Several years ago, I had a conversation with co-worker from outside of Utah about various Mormon churches that existed in Utah. He had been doing some research and we were discussing fundamentalist Latter-day Saint groups (ones like the FLDS or the Apostolic United Brethren that promote polygamy and other doctrines from the early Utah era) when he made the remark that those groups had stayed more true to early Mormonism. I paused for a moment, then explained that it depended on how you looked at it. They had stayed true to specific beliefs and practices from the Church from that time, while we had stayed true to others—with accepting revelations from the prophets who lead the Church (such as the one that led to the end of plural marriage) being one of the key points that our religion valued over staying the same in belief and practice. In a way, it could be said that there is a paradox at the heart of our religion that causes the tension displayed in that conversation—the belief in a restoration that has recreated the primitive Church of Christ, and the belief in ongoing revelation that leads to changes from time to time. On the one hand, we have the concept of a restoration, which leads to conservatism in how we view our religion. The term restoration, at its heart, means a return to a former condition—a recovery, a re-establishment, or a renewal of…
Author: Chad Nielsen
The three great intellectual passions of Chad Nielsen are science, history/religious studies, and music. He has pursued a career in biotechnology, but maintains an active interest in both of his other passions on the side. Chad is a four-time winning contestant in the Arrington Writing Award competition held at Utah State University for his essays on Mormon history and has presented at the Logan Institute of Religion scholar’s forum and the annual meeting of the Society of Mormon Philosophy and Theology. He is a faithful Latter-day Saint who has served in a variety of music, teaching, and clerical callings at his church as well as in the music ministry of a Presbyterian church. Currently he is serving as a music missionary as a member of the Bells on Temple Square.
“All things shall be done by common consent”
Within the corpus of J. Golden Kimball folklore, there is a story of Elder Kimball getting bored during a long process of sustaining officers at a stake conference somewhere south of Provo, Utah. Noticing that most of the congregation was nodding off or had fallen asleep while mechanically raising their hands for every name read, he continued in his usual voice, stating: “It is proposed that Mount Nebo be moved into Utah Lake, all in favor manifest by the usual sign.” The majority of the people raised their hands. Then, Elder Kimball paused, looked around, and screeched in his magpie voice: “Just how in the hell do you people propose we get Mount Nebo into Utah Lake?” I enjoy the story because it does highlight some interesting things about the nature of sustaining votes in Latter-day Saint culture. By raising our hands to sustain officers or policies in conferences in the Church, we fulfil the instructions found in the July 1830 revelation (now Section 26) that “all things shall be done by common consent in the Church by much prayer & faith.”[1] At this point in our history, however, these sustaining votes are largely perfunctory and a manner of routine rather than truly seeking common consent among Church members, hence the boredom and subsequent trickery during the stake conference with Elder Kimball. In a way, that seems to have to do with a shift in the way we understand the…
“It is expedient that the church meet together often to partake of bread and wine”
If the Book of Moroni is an instruction manual to “build a church,” as Michael Austin suggests, with the “nuts-and-bolts how-to-run-a-church stuff that anybody trying to reassemble what the Nephites built will need to know,”[1] then Doctrine and Covenants Section 20 represents an effort to take that manual, adapt it and expand on it for the restored Church of Christ. Known as the Articles and Covenants, the section is something like a charter for the Church in the early 1830s, capturing how to function as a church and the basic information about the Church (with occasional updates up to the time of publishing the Doctrine and Covenants in 1835). Want to know the Church’s history? Read verses 1-12. Core doctrines and beliefs? Read verses 13-36. Requirements for baptism? Go to verse 37. Basic ecclesiastical offices, their functions and how to be ordained? See verses 38-67. Expectations for church members after joining? Verses 68-71. How to perform core ordinances? Read verses 72-79. How to handle inter-congregational gatherings and Church discipline? See verses 80-84. Several key sections in Section 20 are drawn from Moroni’s writings, including, notably, the sacrament prayers. The sacrament of the Lord’s Supper and the way we approach those sacrament prayers in Section 20 (and Moroni) has been impacted by the COVID-19 pandemic. When gatherings of church members were suspended worldwide on 12 March 2020, instructions were given that “bishops should counsel with their stake presidents to determine how…
“It is not written, that there shall be no end to this torment”
Years ago, I attended a testimony meeting that began with a counselor in the bishopric talking about how grateful he was to be a part of a religion where believed that God was full of grace and would save almost every individual in one degree of glory or another. He quoted from the Vision in Section 76, and discussed how all but a very few would be saved in the Telestial, Terrestrial, or Celestial Kingdom and how grateful he was that God loved His children enough to make a plan that allows pretty much everyone into heaven in some form. What was interesting was what followed—the bulk of the remainder of the testimony meeting was dominated by adults in the ward getting up and rebutting his testimony by “clarifying” that being in a place outside of the top tier of the Celestial Kingdom is still damnation, so we need to work hard to gain eternal life instead of believing that we will have it good in the end, no matter what. In a way, that meeting captured the complicated relationship Latter-day Saints have with universalism. Joseph Smith lived in a context where Universalism was a major part of the religious discussion. Universalists argued that God is a benevolent and generous being whose attributes of love and justice were incompatible with widespread condemnation and permanent torment. They also held that God would not allow Himself to be defeated by Satan and…
