Wednesday, September 15, 2010

Burning Koran

Below is the official statement from the LDS Church on Koran burning:

The Church of Jesus Christ of Latter-day Saints, through a spokesman, issued the following statement today in response to news media inquiries:

“A key tenet of our faith is to accord everyone the freedom to worship as they choose. It is regrettable that anyone would regard the burning of any scriptural text as a legitimate form of protest or disagreement.”

Patriarchs of Dispensations

Adam
Enoch
Noah
Abraham
Jesus
Joseph Smith

Tuesday, September 14, 2010

Presiding Bishopric

Presiding Bishopric:

Bishop: H. David Burton
1st Counselor: Richard C. Edgley
2nd Counselor: Keith B. McMullin

Monday, September 13, 2010

Presidency of the Seventy

Presidency of the Seventy:

Ronald A. Rasband
Claudio R. M. Costa
Steven E. Snow
Walter F. Gonzalez
L. Whitney Clayton
Jay E. Jensen
Donald L. Hallstrom

Saturday, September 11, 2010

Urim and Thummim

The Urim and Thummim is mentioned in the Bible and, with added details about its use and significance, in latter-day scriptures. It is an instrument prepared by God through which revelation may be received. Abraham learned about the universe through the Urim and Thummim (Abr. 3:1-4). The Prophet Joseph Smith "through the medium of the Urim and Thummim…translated the [Book of Mormon] by the gift and power of God" (HC 4:537; D&C 10:1; JS-H 1:62). Servants of God who are allowed to use the Urim and Thummim have been known as seers (Mosiah 8:13), among whom were Abraham, Moses, the brother of Jared, Mosiah 2, Alma 1, Helaman 1, Moroni 2, and Joseph Smith.

In Antiquity at least two different Urim and Thummim existed, and possibly three. Chronologically, the brother of Jared received the first known one (D&C 17:1). This same set came into the hands of Mosiah 2 and other Book of Mormon prophets, subsequently being deposited with the gold plates (JS-H 1:35). The fate of the second set, given to Abraham (Abr. 3:1), remains unknown. Unless Abraham's Urim and Thummim had been passed down, Moses received a third set mentioned first in Exodus 28:30. The Urim noted in 1 Samuel 28:6,probably an abbreviated form of Urim and Thummim, was most likely the one possessed by Moses (cf. Num. 27:18-21). What happened to this one is also unknown, though certainly by postexilic times the Urim and Thummim were no longer extant (Ezra 2:63; Neh. 7:65).

Joseph Smith described the Urim and Thummim as "two transparent stones set in the rim of a [silver] bow fastened to a breast plate" (HC 4:537; JS-H 1:35). Biblical evidence allows no conclusive description, except that it was placed in a breastplate over the heart (Ex. 28:30; Lev. 8:8).

Urim and Thummim is the transliteration of two Hebrew words meaning, respectively, "light(s)" and "wholeness(es)" or "perfection(s)." While it is usually assumed that the -im ending on both words represents the Hebrew masculine plural suffix, other explanations are possible.

The Urim and Thummim to be used during and after the Millennium will have a functional similarity to the Urim and Thummim mentioned above. God's dwelling place is called a Urim and Thummim; and the white stone of Revelation 2:17is to become a Urim and Thummim for inheritors of the Celestial Kingdom (D&C 130:8-10).

Source: Encyclopedia of Mormonism

Friday, September 10, 2010

Visiting Teaching

Visiting teaching is an organized means whereby the women of the Church receive regular instructional and compassionate service visits-usually by personal contact in the home-from other female members of the Church. The purpose is to promote sisterhood, present inspirational messages, and note instances of need wherein the temporal and spiritual resources of the Church might be helpful.

In practice, the ward Relief Society president or those assisting her assign pairs of visiting teachers to keep in contact with specific families over a period of several months or even years. More frequent contact is made with women and families exhibiting special needs, such as those new to the Church, the less active, single parents, the divorced, the widowed, the aged, and those faced with illness, death, or other difficulties.

The need for such visitors was recognized soon after the founding of the Relief Society in 1842. At the second meeting of the society on March 24, Emma Smith, wife of the Prophet Joseph Smith, suggested appointing persons to wait upon the poor. On July 28, 1843, a Necessity Committee of sixteen was named "to search out the poor and suffering, to call upon the rich for aid, and thus as far as possible, relieve the wants of all." The original functions of this committee were twofold: "to ascertain the condition of the families visited, and to accept contributions for charitable purposes" (General Board, 1942, pp. 43-44; 1966, p. 68).

