Journal of Mormon history最新文献

{"title":"Book Notice","authors":"","doi":"10.5406/24736031.49.4.06","DOIUrl":"https://doi.org/10.5406/24736031.49.4.06","url":null,"abstract":"Other| October 01 2023 Book Notice Journal of Mormon History (2023) 49 (4): 156. https://doi.org/10.5406/24736031.49.4.06 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Facebook Twitter LinkedIn Email Tools Icon Tools Permissions Cite Icon Cite Search Site Citation Book Notice. Journal of Mormon History 1 October 2023; 49 (4): 156. doi: https://doi.org/10.5406/24736031.49.4.06 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectiveUniversity of Illinois PressJournal of Mormon History Search Advanced Search Andrew Bolton and Casey Paul Griffiths, eds. Restorations: Scholars in Dialogue from Community of Christ and The Church of Jesus Christ of Latter-day Saints. Provo, UT: Religious Studies Center, 2022. 231 pp. Index. Paperback: $18.99.In 2016 a group of scholars from Community of Christ and The Church of Jesus Christ of Latter-day Saints started meeting together to dialogue about the churches’ shared history and common and differing beliefs. Over the years since then, the original participants, along with select others, have continued to meet regularly. Based on the chapters in this book, the topics were endless. The group talked about the role of Jesus Christ; the purpose of scripture; the steps needed for salvation; the reasons for ordinances and sacraments; the role of prophets; the value of people; the historic stories including the apostasy, restoration, Joseph Smith's first vision, and continuing revelation; the meaning of Zion; and the... You do not currently have access to this content.","PeriodicalId":81676,"journal":{"name":"Journal of Mormon history","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135275311","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Eunice Ross Kinney: Follower of Two Mormon Prophets, Fierce Defender of Polygamy","authors":"Kyle R. Beshears","doi":"10.5406/24736031.49.4.03","DOIUrl":"https://doi.org/10.5406/24736031.49.4.03","url":null,"abstract":"It was in June 1838 when Elijah Able pulled her up from beneath the waters of baptism.1 Eunice Ross Franklin [Kinney] was the newest convert to the Church of Jesus Christ of Latter Day Saints. She could not have known then—but perhaps she suspected—the significance of her unique entry into the church. As one of the first black priesthood holders and a seventy, her baptizer was a pioneer in early Mormonism.2 Able was a Mormon missionary who faced the usual opposition from skeptics and opponents. Yet, as a man of mixed racial parentage, he was met with additional challenges that accompanied prejudice, such as vitriol and libel. His story spans Nauvoo, Illinois, to Salt Lake City, from dealings with Joseph Smith to John Taylor, and he is constantly beset by conspiracies to restrict his ability to serve the church he loved. A lifelong devotee to proselytism, Able died in Utah at age seventy-four after returning from a mission in Ohio.3 He has captured the attention and admiration of modern readers seeking to understand marginalized experiences in early Mormonism.Careful readers cannot help but notice a familiar pattern in one biography after another. Time and again, Eunice is called forward by scholars to testify about Able's pedigree and mission. The most preferred source, her testimony, provides biographers with ample details about her conversion to Mormonism through Able's preaching and offers crucial insight into his missionary work in northern New York during the late 1830s. The affectionate tone of her writing also communicates something about his character. Yet, as valued as she is to understanding Able's story, little is said about Eunice herself. Her testimony of Able eclipses the very life that he so profoundly changed.But Eunice Kinney is more than a footnote in someone else's biography. She is a woman with a rich story, a life of trials and perseverance amid persistent opposition and debilitating isolation. As an early convert to Mormonism, she never experienced life in Kirtland, Ohio, western Missouri, or Nauvoo, nor did she ever meet Joseph Smith. Yet, after converting to the church led by James J. Strang, she lived in Voree, Wisconsin Territory, and on Beaver Island, two gathering places for Strang's church. She also encountered many of its prominent leaders and became intimately involved with Strang himself. For the rest of her life, she remained fiercely loyal to her two prophets, Smith and Strang, and to the principle of polygamy, despite tremendous pressure to conform to the doctrine of the Reorganized Church of Jesus Christ of Latter Day Saints.Eunice Kinney has told an incredible story for a long time. Now, it is time to tell her story.Eunice Ross was born on May 18, 1813, in the western Massachusetts town of Washington, Berkshire County, near the border of New York.4 The area is perfect for farming; its rich dales are saturated with meandering brooks and streams that feed the Hudson and Connecticut Rivers. The Rosses worked the ","PeriodicalId":81676,"journal":{"name":"Journal of Mormon history","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135275308","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Sweeping the Nations: Mormonism, Colonialism, and Patron-Client Networks in the Indian Ocean World, 1851–1856","authors":"Shane Strate","doi":"10.5406/24736031.49.4.04","DOIUrl":"https://doi.org/10.5406/24736031.49.4.04","url":null,"abstract":"Levi Savage was discouraged. In 1852 he received an assignment from Brigham Young to travel with twelve other men to the Indian Ocean as missionaries of the Church of Jesus Christ of Latter-Day Saints. After arriving in Calcutta, he and his companion, Elam Luddington, began their follow-up journey to the Kingdom