“You shall obtain a view of them”
What were the three witnesses promised and what did they claim to experience? The basics of answering this question seems obvious—they saw the gold plates and other artifacts related to them. What is less apparent is how the Three Witnesses had that experience, since there are indications that they viewed the plates in vision, rather than experiencing them in a tangible way. There is often a desire to make their experience out as being more materialistic than it was, perhaps as a result of conflating their experience with that of the Eight Witnesses, contradictory recollections of those who knew the witnesses, or a desire to have the experiences seem more real by being more physical in nature. Whatever the case, it seems that the Three Witnesses saw and heard in a supernatural setting in a direct contrast to the experience of the Eight Witnesses, who claimed to have touched and handled the plates. Both early revelations and the Book of Mormon itself lay out the promises made to the three witnesses. The earliest promise of a chance to witness the Book of Mormon was a revelation that was received in March 1829 (now D&C 5). The text states that: “three shall Know of A surety that those things are true for I will give them power that they may Behold & v[i]ew these things as they are.”[1] Next, while translating Moroni’s writings in the Book of Ether, the promise was made to…
“The keys of the ministering of angels”
One of the persistent questions from Doctrine and Covenants, Section 13 is what is meant by the statement that the Priesthood of Aaron “holds the keys of the ministering of angels.” Answers from general authorities in recent years have varied, including the idea that the Aaronic priesthood comes with a special privilege to have the visitation and ministering of angels;[1] the idea that when men ordained with the Aaronic priesthood serve other people, they act as ministering angels themselves;[2] and the idea that when men ordained to the Aaronic priesthood administer ordinances that offer a remission of sins to those who receive the ordinances (i.e., baptism and the sacrament), they open the door to the ministering of angels to all Church members, since spiritual cleanliness is generally a prerequisite of communion with heavenly beings.[3] The fact that there are a few different answers is an indication, to me, that we don’t really know what is meant by the phrase. This may be, in part, because it brings up a conundrum that we are generally faced with when discussing the priesthood in the Church—what does ordination to the priesthood offer that is not available to faithful, believing, and righteous members of the Church otherwise? First, however, it is worth investigating what the term “keys” might mean in this context. In one dictionary that was contemporary with Joseph Smith’s time, there are eleven different definitions for the word “key”, four of which…
“I will establish my church”
Doctrine and Covenants Section 10 is interesting in its discussion of the Lord’s church because it seems to use the term in two different ways. One definition is the institution that we’re most likely to think of when we hear the term—the one we call Church of Jesus Christ of Latter-day Saints. The second is what has been loosely termed the “church without walls” or the “invisible church”—the collective group of people who are in tune with the Holy Spirit and do God’s work in the world. Both definitions are important to understand and think about in our relationship to the world today. The first definition to be brought up is the institutional Church of Christ that would be established in April 1830. The revelation paraphrases an earlier revelation in stating that the Lord had said: “If this generation harden not their hearts, I will establish my church among them.”[1] This seems to alluding to either an unknown revelation that we don’t have today or a revelation given to Martin Harris in March 1829 about the Three Witnesses, which proclaimed that they would receive their testimony “in this the beginning of the rising up and the coming forth of my church out of the wilderness—clear as the moon, fair as the sun, and terrible as an army with banners,” and that “their testimony shall also go forth unto the condemnation of this generation if they harden their hearts against them.”[2] …
“You have another gift”
In a land of myth and a time of magic, the destiny of a great kingdom[1] rests on the shoulders of a young man. His name … Joseph. If you couldn’t tell from the text above, my wife and I have been watching the TV series Merlin lately. We’ve rather enjoyed their take on the Arthurian legends. To me, there is something fascinating about stories that are told and retold time and time again for hundreds of years. Now, I inserted Joseph’s name into the opening sequence of that TV series for this post because while the United States isn’t a land lost in myth and legend like Camelot, the early days of our religion were, for many adherents, a time of magic. To be fair to them, they didn’t necessarily see what they were doing as magic—more often they viewed it in religious terms. For example, in this week’s readings for “Come, Follow Me,” we come across an interesting portion of Section 8 that discusses Oliver Cowdery having “the gift of Aaron.”[2] While the nature of this gift is obscured in the text of the Doctrine and Covenants, the earliest extant version of the revelation states that Oliver had “the gift of working with the sprout,” which was a “thing of Nature” and that it was “the work of God.”[3] A subsequent version of the text rendered this as “the gift of working with the rod.”[4] The Joseph Smith…
