a study of the…
Belle Harris‘s experience in prison is an interesting story from late nineteenth-century Latter-day Saint history. Part of why it’s fascinating is that she kept a record of her time while she was in prison. Recently, Church historian Ken Adkins talked about the Belle Harris prison journal at the Latter-day Saint history blog From the Desk, partly due to the recent online publication of the journal by the Church Historian’s Press. What follows here is a co-post to the interview (a shorter post with excerpts and some discussion). Who exactly was Belle Harris? Ken Adkins explained that: Belle Harris was raised in rural southern Utah. She wasn’t wealthy and didn’t come from a particularly prominent family. But she had ambition, loved to read, and was taught by her family to speak her mind. I tend to think generationally—for better or worse—and I think it is important to note that she is the same generation as Heber J. Grant. They are the first generation of saints to be born in the Utah territory, and they are the last to practice polygamy in the states. Her parents are Joseph F. Smith’s generation, they were born and raised in the faith, but came across the plains as children. So, we are talking about a third-generation Latter-day saint. He added that, at the time: The Edmunds Act was passed in March 1882, and the federal district courts were eager to test it out. Famously, Rudger…
At the start of each year, there is a whole collection of publications that enter the public domain. This year is a relatively big year for people interested in Latter-day Saint song books, since the 1927 Latter-day Saint Hymns, along with a few other song books (the 1927 edition of the Primary Song Book and some anthem collections) are now public domain.
A repeating theme in Second Temple Judaism is the expectation for a political messiah that would rule Judea. While Christians are aware of this primarily through the expectations that Jesus of Nazareth encountered during his ministry, there are many other people who tried to fulfill that role. Herod the Great may have been one of these people who claimed messiahship. In a recent interview at the Latter-day Saint history blog From the Desk, Jodi Magness discussed Herod the Great. What follows here is a co-post to the full interview (a shorter post with excerpts and some discussion). First, it is important to note who Herod the Great was. As Jodi Magness explained: King Herod ruled Judea as client king on behalf of Rome from 40 BCE until his death in 4 BCE. He was the son of an Idumaean Jew named Antipater and a Nabataean woman named Cypros. … For most people, Herod is probably most known for the massacre of the innocents described in Matthew 2:16, according to which he ordered all boys under the age of two in and around Bethlehem put to death after being informed that the Messiah had just been born. … Among archaeologists who work in Israel, Herod is known as the greatest builder in the country’s history. So, Herod the Great has a few things for which he is known, even today. And his descendants are also found throughout the New Testament time—such…
President Spencer W. Kimball is well-known for encouraging members of the Church of Jesus Christ of Latter-day Saints to keep journals. He set an example of doing this, and produced a large journal that was recently made available through the Church History Library digital collections. Recently, Latter-day Saint archivists Jeffrey Anderson and Brandon Metcalf discuss the journals of President Spencer W. Kimball in an interview at the Church history blog From the Desk. What follows here is a copost to that interview (a shorter post with excerpts and some discussion). Wilford Woodruff is probably the other president of the Church who is best known for his prolific journal keeping, and his records provide the major backbone for Church history in the mid-to-late 1800s. It’s possible that Spencer W. Kimball’s could come to serve a similar function for Church history in the mid-1900s. As the interviewees explained, President Kimball’s journals are notable because: First, as a member of the Quorum of the Twelve Apostles and as President of the Church, he witnessed and captured key information about the development of the Church as it was happening. Second, he kept a journal. Not everyone does. During his time as a member of the Twelve, he wrote nearly every day. Third, his entries are lengthy, rich, and insightful. His writing style is delightful, and at times, those of us familiar with his conference talks can hear that same unique personal style in his…
After the death of Jesus Christ, early Christians spent centuries grappling with understanding who he was. The early creeds developed largely as an effort to reach an official consensus on understanding Jesus’s divine and human natures. While The Church of Jesus Christ of Latter-day Saints is a restoration of the primitive church, early Christianity and the debates they had are still part of our heritage and history. At a recent interview at the Latter-day Saint history and theology blog, From the Desk, Jason Combs discussed some of these early debates and the resulting Nicene and Chalcedonian creeds. What follows here is a co-post to the full interview (a shorter post with some excerpts and discussion).
