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.
Joseph Smith’s 1843 appeal to the Green Mountain Boys, ghostwritten by W. W. Phelps and published in (the original) Times and Seasons contains a series of foreign language quotations that are interesting not only because they include using the GAEL as a source for Egyptian.
The previous posts have put us in the vicinity of catalyst theories of revelation, but none of the formulations that I’ve seen are adequate for describing the Book of Abraham translation, and I think “catalyst” is the wrong chemical metaphor.
I’ve talked before about how if we knew and experienced the early history of the Church of Jesus Christ of Latter-day Saints for ourselves, we might be surprised by who were the most influential members in shaping the developing Church. Dr. John Milton Bernhisel is another of those individuals who had a surprisingly large impact compared to how often we talk about him today. In a recent interview at the Latter-day Saint blog From the Desk, Bruce W. Worthen–author of Mormon Envoy: The Diplomatic Legacy of Dr. John Milton Bernhisel (University of Illinois Press, 2023)–shared insights on this important character from early Latter-day Saint history. What follows here is a copost to the full interview. Bruce Worthen explained some of why John Bernhisel was so important. Dr. John Milton Bernhisel was a man whose fingerprints are all over early Latter-day Saint history. He was a rare upper-class convert to the faith who negotiated between America’s political leaders and the angry Latter-day Saints residing on the western frontier. From his unsuccessful attempts to save the life of Joseph Smith to his success in securing a presidential pardon for Brigham Young, Bernhisel was in the middle of the Latter-day Saint conflict. As a representative of the Latter-day Saints in Washington, Bernhisel negotiated the boundaries of Latter-day Saint theopolitical ambitions with some of nineteenth-century America’s most influential political figures, including Henry Clay, Thomas Benton, Stephen A. Douglas, Zachary Taylor, James Buchanan, and Abraham…
The GAEL provides for a mode of interpretation that finds expansive (but not unlimited) meaning in seemingly simple characters. Zakioan-hiash, as we have seen, is both a name, a word with a specific phonetic realization, and the equivalent of at least one sentence.
Two related features of the GAEL that have been the focus of the most controversy and puzzlement are how one character might represent much longer English texts, and the GAEL’s use of a five-fold system of degrees to expand a character’s potential meaning.
Before we get to the heart of my argument – which is coming up next in a long post with a detailed look at what’s in the GAEL – we need to look at what Joseph Smith and his associates would have known about Champollion and the decipherment of Egyptian hieroglyphics by 1835.
Plural marriage in Nauvoo continues to be one of the thorniest issues when discussing the life and legacy of Joseph Smith. One of the major works that helped shed greater light on the roots of plural marriage and the women who practice it with the Prophet is Todd Compton’s book, In Sacred Loneliness, published in 1997. Not too long ago, a sequel or companion volume called In Sacred Loneliness: the Documents was published by Signature Books. Todd Compton recently discussed this latest volume in an interview at the Latter-day Saint blog From the Desk. In describing the original book, In Sacred Loneliness, Compton wrote that: For those who haven’t read the book, I should mention that it deals with Joseph Smith’s polygamy in Nauvoo. However, it mainly provides chapter-length biographies of his plural wives. The book takes them from birth, through the Latter-day Saint migrations, and into Utah (or California or other states, in a few cases). Their lives were mixed: sometimes very tragic, sometimes generally happy. The women often lived in large polygamous families in Utah, and experienced what I call “practical polygamy.” It could be difficult. It’s very powerful to understand the lives of some of the first women in the Church of Jesus Christ of Latter-day Saints to agree to practice plural marriage and what they went through. The effort to write a follow-up volume 20 years later came in connections with another writing project. As Compton…
The recently-published Method Infinite: Freemasonry and the Mormon Restoration by Cheryl L. Bruno, Joe Steve Swick III, and Nicholas S. Literski (Greg Kofford Books, 2022) is an insightful and information-packed volume about a plethora of possible points of contact between Freemasonry and the Restoration of the Church of Christ. While many studies of Masonry and the Latter Day Saint movement focus primarily on temple rituals, Method Infinite covers the entirety of Joseph Smith’s life and follows the influence of Masonic ideas and rituals into some of the major branches of Mormonism that emerged in the aftermath of the Prophet’s death. The book starts with a brief history of Freemasonry and its existence in the early United States of America, then discusses how Joseph Smith grew up in an environment saturated with Freemasonry. It points to ideas that were being discussed or practiced by Freemasons and compares these with strains of Latter Day Saint thought and action, suggesting that Joseph Smith saw himself as the restorer of the pure form of Masonry from the outset and that he viewed the Freemasonry practiced at the time as an apostate or spurious form of Masonry. Evidences for this idea that are pointed out have to do with the Book of Mormon and the Book of Abraham, the way various organizations within or connected to the Church were organized, specific teachings of Joseph Smith and other early Church leaders, the ways that the City…
The relationship between Freemasonry and the Church of Jesus Christ of Latter-day Saints is a subject of controversy for members of the Church. In the near future, two important studies of that relationship are slated to be published – Method Infinite: Freemasonry and the Mormon Restoration by Cheryl L. Bruno, Joe Steve Swick III, and Nicholas S. Literski, which will be available on 9 August from Greg Kofford Books (which discusses possible influences of Freemasonry on Joseph Smith’s ministry throughout his life) and Freemasonry and the Origins of Latter-day Saint Temple Ordinances by Jeffrey M. Bradshaw, which is anticipated to be released the same day by the Interpreter Foundation (and which analyzes the relationship of Freemason rituals and Latter Day Saint temple rituals). Last week, two interviews related to these books (one with Cheryl L. Bruno and one with Jeffrey M. Bradshaw) were published on the Latter-day Saint history and theology blog From the Desk. What follows here is a co-post to the two interviews. Jeffrey Bradshaw summed up the crux of the concern that members of the Church have when approaching Freemasonry. He wrote: There are elements of the Nauvoo temple ordinances—for example, some of the signs and tokens and related language—that are almost identical in form to those used in Masonic rites. Since Freemasonry is an 18th century creation, similarities like these seem to undermine Joseph Smith’s claims that the temple ordinances are ancient. The same applies to the Restoration…
One of the more interesting points of contention about the history of the First Vision is how much Joseph Smith’s family knew about the First Vision. During his lifetime, only 4 accounts of the First Vision were published in English – Orson Pratt’s “A Interesting Account of Several Remarkable Visions” in 1840, the official history of the Church that began to be published in the Times and Seasons in 1842, the Wentworth letter (also published in the Times and Seasons in 1842), and an interview with David Nye White that was published in the Pittsburgh Weekly in 1843. Other contemporary accounts were recorded in private journals, unpublished histories, or were published in German. The best-known accounts from Joseph Smith’s family were recorded years later and often seem to conflate the First Vision and Moroni’s visit, which has given rise to the thought that he may not have told them much about the First Vision. In a recent interview at From the Desk, however, Kyle Walker discussed some reminiscences from Joseph Smith’s younger sister, Katherine Smith Salisbury that indicate that he may have told more to his family than was previously thought. What follows here is a co-post to that interview, with excerpts and some discussion. In explaining what the accounts from Katherine say, Walker stated the following: Katharine recalled the persecution directed towards the family that was a direct result from Joseph telling the Methodist minister about his First Vision. She even…
