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Scott G. Kenney collection, 1820-1984
Overview of the Collection
- Creator
- Kenney, Scott G., 1946-
- Title
- Scott G. Kenney collection
- Dates
- 1820-1984 (inclusive)18201984
- Quantity
- 5.5 linear feet
- Collection Number
- MS 0587
- Summary
- The Scott G. Kenney collection (1820-1984) reflects the research interests of Scott G. Kenney during the 1970s and early 1980s for a projected biography of Joseph F. Smith (1838-1901). The collection consists of typescripts made by Kenney, as well as photocopies of diaries and letters. Scott G. Kenney (b. 1946) is a historical researcher, a writer, and a musician.
- Repository
-
University of Utah Libraries, Special Collections
Special Collections, J. Willard Marriott Library
University of Utah
295 South 1500 East
Salt Lake City, UT
84112-0860
Telephone: 8015818863
special@library.utah.edu - Access Restrictions
-
Twenty-four hour advanced notice encouraged. Materials must be used on-site. Access to parts of this collection may be restricted under provisions of state or federal law.
- Languages
- English
Historical NoteReturn to Top
Scott G. Kenney (1946-) was born and raised in Salt Lake City, and attended the University of Utah, receiving a Bachelor of Arts in musicology in 1970 and a Master of Music in 1972. From there he moved to Berkeley, California, where he attended the Graduate Theological Union, majoring in American historical theology (Ph.D. comprehensive exams 1976, M.A. 1981). During his years at the University of Utah and after returning to Salt Lake City after Berkeley, Kenney was a violinist with the Utah Symphony (1964-1965, 1968-1972, 1976-1980). Between 1965-1967 he served in the New England Mission for the LDS Church.
He was a founder, publisher, and editor of the magazine Sunstone (1974-1978) and co-founder and publisher of Signature Books (1980-1984). Among the works he edited for Signature Books are the nine-volume Wilford Woodruff's Journal, 1833-1898 and Memories and Reflections: The Autobiography of E. E. Ericksen. He has published articles, essays, book reviews, and editorials in Sunstone, Dialogue, The John Whitmer Historical Association Journal, BYU Studies, BYU Today, and is the author of Purposeful Purposelessness: Musical Style in the Literary Works of John Cage (M.M. thesis, 1972), The Mutual Improvement Associations: 1900-1950, Task Paper Number 6 for the Historical Department of the LDS Church in 1976, "Joseph F. Smith," in The Presidents of the Church, ed. Leonard J. Arrington (Salt Lake City: Deseret Book, 1986).
From 1978 to 1980 part-time and 1980-1981 full-time, Kenney was a historical researcher and writer for the LDS Church Translation Department, preparing a guide for translators of Mormon scripture. From 1985 to 1993 he was business manager for Utah sculptor Dennis Smith. Kenney has been a technical writer at the WordPerfect Corporation from 1993 to 1996. He is also editor of the Mormon History Association Newsletter.
JOSEPH F. SMITH--Joseph Fielding Smith was born 13 November 1838, at Far West, Missouri, to Hyrum Smith and Mary Fielding. He crossed the plains with the Mormons under Brigham Young, grew up in the LDS Church, was ordained an apostle, and became the first LDS Church president in the twentieth century.
Joseph F. Smith married Levira Annette Clark Smith in April 1859, and later Julina Lambson, niece of George A. Smith (1866); Sarah Ellen Richards, daughter of Willard Richards (1868); Edna Lambson (1871); Alice Ann Kimball, daughter of Heber C. Kimball (1883); and Mary Taylor Schwartz, niece of John Taylor (1884). He had forty-eight children, including five adopted children.
On 27 June 1844 when Joseph F. was five years old, he heard a man knock on his mother's window and announce that his father had been killed. Memories of his grieving mother's moans remained with him throughout his life. In 1848 when he was nine, Joseph F. drove a team of oxen from Winter Quarters to the Salt Lake City Valley, arriving in September. From 1846 to 1854 he was a "teamster, herd boy, plowboy, irrigator, harvester, with 'scythe or cradle,' operator of a fanning mill, logger, and 'general roustabout' and always penniless."
In 1854 Joseph F. Smith was sent on a mission to the Sandwich Isles (Hawaii) at fifteen years of age. Smith, who remained in Hawaii for four years, learned the language in three months. Receiving no support from home, he lived in poverty with the natives. For weeks the missionaries had little to eat, and for a while Smith and his companion had only one suit of clothes between them; one stayed home while the other wore the suit to meetings.