Let’s Talk About Race and Priesthood by W. Paul Reeve is a thought-provoking and insightful book that explores some key aspects of the intersection of race and religion in the history of The Church of Jesus Christ of Latter-day Saints. To me, this volume is up there with Brittany Chapman Nash’s Let’s Talk About Polygamy as both the best and most important entries in a fantastic series. Reeve, a professor of history at the University of Utah, draws on his extensive research to provide a nuanced and detailed account of the Church’s racial policies and practices from its founding in the early 19th century to the present day.
Mary Magdalene is a well-known figure in the New Testament whose life has been the subject of speculation and storytelling for much of Christian History. One of the more recent instances of this is The Chosen. In a recent interview at the Latter-day Saint history blog, From the Desk, Bruce Chilton discussed Mary Magdalene, offering insight into who she was, who she isn’t, and how she has been portrayed over time. What follows here is a co-post to the full interview (a shorter post with excerpts and some discussion).
Doctrine and Covenants, Section 131 has had a huge impact on how we understand the afterlife. There is, however, some debate about a few key aspects of the text mean that also have implications for our fate in the afterlife, especially when it comes to marital status. Given the debates, it is probably best to observe a degree of humility about our knowledge of how the afterlife works.
The other day, I came across an interesting talk from Glen L. Rudd about Moroni and his postmortal adventures. While interesting, however, it is unfortunately inaccurate on a few points. In particular, listing Zerah Pulsipher as someone who saw the Angel Moroni is inaccurate to the statements that Pulsipher recorded about his conversion.
Emmeline B. Wells is a powerful figure in Latter-day Saint history. In a recent interview at the Latter-day Saint history blog From the Desk, Carol Cornwall Madsen discussed some of why that is so. What follows here is a copost to the interview (a shorter post with some excerpts and discussion). To set the stage, though, let’s look at an earlier interview about the Emmeline B. Wells diaries where Cherry Silver described who Emmeline B. Wells was: Emmeline B. Wells was the most renowned Latter-day Saint woman of her generation. She was celebrated as an editor, public speaker, community activist, and defender of her faith. Born in Massachusetts in 1828, she emigrated first to Nauvoo and then from Winter Quarters to Utah in 1848. She edited the Woman’s Exponent from 1877 to 1914, was involved in local politics, and served on the boards of national women’s organizations. She led the Relief Society as its fifth general president between 1910 and 1921 and died in Salt Lake City in April 1921. Emmeline was married three times and had six children. A son with James Harris died in infancy in Nauvoo. Two daughters with Newel K. Whitney were born in Salt Lake City and became civic leaders. Of her three daughters with Daniel H. Wells, two died of illness as young adults. The third, Annie Wells Cannon, had twelve children and became a state legislator, stake Relief Society president, and member of…
Choosing music for sacrament meetings is an interesting responsibility sometimes. One of a few different challenges is that there are only 27 hymns specifically selected as sacrament meeting hymns, so there is a lot of potential for repetition.
Thomas Wayment’s The New Testament: A Translation for Latter-day Saints, Revised Edition is an exceptional resource for anyone, and particularly a Latter-day Saint, interested in studying the New Testament from a fresh and modern perspective through its clear and readable translation, insightful commentary, and expanded introductory material. One of the standout features of this book is its readability. The translation is clear, easy to understand, and faithful to the original text. The text flows well and is not bogged down by archaic language or convoluted syntax, making it more accessible than, say, a 400-year old translation. In many ways, I also found it more accessible than the New Revised Standard Version (NRSV) (my usual go-to translation). Additionally, the commentary in the footnotes is insightful and enriching. Wayment provides helpful background information on cultural and historical contexts, as well as offering his own interpretations of certain passages. The footnotes are well-researched and thought-provoking, providing a deeper understanding of the text without being overly wordy or academic. The revised edition differs from the original in several ways. First, the revised edition includes upwards of two hundred updates and corrections to both the translation and the footnotes, taking into account recent scholarship to improve the accuracy of the translation. Second, the revised edition features expanded introductory material that includes discussions of the Joseph Smith Translation and on reading scripture, which were both interesting and helpful. Finally, the appendices detailing the instances in which…
I remember a somewhat funny story about the anti-polygamy raid in Utah that I was told once. In the story, a marshall responds to an anonymous tip that a man is a polygamist and goes to his home. When the marshall knocks on the door, no one answers, but he catches a child in the yard and demands that he take him to the polygamist that lives there. The boy says, “okay, he’s just hiding in the barn over there!” When the boy and the marshall arrive at the barn, the boy points at a rooster inside and said, “there’s your polygamist! Go get him!” before running off.