of Siam but made it only as far as Rangoon, Burma, before their trip was cut short by the Second Anglo-Burmese War. By August 1853, the two missionaries were frustrated at being unable to reach their assigned destination and found themselves at odds over proselyting strategy. Savage advocated taking the gospel to the Burmans and devoted himself to language study. Luddington, however, restricted his attention to the English-speaking residents of Rangoon, particularly the soldiers of the East India Company (EIC) garrison. After months of preaching, their Sunday meetings were still poorly attended. During one worship service, Luddington alienated the branch's only Native member by openly criticizing him for deviating from established cultural norms regarding Sunday sermons. Savage recorded in his journal that “the Native brother has never attended (Sabbath worship) since Luddington chastised him for writing and reading his speech.”1 The discord between the two men grew until eventually Savage departed Rangoon for Maulmein, where he worked among the Indigenous people.This brief anecdote provides an important example of the ambivalence with which LDS missionaries approached their work in the Indian Ocean, and the questions they confronted as they attempted to cross social, racial, and religious boundaries within an imperial space. Was their mission limited to the European diaspora in British India, or should they attempt to evangelize among the local communities? How could they bring nonwhites into the church while maintaining its established racial hierarchy? Would Native converts remain in Asia or follow the church's established policy of emigration? This article reevaluates the purposes and outcomes of the LDS Indian Ocean mission (1851–1856) by comparing it with the Protestant missions already operating on the subcontinent to reveal important differences in missionary strategy. The Mormon expedition was not a “mission” in the conventional, evangelical sense of the word. That is, its primary purpose was not to establish an overseas religious community that promoted the spiritual and temporal improvement of local peoples. For the most part, LDS missionaries like Luddington ignored local people and focused on the British diaspora in Asia. Mormonism was unsuccessful within the British cantonments because both its practice of plural marriage and emigration policy undermined British imperialism.Once LDS missionaries turned their gaze toward Native communities, their efforts to assist local acolytes in crossing socioreligious boundaries paled in comparison to the efforts of their Protestant counterparts. Bengalis, for example, viewed the baptism ","PeriodicalId":81676,"journal":{"name":"Journal of Mormon history","volume":"19 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135275312","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Altering Translated Scriptures: The Case of <i>Familiar Spirit</i> (as a Key Phrase of the Restoration and as an Inapt Product of Jacobean Demonology)","authors":"Wilfried Decoo","doi":"10.5406/24736031.49.4.02","DOIUrl":"https://doi.org/10.5406/24736031.49.4.02","url":null,"abstract":"In 1980 church leaders issued a policy on translation of Latter-day scriptures to other languages: translators should follow the words, phrases, and sentence structures, as well as the idiomatic expressions and literary style of the original authors as literally as possible, even if some expressions are awkward or ambiguous.1 The policy came in the wake of the church's endeavor to produce its own edition of the King James Bible, soon followed by the edition of the four Standard Works as one book.2 Cross-references, a Bible dictionary, and a topical index aimed at creating doctrinal cohesion and coordinated scripture study. To guarantee the same for other languages, close literalness in translation seemed the obvious path. In 1980 an example had just been set by the complete retranslation of the Book of Mormon in German. It was the work of Immo Luschin, then president of the Swiss Temple, who strongly defended the principle of close literalness.3 Moreover, the discovery of ancient style figures in the Book of Mormon was seen as proof of its authenticity, hence, the conviction that the same features had to be maximally preserved in translations. In 1984 it was decided to revise the extant editions of the three Mormon Standard Works in all European languages, so they would be in line with the 1980 policy. To execute this massive project, still ongoing, the Church Translation Department provides personnel, training, travel, and tools. An English lexicon was developed to define all words used in the scriptures and a translation guide for each verse, clarifying what should be taken into account in translation.Against this background, this article studies the noun phrase a familiar spirit in the sentence “their speech shall be low out of the dust, and their voice shall be as one that hath a familiar spirit” in 2 Nephi 26:16, an echo from Isaiah 29:4 as worded in the King James Bible (KJV). The sentence is a key element in Restoration rhetoric, interpreted as predicting the emergence of the Book of Mormon. However, for its meaning in English and for its translation to other languages, familiar spirit presents an interesting linguo-historical case, both by its Hebrew source in Isaiah and its unique Jacobean formulation in English.The first section of this article situates the phrase in its context and summarizes how it has been regarded within Mormon circles over the years, from a literal to a necromantic understanding. The second section illustrates the translation challenge to other languages: I list the original translations in the eight European languages in which the Book of Mormon was published in the nineteenth century, each followed