Louis Midgley on Hugh Nibley, the Maori, and More
In an interview ranging from discussing Hugh Nibley to missionary work in New Zealand to systematic theologies to the dedication of the Swiss Temple, Kurt Manwaring recently sat down with Latter-day Saint apologist (and retired professor of political science) Louis C. Midgley. What follows here is a co-post to one at Kurt Manwaring’s site, where I’ll focus in on a couple points of particular interest, but for those interested in reading more, hop on over to the full interview here. Louis Midgley was a friend and colleague of Hugh Nibley and has worked hard to defend Nibley’s career and to share his writings with the world. At a few points throughout the interview, he shared stories about Hugh Nibley. One humorous one from Nibley’s mission was that: When Hugh Nibley was a missionary in Germany before WW II, a local branch took up a collection for someone who really needed a suit. Hugh chipped in with some money. He did not realize that he was the one for whom they were raising money—it was his suit that was in rags. A more poignant story was about Nibley at the end of his lifetime: Phyllis called me and urged me to visit her husband. I did. And we talked. Hugh was in a hospital bed. He could hardly speak. He’d mumble and we’d talk back and forth. We talked a bit about New Zealand and the Maori. Since he had heard…
“A man may have many revelations”
We’re four weeks into the year, and we’ve finally reached the beginning of the Doctrine and Covenants. I know we started the book weeks ago, but what I mean to say is that this week we’re now working with the earliest material in the Doctrine and Covenants. Section 3 is the first revelation from Joseph Smith for which a text has survived (even pre-dating the text of the Book of Mormon), while for Section 5 is the revelation for which we have the earliest extant copy of any of Joseph Smith’s revelations (a copy created by Oliver Cowdery after his arrival, around April 1829).[1] The prior two sections that we’ve studied are placed before Section 3 because Section 1 was written as a preface for the Doctrine and Covenants and Section 2 is recalling events that occurred in 1823. Section 2, however, was written in 1838-1839 as part of an official history and added to the Doctrine and Covenants in 1876 (by comparison, our Section 3 is Section 2 in the Community of Christ’s version of the Doctrine and Covenants), while Section 1 was written in 1831. All three of the revelations we are studying this week were received in the period before the Church itself was founded or the bulk of the Book of Mormon as we have it was dictated, spanning the period of July 1828-March 1829. As the earliest existing documents of the Latter Day Saint movement,…
“A messenger sent from the presence of God”
I’ve always been interested in knowing what all Moroni said to Joseph Smith during their first conversation. We have several accounts, both from Joseph Smith himself and from close associates like Oliver Cowdery, Orson Pratt, and Lucy Mack Smith of that visit, but all of them pick and choose what they discuss and all of them were written somewhere between 7 to 22 years after the event occurred. Cowdery claimed that the visions began around “eleven or twelve, and perhaps later”,[1] and in Joseph Smith’s official account, he recalls that after three visions with the angel, “the cock crowed, and I found that day was approaching, so that our interviews must have occupied the whole of that night.”[2] If we assume that the visions of Moroni began at midnight, that sunrise on 22 September 1823 occurred around 5:45 a.m.,[3] and that an insignificant amount of time passed between each visit, then that makes for an average of slightly less than 2 hours per vision. Admittedly, the records indicate that each vision was longer than the last, but that still gives a lot of time for talking on Moroni’s part compared to the number of words we have in the Joseph Smith—History. What all did he cover in that time? The accounts we do have of what Moroni told Joseph Smith can give us some insights, even if they aren’t likely to be perfect in their presentation of the details. The…
Keith Erekson and the Scholars of Pajamalot
In a recent interview with Keith Erekson (the director of the Church History Library and a member of the editorial board of the Church Historian’s Press), Kurt Manwaring discussed a variety of topics, including the forthcoming publication of the William Clayton journals, the impact of Mark Hofmann on the Church History Library, and a moniker for the current era for the Church History Library. It’s an interesting interview, so I recommend reading the full text here, but what follows below is a co-post, covering the highlights with some quotes and discussion. First things first, the item that will probably be of most interest to many of our readers is information about the William Clayton journals. There have been several holy grails from the Church archives that historians have wanted to get their hands on but have been unable to do so until recently—the Council of 50 minutes, the George Q. Cannon journals, and the Nauvoo Relief Society Minute Book being a few examples to go alongside the William Clayton journals. About three years ago, Matthew Grow caused a stir by announcing that William Clayton’s Diaries were going to be published. As J Stuart explained at the time: “The Clayton Diaries … [are] one of the best sources to understanding Joseph Smith’s personal life, thoughts, and activities in Nauvoo.”[1] Erekson also explained in his recent interview that: “The journals are significant because they contain contemporary information about plural marriage in Nauvoo…