In the early years of the Church in Nauvoo, Illinois, visiting teachers reported their visits at the regular Relief Society meeting before all members present, citing specific instances of need. It was also customary for visiting teachers during this period to apportion and distribute to needy families the commodities donated to the society.

In 1921 visiting teachers were relieved of the personal responsibility of both ascertaining and meeting the material needs of families, but since then they have continued to report confidentially (to the ward Relief Society president) any instances of illness or need requiring attention. Upon hearing such reports, the Relief Society president either visits the family herself or designates the visiting teachers or someone else to give aid as a representative of the society. In cases of economic need, the Relief Society president and ward bishop confidentially inquire concerning the family's condition to arrange for any needed assistance from Church resources and for means to remedy the situation causing need. This modification of assignment brought visiting teachers into the more agreeable role of friendly visitors carrying messages from the society to the home, yet still fulfilling the original assignment from the Prophet Joseph Smith to "provoke the brethren to good works in looking after the wants of the poor-searching after objects of charity, and in administering to their wants" (General Board, 1966, p. 18).

An observation of Eliza R. Snow, an early president of the Relief Society organization, encapsulates the spirit of visiting teaching: "Many times a kind expression-a few words of counsel, or even a warm or affectionate shake of the hand-will do more good and be better appreciated than a purse of gold" (General Board, 1966, p. 40).

The importance of visiting teaching has been consistently reemphasized by Church Presidents. Spencer W. Kimball exhorted visiting teachers to do as the priesthood teachers do: "Watch over the Church always"-not twenty minutes a month but always-"and be with and strengthen them"-not a knock at the door, but to be with them, and lift them, and strengthen them, and empower them, and fortify them-"and see that there is no iniquity,…neither hardness,…backbiting, nor evil speaking" (D&C 20:53-54)…. How glorious is the privilege of two sisters going into a home, soft-pedaling anything that could be detrimental, and instead, building up all the authorities of the Church, the Church itself, its doctrines, its policies, its practices-"And see that [they] meet together often, and…do their duty" (D&C 20:55) [Ensign, June 1978, p. 24].

Visiting teaching allows every sister to serve in the Church. Whether active or inactive, single or married, newly baptized or a member of long standing, each can serve effectively as a visiting teacher.

Because of their sensitivity to the home and family and their consequent ability to identify needs that might otherwise go unobserved, visiting teachers give complementary support to the bishop and Relief Society president. They can also become a readily organized corps in times of emergency, crisis, or death. Countless recorded stories demonstrate the effectiveness of the visiting teaching program in extending essential service, love, and compassion to members, particularly the sisters of the Church.

Source: Encyclopedia of Mormonism

Thursday, September 9, 2010

Wentworth Letter

John Wentworth, editor of the Chicago Democrat, wrote Joseph Smith in 1842 to request information about the Church for a friend who was writing a history of New Hampshire. The "Wentworth Letter" was written by the Prophet Joseph Smith in response to this inquiry.

The letter contains a brief History of the Church to 1842, including the key events in the restoration of the gospel. It states that the purpose of the Church is to take the gospel to every nation and prepare a people for the Millennium. The letter also describes concisely the origin, contents, and translation of the Book of Mormon. It concludes with thirteen doctrinal statements that have since become known as the Articles of Faith and are published in the Pearl of Great Price (HC 4:535-41).

The contents of this letter were published March 1, 1842, in the Nauvoo Times and Seasons. There is no evidence that Wentworth or his friend, George Barstow, ever published it. In response to other inquiries in 1844, Joseph Smith sent revised copies of this letter to several publishers of works about various churches and religious groups. It has been published several times over the years (for the complete text of the letter, see Appendix item "Wentworth Letter" in Vol. 4).

Source: Encyclopedia of Mormonism

Wednesday, September 8, 2010

Zion's Camp

Zion's Camp was a Latter-day Saint expedition from Kirtland, Ohio, to Clay County, Missouri, during May and June 1834. The Mormon settlers in adjacent Jackson County, Missouri, had been driven out in the fall of 1833 by hostile non-Mormon elements, and the initial objective of Zion's Camp was to protect those settlers after the Missouri militia escorted them back to their homes. The camp was to bring money, supplies, and moral support to the destitute Saints.

