No abstract available.

In her fifty years as a public figure, Emmeline B. Wells edited the Woman’s Exponent, represented Latter-day Saint women in national women’s organizations, courageously defended her religion in the halls of Congress, and helped mitigate anti-Mormon sentiments, all before becoming Relief Society General President in 1910 at age eighty-two. Her mediating efforts won friends inside and outside LDS circles and earned her a sculpted bust placed in a niche in the Utah state Capitol. The simple inscription speaks volumes: “A Fine Soul Who Served Us.” “Emmeline Wells left indelible footprints not only in Utah—where she had a close working relationship with five church presidents—but on the national stage, including interviews with four U.S. Presidents, one in her own home. . . . Madsen broadens and deepens what she began in her award-winning dissertation [on Wells’s life and work] to provide the full, engaging story of this woman who both chronicled and made history. Wells encouraged and inspired the women of her day. With Madsen’s eloquent retelling, Emmeline’s accomplishments may now inspire those of our own age, too.” Ronald K. Esplin, Joseph Smith Papers general editor, president Mormon History Association (2006–2007)

New Scholarship on Latter-day Saint Women in the Twentieth Century opens dialogue on women’s past experiences and analyzes developments for Mormon women from the Progressive Era through civil rights reforms to the emerging women’s movement. This volume of proceedings covers essays by new and seasoned scholars presented at Women’s History Initiative seminars held in 2003 and 2004.

Joseph Smith believed in sustaining the law. This book presents his main legal encounters in the context of his day. Party to more than two hundred suits in the courts of New York, Ohio, Missouri, Illinois, and elsewhere, he faced criminal charges as well as civil claims and collection matters. In the end, he was never convicted of any crime, and he paid his debts. These incidents were significant institutionally as well as personally. Eleven legal scholars analyze these legal encounters. Topics cover constitutional law, copyright, disorderly conduct, association, assault, marriage, banking, land preemptive rights, treason, municipal charters, bankruptcy, guardianship, habeas corpus, adultery, and freedom of the press. A 53-page legal chronology presents key information about Joseph’s life in the law. An appendix provides biographies of sixty lawyers and judges with whom he was involved, some being the best legal minds of his day. This book is for anyone interested in the life of Joseph Smith, whether general readers, historians, lawyers, or law students. Each chapter tells a fascinating story based on controlling legal documents—many just recently discovered—that allow detailed legal analysis and accurate understanding. The full book is available for free here: Sustaining the Law, edited by Gordon A. Madsen, Jeffrey N. walker, and John W. Welch Individual chapters: Preface Introduction Joseph Smith and the Constitution The Smiths and Religious Freedom Jesse Smiths 1814 Church Tax Protest Standing as a Credible Witness in 1819 Being Acquitted of a Disorderly Person Charge in 1826 Securing the Book of Mormon Copyright in 1829 Organizing the Church as a Religious Association in 1830 Winning against Hurlbuts Assault in 1834 Performing Legal Marriages in Ohio in 1835 Looking Legally at the Kirtland Safety Society Tabulating the Impact of Litigation on the Kirtland Economy Losing Land Claims and the Missouri Conflict in 1838 Imprisonment by Austin Kings Court of Inquiry in 1838 Protecting Nauvoo by Illinois Charter in 1840 Suffering Shipwreck and Bankruptcy in 1842 and Beyond Serving as Guardian under the Lawrence Estate 1842-1844 Invoking Habeas Corpus in Missouri and Illinois Defining Adultery under Illinois and Nauvoo Law Legally Suppressing the Nauvoo Expositor in 1844 Legal Chronology of Joseph Smith Lawyers and Judges in the Legal Cases of Joseph Smith Glossary of Early Nineteenth-Century Legal Terms Contributors Index

No abstract available.

Adam-ondi-Ahman seems to have had reference at an early date to a general area rather than to a specific spot. If the Prophet Joseph Smith knew at that time (March 1832) of a specific location in Missouri to which the name also applied, he left us no written evidence of it. A second reference came some thirty-six months later, on 28 March 1835: the “valley of Adam-ondi-Ahman” is specified in a revelation to the Prophet as the place where Adam met with his posterity.

The frequency with which the subject of resurrection is discussed, the wide range of details, and the high level of agreement among the many testimonies all show that the doctrine of the resurrection is a major teaching of the Book of Mormon. The extent of these teachings is in keeping with the prophecy of Enoch in Moses 7:62, which says that the record will come out of the earth, “to bear testimony of the Only Begotten, his resurrection from the dead, and also the resurrection of all men.” The Book of Mormon shows that the prophets regarded the resurrection of the physical body as a reality that would unconditionally occur to every person regardless of individual worthiness. It is declared to have coverage as broad as death. The major effort of the prophets was to get people prepared spiritually. Redemption from the spiritual death that results from one’s own sins received serious attention. The Book of Mormon declares that redemption from the effects of Adam’s fall (both the physical and spiritual death) is absolute, unconditional, and automatically assured to all mankind by Jesus Christ without man’s effort. Man’s redemption from sins is available because of the atonement of Jesus Christ but requires individual repentance and obedience. Perhaps because of this individual responsibility the Book of Mormon does not teach how to perform a resurrection, but does teach how to repent.

