At the last general conference, I was impressed by something briefly mentioned by Quentin L. Cook. He talked about a seventh-generation member from Tahiti, with her ancestors joining the Church in 1845 (2 years before the Latter-day Saints in the U.S. migrated to Utah/Deseret or Brigham Young organized the First Presidency). It was a brief (but important) reminder that the history of the Church is larger than the United States and the United Kingdom, even in the earliest days of the Church. While Micronesia and Guam do not have as long of a history with the Church as Tahiti or Hawai’i, they still are home to notable populations of Latter-day Saints and a rich history. In a recent interview at the Latter-day Saint history blog From the Desk, R. Devan Jensen discussed the history of the Church in Micronesia and Guam (in connection with the book Battlefields to Temple Grounds: Latter-day Saints in Guam and Micronesia).
Today marks the 200th anniversary of the day Joseph Smith said that he saw the golden plates, with last night being the anniversary of the evening that he recalled the Angel Moroni appearing to him. Yet, from time to time, there have been questions raised about whether Joseph Smith consistently said that it was Moroni who appeared to him. A couple of those questions have been addressed in posts from the Latter-day Saint history blog From the Desk about the Angel Moroni and the Salamander Letter. What follows here is a co-post, focusing on the question of who Joseph Smith claimed to have been visited by.
Joseph Smith claimed that the Book of Abraham was a translation of some of the papyri he purchased along with some mummies in Kirtland. It is difficult to ascertain the full nature of those papyri since a lot of them burned. But we can learn some about the history of those papyri from the fragments which remain. In a recent interview at the Latter-day Saint history blog, Kerry Muhlestein discussed some of what we know about the ancient owner of the Book of Abraham papyri. What follows here is a co-post to the full interview.
The Community of Christ and The Church of Jesus Christ of Latter-day Saints are sibling churches, both descending from the early Latter Day Saint movement. Since each group went their own way after the death of Joseph Smith in the 1840s, however, they have spent the last 170+ years growing and developing in different ways. In a recent interview over at the Latter-day Saint blog From the Desk, Kat Goheen (member of the Community of Christ) and Joshua Sears (Latter-day Saint) discussed how the two groups have developed differently in their approach to scriptures. What follows here is a co-post to the full interview (a shorter post with excerpts and some discussion). First off, what are the differences in canonized scriptures in each community? Both groups accept the Hebrew Bible, New Testament, Book of Mormon, and Doctrine and Covenants in their canon. (The Pearl of Great Price was a later addition to the Latter-day Saint canon, so was never a thing in the Reorganization.) The Doctrine and Covenants is different. As Joshua Sears summarized about the differences between the Doctrine and Covenants: “The obvious difference is that we each include new revelations that the other church does not accept.” At the time that the two groups split, the Doctrine and Covenants consisted of most of the sections up through Section 107 in the Latter-day Saint version, along with Section 133 and 134. Most of the sections after 107 were added to…
A couple years ago, The Church of Jesus Christ of Latter-day Saints included a list of the covenants made during the endowment session in their general handbook. It was a surprise, to be sure, but a welcome one. Yet, I missed a part of the significance of the text presented until reading a recent interview with Samuel R. Weber over at the Latter-day Saint history blog From the Desk—not only are the specific covenants included, but definitions were as well. In particular, the Law of the Gospel, had an official definition pinned down for the first time in recent history, which is the subject of the interview.
Jesus the Messiah was the son of a righteous and godly woman named Mary, through whom he had many ancestors discussed in the Hebrew Bible. Among those were several remarkable women. In a recent interview at the Latter-day Saint history blog, Camille Fronk Olson discussed some of the women in the genealogy of Jesus. What follows here is a co-post to the full interview.
I know I’ve talked a bit about Joseph F. Smith (JFS) lately, but the Latter-day Saint history blog From the Desk recently shared another interview about him. This time around, Dennis Horne spoke about Joseph F. Smith’s succession to the presidency of the Church, but it also covers other info about this pivotal president of the Church. What follows here is a co-post to the full interview (a shorter post with quotes and some commentary by myself).