A revelation to Joseph Smith in July 1831 (D&C 57) designated Independence, Jackson County, Missouri, as the site of Zion, a gathering place for the Saints and the location for the New Jerusalem spoken of in the Bible and the Book of Mormon. By the summer of 1833, the Latter-day Saints numbered about one-third of the population in Jackson County. Their increasing numbers and distinctive beliefs troubled the other settlers, who shortly demanded that the Church members leave. When these demands were not immediately complied with, the Missourians attacked the settlements, compelling the Saints to flee. Most went north across the Missouri River to Clay County in November 1833.

Lyman Wight and Parley P. Pratt brought word of their plight to Joseph Smith and the main body of Saints in Kirtland, Ohio, on February 22, 1834. Wight and Pratt informed the Prophet that after their conversation with Governor Daniel Dunklin, Attorney General Robert W. Wells of Missouri promised to supply a force to escort the exiles back to their homes. With this in mind, Joseph Smith saw the wisdom of sending a force to protect his people from further attacks once they were safely back in Jackson County.

A revelation on February 24, 1834 (D&C 103), commanded the Saints to send to Missouri a relief force consisting of at least 100 and as many as 500 volunteers. Eight Church leaders were told to recruit participants for the March, which later was called Zion's Camp. Four teams of two men each went east to obtain men, money, and supplies. A fifth pair, Lyman Wight and Joseph Smith's brother Hyrum Smith, went to Michigan and Illinois. The northern group was to join the marchers from Kirtland at the house of James Allred, a Church member living on the Salt River in eastern Missouri about one hundred miles northwest of St. Louis.

An advance party of 20 left Kirtland on May 1, 1834, to prepare the first camp at New Portage, near present-day Akron, Ohio, and the main group of about 85 joined them on May 6. When Joseph and Hyrum's contingents rendezvoused at the Allred settlement, east of Paris, Monroe County, Missouri, there were approximately 200 men, 11 women, and 7 children. Included in these figures were the 20 men, women, and children comprising Hyrum's company from the Pontiac, Michigan, area.

The marchers were well armed, carrying muskets, pistols, swords, and knives, and they attempted to prevent the Missourians from knowing of the expedition. But Jackson County residents learned of their coming and burned down virtually all the remaining Mormon buildings. Lacking in military training, the members of Zion's Camp conducted military exercises and sham battles along the way of the 900-mile journey. They were organized into groups of ten and fifty, with a captain over each. After the rendezvous at the Salt River on June 8, Lyman Wight, a veteran of the War of 1812, was elected general of the camp, and William Cherry, a British dragoon for twenty years, was made drill master.

Contrary to the attempted military discipline, the men sometimes quarreled among themselves. On June 3, as the group approached the Mississippi, Joseph warned them that in consequence of their misconduct a scourge would strike the camp. His words proved prophetic when, at the conclusion of their journey on June 23 at Rush Creek in Clay County, Missouri, cholera struck the camp. Some sixty-eight men were afflicted, and thirteen of them and one woman died of the disease. Earlier at Fishing River a band of about 300 armed Missourians threatened to invade the camp, but a fierce hailstorm drove them off and prevented a conflict.

In the meantime, negotiations were conducted between the Zion's Camp leaders, Missouri State officials, and the citizens of Jackson County. Joseph Smith learned that, contrary to expectations, Governor Dunklin would not provide troops to escort the Mormons into Jackson County, fearing a civil war if he did. The two sides exchanged proposals for buying out each other's property in Jackson County, but these efforts broke down.

On June 22, 1834, while still at Fishing River, the Prophet received a revelation that rebuked some members of the Church for not sufficiently supporting Zion's Camp, but accepted the sacrifice of the camp members. They were not to fight but to wait for the Lord to redeem Zion (D&C 105). The experience had been intended to test their faith. The revelation directed the Saints to build goodwill in the area in preparation for the time when Zion would be recovered by legal rather than military means. Since there was little more to be done to help the displaced Jackson County Saints, the remaining Zion's Camp supplies were distributed to the refugees, and the camp disbanded on June 30, 1834. Most of the troops soon returned to Ohio.

Zion's Camp failed to achieve its ostensible purpose of protecting the Jackson County Saints. In retrospect, however, Brigham Young and other participants felt that they learned valuable lessons. In subsequent migrations, the Mormons used the organizational experience gained in Zion's Camp. Most importantly, they had answered the Lord's call (D&C 103). Nine of the first twelve apostles and all of the first Quorum of Seventy (seven presidents and sixty-three members) were later called from the ranks of Camp members.

Source: Encyclopedia of Mormonism