Converts to Joseph Smith's 1828 restoration of primitive Christianity were attracted to the non-hierarchical nature of the movement. It was precisely because there were no priests, ordinances, or dogma that people joined in such numbers. Smith intended everyone to be a prophet, and anyone who felt called was invited to minister freely without formal office.
Not until seven years later did Mormons first learn that authority had been restored by angels or of the need for a hierarchy mirroring the Pauline model. That same year (1835) a Quorum of Twelve Apostles was organized, but their jurisdiction was limited to areas outside established stakes (dioceses). Stakes were led by a president, who oversaw spiritual development, and by a bishop, who supervised temporal needs.
At Smith's martyrdom in 1844, the church had five leading quorums of authority. The most obvious successor to Smith, Illinois stake president William Marks, opposed the secret rites of polygamy, anointing, endowments, and the clandestine political activity that had characterized the church in Illinois. The secret Council of Fifty had recently ordained Smith as King on Earth and sent ambassadors abroad to form alliances against the United States.
The majority of church members knew nothing of these developments, but they followed Brigham Young, head of the Quorum of the Twelve, who spoke forcefully and moved decisively to eliminate contenders for the presidency. He continued to build on Smith's political and doctrinal innovations and social stratification. Young's twentieth-century legacy is a well-defined structure without the charismatic spontaneity or egalitarian chaos of the early church.
Historian D. Michael Quinn examines the contradictions and confusion of the first two tumultuous decades of LDS history. He demonstrates how events and doctrines were silently, retroactively inserted into the published form of scriptures and records to smooth out the stormy, haphazard development. The bureaucratization of Mormonism was inevitable, but the manner in which it occurred was unpredictable and will be, for readers, fascinating.
Dictionary of Celtic Mythology. Santa Barbara, CA: ABC- CLIO, 1992. Green, Miranda J. Dictionary of Celtic Myth and Legend. London: Thames and Hudson, 1992. Spence, Lewis. The Fairy Tradition in Britain. London: Rider and Company, 1948.
Provides a collection of essays and alphabetical entries that cover the history of freedom of religion in the United States.
London : Darton , Longman and Todd . 1974. A Second Collection : Papers by Bernard J. F. Lonergan , S.J. Edited by William F.J. Ryan and Bernard J. Tyrrell . London : Darton , Longman and Todd . 1976. The Way to Nicea : The Dialectical ...
Food & Nutrition Sciences: Answer Key
In the D. Emeis & K.H. Schmitt , Handbuch der Gemeindekatechese , northern German dioceses , the most commonly used 1986 • F.-P. Tebartz - van Elst , “ Gemeindliche Katechese , ” in : catechism was B.H. - Overberg's Katechismus der ...
Atlas of the bible, by reader's digest association
128 See John Walton Tyrer , Historical Survey of Holy Week : Its Services and Ceremonial , Alcuin Club Collections 29 ( London : Oxford University Press , 1932 ) , esp . 58 ; and see also this occasion was important for other reasons ...
Edmunds, R. David. The Shawnee Prophet. Lincoln: University of Nebraska, 1983. Edward, Paul, ed. The Encyclopedia of Philosophy. New York: Macmillan, 1967. Edwards, Frank. Stranger Than Science. New York: Lyle Stuart, 1959.
Theda Perdue and Michael D. Green, eds., The Cherokee Removal: A Brief History with Documents (Boston and New York: St. Martin's Press, 1995). On the artist who painted the image of the Trail of Tears shown in Figure 5, Jerome Tiger, ...
로제타 홀 (Rosetta S. Hall) ... Opened a Women's Hospital in Chemulpo Son Sherwood and Marian Bottomley married in Ohio Arrived in Korea, Sherwood and his wife 6 Sherwood hall, Establishment of the Haiju TB Sanatorium Sherwood hall, ...