This article will attempt to look at the Church in the early 1830s and, so far as it is possible, will trace the introduction of several important doctrinal concepts into the Church during that time. In this context we will discuss the role of new translation of the Bible in the restoration of the gospel in this dispensation. When speaking of the “development” of the Church doctrine, we do not mean particularly to dwell on an evolutionary phenomena but rather simply to emphasize that all of the doctrines were not revealed at once and that there has been a developmental increase of doctrine from continuing revelation. It is in the spirit of this principle that we trace the historical relationship that exists between Joseph Smith’s new translation of the Bible and the increase of doctrine during the Kirtland period.

No abstract available.

Robert J. Matthew’s first article in the Autumn 1968 issue of BYU Studies dealt primarily with the making of the Inspired Version of the Bible. It considered two major aspects: (1) the preparation of the manuscript notes by the Prophet Joseph Smith and his scribes, and (2) the publication of the printed editions by The Reorganized Church of Jesus Christ of Latter Day Saints (RLDS). This article will discuss a number of passages that are unique to the Inspired Version and also some of the implications in the text that are frequently overlooked. There are at least three levels at which one may read the Inspired Version. The first and simplest level is to compare it with the King James Version to find the variant readings. The second and perhaps the most informative level is to analyze each variant to determine the actual change in meaning that resulted from the Inspired Version rendition. The third and most difficult level is to examine the Inspired Version not only for content but also for style. This level is not limited to what is said but also involves an analysis of how it is said. The third level is particularly important because it deals with the question of whether the Inspired Version is a restoration of the original text of the Bible. Although not all of the variants in the Inspired Version are suitable for this kind of critical examination, a number of passages are thus suited, and these are highly interesting and even provocative when analyzed. Such passages have characteristics about them which strongly suggest inspiration and even restoration of the original text in some instances.

This article examines the Inspired Version of the Bible translated by Joseph Smith, the first president of The Church of Jesus Christ of Latter-day Saints. Matthews compares Joseph’s Inspired Version with the Bernhisel Manuscript, which has never been published. He also illustrates how Joseph Smith’s revision of the Bible was significant to the establishment of the church.

This book tells an amazing story about millions of people. Since 1894 the Genealogical Society of Utah (now known as the Family History Department of The Church of Jesus Christ of Latter-day Saints) has sought to collect genealogical information about people from every nation. Latter-day Saints see this work as a fulfillment of Malachi’s prophecy that the hearts of the children would be turned to their fathers to unify all members of the human family and to prepare the world to meet God. In November 1994, the Church celebrated the Genealogical Society’s centennial. At one level, the Society’s story is the history of an organization. At another level, it is the intersection of numerous individual stories, such as the dedication of Susa Young Gates, the tireless determination of Joseph Fielding Smith, the enthusiasm of Archibald F. Bennett, and the daring of Paul Langheinrich. LDS genealogical research is known all over the world. Parts of its story are familiar to many people, but only a fraction of the whole history is widely known. This book tells that story. It is a history of astounding and sustained efforts that have changed the hearts of millions.

Between the first Mormon missionary visit to central Europe in 1888 and the fall of the Berlin Wall in 1989, the Church made only a few advances in this region. But in a mere decade, that all changed. By the end of the twentieth century, nineteen missions existed in central and eastern Europe and thousands of missionaries labored where only a handful had served before.

During the last decade, a recurring question has been posed to members of The Church of Jesus Christ of Latter-day Saints; Is the church “changing?” In addition, it is asked,Is there some effort on the part of the church leadership to have the church and its teachings, particularly those concerning Jesus Christ, become more acceptable to and thus more accepted by other Christians? The natural Latter-day Saint inclination is to react sharply that the church’s doctrines concerning Jesus Christ are intact and even eternal, that doctrines of Joseph Smith’s day and the doctrines of our own day are one and the same, that little of consequence has been altered.

In his published dialogue with the Evangelical theologian Craig Blomberg, Stephen Robinson observed that one of the factors that makes it so difficult for Mormons and Evangelicals to understand each other is the issue of terminology. The theology of the Latter-day Saints, he noted, has not been shaped by the same developments that Protestants have experienced since the days of the Reformation. This means, Robinson said, that “Latter-day Saints are generally quite naïve when it comes to the technical usage of theological language.”