The Latter-Day Saints, the Bible and Tourism

Author(s):  
Daniel H. Olsen ◽  
George A. Pierce
Keyword(s):  
2019 ◽  
pp. 241-270
Author(s):  
Terryl Givens ◽  
Brian M. Hauglid

Christian creeds go back to the first Christian centuries. Catholics produced creeds largely to establish the lines demarcating orthodoxy and heresy. Protestants at first were hostile to creeds and often invoked the Bible as the lone and sufficient creed for Christians. Joseph Smith’s hostility to creeds was common, especially among other restorationists. Eventually virtually all Protestants realized that without a creed, boundary maintenance was impossible. Early missionaries of the Church of Jesus Christ of Latter-day Saints found it necessary to summarize and define the uniqueness of their message—effectively creating the first creeds. Joseph Smith, explicitly hostile to creeds as too circumscribing of belief, found himself forced by the same imperative to articulate his own summation of Mormon teachings. His Thirteen Articles of Faith are, however, wholly inadequate as a creed, since they omit many of the most core doctrines of the church. They are best understood, in Rodney Stark’s formula, as establishing an optimum tension with competing religious faiths—not too radical and not too familiar.


Author(s):  
Samuel Morris Brown

Joseph Smith and his Latter-day Saints are caught out of time; they are much like living fossils. Their religious tradition is at once ancient and profoundly modern. While the movement arrived in the nineteenth century, it situated itself in the ancient past and the millennial future. Smith mediated between those times with scriptural translations best understood as targums—oral expansions, revisions, and interpretations that achieve the status of scripture—of the Bible, especially the first eleven chapters of Genesis and their primeval history. These targums reconfigure the Bible and create the possibility of a biblical world occupied by the Latter-day Saints. Smith’s targums and his metaphysics of translation were together concerned with escape routes from three modern prisons: mortal language, flattened time, and individualism.


2020 ◽  
pp. 98-129
Author(s):  
Christopher James Blythe

This chapter documents how Latter-day Saints in the late 1840s and 1850s deployed the faith’s apocalyptic master narrative to make sense of the lands they colonized in the American West. Drawing on the apocalyptic geography of the Bible, Mormons came to believe they resided in the “wilderness” of the Book of Revelation where they would be protected from persecution. They recognized the region’s peaks as the mountain setting for Isaiah’s prophecies of a last days temple and an ensign to the nations. This chapter also examines how in the late nineteenth century Canada and Mexico would also be incorporated into the era’s apocalyptic geography.


Author(s):  
David Holland

This chapter focuses on the key dialectical tensions in the Latter-day Saints’ distinctive brand of biblicism. The Bible fundamentally shapes both the forms and the substance of the Mormon experience, but it also functions as one sacred text among others. The extra-biblical scriptures of Mormonism seek to strengthen the Bible’s revelatory claims even as their presence denies it the singular status it enjoys in most other Christian cultures. Where many other modern Christian movements sought to downplay the Bible’s particularism in favor of its universalism, the Latter-day Saint approach to the Bible has sought doggedly and often painfully to hold onto both.


2018 ◽  
Vol 52 (3) ◽  
Author(s):  
Hendrik G. Stoker ◽  
Paul Derengowski

It has been the claim of Joseph Smith, the founder of Mormonism or the Church of Jesus Christ of Latter-day Saints that ‘many plain and precious truths’ have been removed from the Bible, although Smith did not explicitly or concisely elaborate on what those missing truths were. Later, Dr Clyde J. Williams of Mormon-owned Brigham Young University provided that concise list. Writing for Ensign magazine in October 2006, Williams argued for at least eight specific doctrines that were ‘restored’. Upon examination and rebuttal, it is demonstrated that the Bible remains sufficient for all matters pertaining to Christian faith and practice, as John Calvin and the Reformers concluded years ago, and is emphasised in their stance on Sola Scriptura.


1992 ◽  
Vol 97 (5) ◽  
pp. 1585
Author(s):  
Kenneth H. Winn ◽  
Philip L. Barlow

Author(s):  
Johnnie Glad

The Church of Jesus Christ of Latter-Day Saints (also known as the Mormon Church) was established on April 6, 1830, by Joseph Smith, Jr. in Fayette, New York. The Mormon Church claims to be not only a Christian church, but also the only true church here on earth. In addition to the Bible, this church has several authoritative sacred scriptures, such as the Book of Mormon, Doctrine and Covenants, and the Pearl of Great Price.One of the issues that has haunted the Mormon Church down through the years and caused considerable embarrassment and unrest, has been the race issue. Why were Negroes prohibited from entering the priesthood? Why were the Indians and the Negroes stigmatized? Why should a white skin be considered better and more favourable than a dark skin?The intention of this article is to throw some light on this issue and see how it developed during the previous century. It is important in this context to examine the Mormon scriptures. What did they have to say about this issue? And what about the church leaders? How did they look upon and tackle these problems? The leaders of the church had great authority and power. What they said and did had far-reaching consequences in the church and created a pattern for other to follow. The following century is a case in point.


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