One of the fun things about reading journals and other handwritten documents from the past is that there are sometimes nuances that are missed when reading a cleaned-up typescript of the same document. I’ve been reminded of this a couple times recently as part of my work on revamping a site about Zerah Pulsipher. Perhaps the one that brought the biggest smile to my face had to do with the journals of Wilford Woodruff. One unique aspect of Woodruff’s journals is the inclusion of sketches that he drew to help illustrate his experiences and observations. These sketches provide a visual component to his written accounts and offer a deeper understanding of the people, places, and events that he documented. I knew that Laurel Thatcher Ulrich wrote about these sketches in A House Full of Females, noting that “as a substitute for words, he added new doodles and boarders to his pages”, but was only able to see what was available in her book.[1] With the online sharing of images of his journal through the Wilford Woodruff Papers project, however, it is easier than ever before to see those sketches scattered throughout the journals. Here are a few of the images I came across while exploring the journals of Wilford Woodruff: This image was a figure Woodruff sketched while talking about doing baptisms for the dead on March 27, 1842. As Ulrich explained about this figure: “To mark a day…
An interesting point made by the late Eastern Orthodox bishop Kallistos Ware is that the books that were selected to be contained in the Bible are a tradition that developed within and passed on by the Proto-Orthodox Church. The process by which that tradition solidified into official canon was a gradual (and messy) one. In a recent interview at the Latter-day Saint history blog From the Desk, biblical scholar and BYU professor Thomas Wayment discussed that process of canonization of the New Testament (in connection with a chapter in Ancient Christians: An Introduction for Latter-day Saints). What follows here is a co-post to the full interview (a shorter post with excerpts and some discussion). Now, a big part of the discussion revolves around the fact that it took several centuries to formally establish the Christian canon. As he states in the interview: One of the key points of conversation about the canon is the idea that it took several centuries for the church to firmly establish its own textual canon. The process was messy in many ways, and as one might expect, problematic statements were made about specific scriptural texts. It seems to me that much of the interest in this topic is to destabilize the notion of a binding scriptural canon because the process itself was not direct. Another problem in the conversation is that the duration of the conversation seems to give the impression that Christians were widely…
I was doing some reading recently and came across a surprising moment where early Latter-day Saint John D. Lee casually included a reference to Heavenly Mother. On September 27, 1857, Lee visited a ward in Provo and was invited to speak. He did so, and at the conclusion of his remarks, he said that: “He was trying to live near unto the Lord”, and encouraged the congregation “that we all might have an interest in the Kingdom that we might be permitted too return too our father & mother in peace.” (Provo Utah Central Stake general minutes, 1849-1977; Volume 10, 1855-1860; Church History Library, https://catalog.churchofjesuschrist.org/assets/da814a81-fed5-4040-a87a-2cfc46a96f52/0/960?lang=eng [accessed: February 9, 2023].) It was striking to me how casual and normal it seemed for him to include returning to both Heavenly Father and Heavenly Mother in his remarks, given the reluctance to openly talk about Her in Latter-day Saint congregations today. (Of course, being John D. Lee, the circumstances and individual delivering the message are less than ideal – Lee had just been one of the main instigators of the Mountain Meadows Massacre about two weeks beforehand and was on his way to Salt Lake City to pawn off blame for the whole ordeal on Paiutes while reporting to President Brigham Young. This makes his statement that he was trying to live close to the Lord ring hollow.) That context notwithstanding, I appreciate the encouragement he gave to “have an interest in the…