by its changes in revised editions during the twentieth century, up to the latest change to necromancy required by the Translation Department. In the third section I discuss how the Masoretic and the Septuagint texts do not sustain a necromantic interpretation of familiar spirit in Isaiah 29:4—a viewpoint that also non","PeriodicalId":81676,"journal":{"name":"Journal of Mormon history","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135275307","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Mormon Envoy: The Diplomatic Legacy of Dr. John Milton Bernhisel","authors":"Thomas G. Alexander","doi":"10.5406/24736031.49.4.05","DOIUrl":"https://doi.org/10.5406/24736031.49.4.05","url":null,"abstract":"Born in 1799, a descendant of German immigrants, John M. Bernhisel grew up in rural Pennsylvania. He adopted upper class manners and dress while studying medicine at the University of Pennsylvania. After taking a break in his education to travel and practice medicine throughout the Midwest and South, he returned to Philadelphia to complete his studies. Throughout his travels he learned about the United States’ effort to build a continental empire. A major hindrance in accomplishing that aim lay in government weakness that permitted “settler societies” to control local government and culture. Worthen is among historians who view the expansion of the United States as driven by settler colonialism, a view I believe is accurate.As a young adult, Bernhisel's life and the lives of those around him changed significantly. In 1843, after converting to The Church of Jesus Christ of Latter-day Saints, Bernhisel moved to Nauvoo, Illinois, where he befriended and resided with the Prophet Joseph Smith. Since the Saints followed Smith, they conflicted with the local settler society by maintaining a theocratic community. Bernhisel became concerned as the differences led to violence. These conflicts resulted in the murders of Joseph and Hyrum Smith and the wounding of John Taylor in Carthage Jail.After responding to adverse conditions in Illinois, Bernhisel became a significant representative for the Latter-day Saint community. With the connivance of Governor Thomas Ford, the local settlers drove the Saints out of Illinois. Bernhisel worked for a time to try to sell property in Nauvoo, then moved to Utah. From 1848 through his terms as territorial delegate (1851–1863), Bernhisel represented the interests of Utahns in Washington. In Worthen's view, countering Brigham Young's aggressive rhetoric constituted Bernhisel's principal difficulty. That the Deseret News distributed Young's talks nationally exacerbated Bernhisel's task.Worthen's criticism of Young appears throughout the text, not the least of these in his actions following Joseph Smith's murder. Worthen leads readers to believe that Young pulled a fast one by offering to lead the church after Joseph's murder, and that the decision originated with him. He argues: “During the hastily called conference, Young preempted the conflicting claims of those vying to succeed Joseph Smith with a call for an interim government” (43).What happened is quite different, since Young acted in concert with the apostles and Nauvoo's Mormon leaders and community. When Smith died, most of the Quorum of the Twelve Apostles were campaigning in the East for his candidacy for president. They learned of his death weeks afterward. Most of them traveled together to Nauvoo. En route, Heber C. Kimball dreamed that the Twelve had the authority to lead the church, and the other apostles agreed. After the Twelve arrived in Nauvoo, they met together on August 7. That afternoon the Twelve met in the Seventy's Hall with Sidney Rigdon, Smith's c","PeriodicalId":81676,"journal":{"name":"Journal of Mormon history","volume":"27 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135275310","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"A Brief History of the Mormon Smile","authors":"Kathryn Lofton","doi":"10.5406/24736031.49.3.02","DOIUrl":"https://doi.org/10.5406/24736031.49.3.02","url":null,"abstract":"","PeriodicalId":81676,"journal":{"name":"Journal of Mormon history","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42460581","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Fact, Fiction, and Polygamy: A Tale of Utah War Intrigue, 1857–1858; A. G. Browne's The Ward of the Three Guardians","authors":"M. Austin","doi":"10.5406/24736031.49.3.07","DOIUrl":"https://doi.org/10.5406/24736031.49.3.07","url":null,"abstract":"","PeriodicalId":81676,"journal":{"name":"Journal of Mormon history","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45860264","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"A Vision Splendid: The Discourses of David O. McKay","authors":"Richard N. Armstrong","doi":"10.5406/24736031.49.3.06","DOIUrl":"https://doi.org/10.5406/24736031.49.3.06","url":null,"abstract":"","PeriodicalId":81676,"journal":{"name":"Journal of Mormon history","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42817158","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"In Sacred Loneliness: The Documents","authors":"B. C. Hales","doi":"10.5406/24736031.49.3.05","DOIUrl":"https://doi.org/10.5406/24736031.49.3.05","url":null,"abstract":"","PeriodicalId":81676,"journal":{"name":"Journal of Mormon history","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42654976","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Marianne Meets the Mormons: Representations of Mormonism in Nineteenth-Century France","authors":"E. Freeman","doi":"10.5406/24736031.49.3.08","DOIUrl":"https://doi.org/10.5406/24736031.49.3.08","url":null,"abstract":"","PeriodicalId":81676,"journal":{"name":"Journal of Mormon history","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43566513","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}