The Joseph Smith Papers recently released a final podcast series, the Road to Carthage podcast, focusing on the final days and immediate aftermath of Joseph Smith’s life. It was an explosive time, filled with tension both within and outside of the Church of Jesus Christ of Latter Day Saints. In a recent interview at the Latter-day Saint history blog From the Desk, podcast host Spencer W. McBride talked about the events that led to Joseph Smith’s death in 1844. What follows here is a co-post to the full interview (a shorter post with excerpts and some discussion). An important piece of the picture when it comes to events leading to Joseph Smith’s death is the way that information was shared at the time and place and the impact that had on public opinion. As McBride explains, the mechanism mostly focused on a network of local newspapers: There was no national newspaper that reached readers throughout the country. Instead, local newspaper editors borrowed liberally from each other, reprinting articles wholesale. This meant that really interesting news and opinions in one part of the country could eventually receive national coverage through this exchange network of newspapers. So, there was great potential in operating a newspaper, even far away from the country’s centers of population and power. Two newspapers in particular played a key role in the story: The Warsaw Signal was the premier venue for anti-Mormon editorials in Illinois. That paper stirred…
Joseph F. Smith “(remember the F)” is one of the most important and influential presidents of The Church of Jesus Christ of Latter-day Saints, even though he isn’t frequently discussed in church settings. It was during his administration that the Church really started to take on its current form – rejection of polygamy, modern monetary auditing systems, the first attempts at correlation, temples outside of the United States, our understanding of priesthood as an entity unto itself, the vision that is now D&C section 138 was received, and the purchasing and development of historical sites all were developments overseen by Joseph F. Smith. As a person, Joseph was also extremely complex, making him a fascinating subject to study, as Steven Taysom’s recently-released biography Like a Fiery Meteor: The Life of Joseph F. Smith demonstrates. In a recent interview with the Latter-day Saint history blog, Steven Taysom discussed a bit about the life of Joseph F. Smith. What follows here is a co-post to the full interview.
A central question about the Book of Mormon that has been asked over and over again is whether it is an ancient document or a modern one. Despite being asked and answered by so many people, that question is still being argued and fought over and probably will be indefinitely. But what other questions are being asked about the Book of Mormon? In a recent interview at the Latter-day Saint blog From the Desk, Joe Spencer and Nick Frederick talked about some of those questions in a discussion about the field of Book of Mormon studies. What follows here is a copost to the full interview (a shorter post with excerpts and some discussion.
There is an apocryphal story about John Taylor that was shared by Leonard Arrington: Shortly after the death of the Prophet Joseph Smith in June 1844, a prominent eastern visitor to Nauvoo[, Illinois] was being ‘shown around’ by Apostle Taylor. He remarked to Brother Taylor that he sincerely regretted the murder of the head of the Mormon Church. Brother Taylor got a twinkle in his eye at this reference to the ‘head of the Church’ and replied, ‘Yes, and isn’t it wonderful that on the on the third day he arose from the tomb and came back to administer to the Saints’ (Leonard Arrington Journal, 14 May 1973). It’s a fun play on expectations, but also goes to the point that Jesus Christ, rather than Joseph Smith, is at the heart of the Latter-day Saints’ religion. In a recent interview with historian Keith Erekson at the Latter-day Saint blog From the Desk, he pointed out ways in which Joseph Smith taught about Jesus Christ and about God. What follows here is a co-post to the full interview.
I posted about Book of Abraham translation a couple weeks ago as part of a co-post on an interview with Stephen O. Smoot. This time, we’re looking at a different interview with Michael Hubbard MacKay, who had a different perspective about Joseph Smith’s translation projects. The interview on Book of Mormon translation is over at the Latter-day Saint history blog From the Desk, so what follows here is a co-post to the full interview (a shorter post with excerpts and some discussion).
One of the more pivotal events in the development of both Christianity and modern Judaism was the First Jewish Revolt, which started in 66 CE and culminated in the destruction of the Temple in Jerusalem in 70 CE. In a recent interview at the Latter-day Saint history blog From the Desk, Jared W. Ludlow discussed this event in connection with his chapter in New Testament History, Culture, and Society: A Background to the Texts of the New Testament. What follows here is a co-post to the full interview (a shorter post with excerpts and some discussion). To start, Ludlow discussed what the First Jewish Revolt was: The First Jewish Revolt beginning in AD 66 was an attempt by the Jews in the Roman province of Judea to gain independence from Rome. Rome had dominated the region since 63 BC, mostly under vassal kings like Herod, but also directly with procurators and prefects. The revolt culminated in a siege on Jerusalem and the subsequent destruction of the Jerusalem Temple in AD 70. Some of the rebels held out, particularly at Masada until AD 73. . . . There were various factors that caused the Jewish Revolt. There was long-simmering animosity among the populace against the local vassal kings and elites who worked closely with Rome. This animosity fed the rise of Zealots who wanted to purge the land from foreign, corrupt influence and return greater control of religious traditions to their understanding of…
When Joseph Smith used the word “translate”, it meant something different than what we usually think of as translating. The Book of Abraham is a very intriguing example of the process that, while it still has a lot of unknowns, does provide some insight into the process. In a recent interview at the Latter-day Saint blog From the Desk, Stephen O. Smoot discussed the Book of Abraham translation. What follows here is a co-post (a shorter post with some excerpts and discussion).
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).
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 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).
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).
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…