Returning from Hawaii in 1858, Joseph F. Smith served briefly in the militia called out to oppose the federal Expeditionary Force. He courted his sixteen-year-old cousin, Levira Annette Clark Smith, daughter of Samuel Smith. "I am aware that our acquaintance has been short," he wrote. "To you, I do not know how pleasant. But allow me to say that since I saw you first, the admiration and respect I first conceived for you have daily grown, till they have changed to something stronger and more fervent." They were married 5 April 1859. He served briefly on the Salt Lake Stake High Council, then left on a mission to England in April 1860.
Joseph F. was absent on missions nearly five of their first six years of married life. He wrote often, sometimes buoyantly: "Wake up snakes! and come to Judgement! for Mormonism is destined to rule the warts!" Sometimes good naturedly: "What would you think of me for a rational sensible 'Lord' and husband if my every sentence was 'Sugar, Honey, Cherub, Duckey, Darling, Precious, and Bewildering Beauty.' Bah! Soft-soap, vinegar, crabapple, and sauerkraut." But his letters failed to console his depressed, childless, impoverished wife. The news that he had adopted a four-year-old boy without consulting her did little to improve their relationship. By the time he returned in the fall of 1863, she was suffering from a nervous breakdown. Joseph F. remained with her constantly for six weeks, occasionally restraining her physically. In January, 1864, he left on another mission to Hawaii. Levira sought medical treatment in San Francisco, where relatives cared for her. When Joseph returned in November, they argued often.
On 5 May 1866 after a brief acquaintance, Joseph F. Smith married seventeen-year-old Julina Lambson, who had been living with her uncle George A. Smith while Joseph F. worked for him in the Church Historian's office. Levira and Julina apparently got along well personally, but Levira ultimately could not accept plural marriage. After a separation of eight months she obtained permission from Brigham Young on 10 June 1867 to have their marriage dissolved. Levira asked Joseph F.'s permission to keep one letter and picture of him: "They will awaken saddest, sweetest, memories of the past, though the life history of one of earth's poor daughters had been burned to ashes. And Why? Because one of earth's brave and noble sons could not appreciate or stoop to musings of a gentle girlish heart."
In 1866 Levira obtained a divorce in California, charging that her husband had "been guilty of the crime of Adultery with several different women." Joseph F. Smith became president of the LDS Church in 1901, and after his time there has never been a president of the Church who was a divorced man. In 1868 he married Sarah Ellen Richards, and three years later married Edna Lambson. In 1883 Joseph F. Smith married Alice Ann Kimball and the next year he married his sixth and last wife, Mary Taylor Schwartz.
In 1866 Brigham Young ordained him an apostle and made him a counselor in the First Presidency. Through an apostle, Joseph F. Smith was not admitted to the Quorum of the Twelve until 1867, replacing Amasa Lyman. Joseph F. Smith served in the First Presidency for thirty-eight years, longer than any other man. He was counselor to Brigham Young, John Taylor, Wilford Woodruff, and Lorenzo Snow.
Between 1884 and 1891 Joseph F. Smith spent five years in exile to escape arrest for polygamy. Most of the time was spent in Hawaii. To his wife Sarah he wrote, "I cannot see the use of mothers with whole flocks of little helpless children being driven about the country for fear of a mob of deputy marshals. If they call on you, my darling, to go before the Grand inquisition or court--I want you, and I mean it too, to tell the God damned fiends that you are my wife now and forever, and they may help themselves."
On 17 October 1901 Joseph F. Smith was set apart as president of the LDS Church, with John R. Winder and Anthon H. Lund as counselors. Joseph F. Smith was the first president born in the Church and the only president to have a son [Joseph Fielding Smith] who also became president. In addition to serving as Church president, he also became general superintendent of the Deseret Sunday School Union, a position he held until his death. Under his leadership auxiliary organizations in the Church established the following magazines: the Improvement Era, the Children's Friend, and the Relief Society Magazine.
Thanks largely to the efforts of his predecessor, Lorenzo Snow, the heavy financial debts of the Church were paid by 1906. The new solvency paved the way for an expanded church building program including construction of the Church Administration Building and the temples in Hawaii and Alberta, Canada. Historic sites were purchased, including Joseph Smith's birthplace in Vermont, the Smith home and Sacred Grove near Palmyra, New York, the Carthage Jail in Illinois, and twenty-five acres near the temple site in Independence, Missouri.
In March 1904 President Smith became the first Church president to appear before the U.S. Senate when he was subpoenaed to testify at the Reed Smoot hearings. Although he has apparently sanctioned and even performed plural marriages after the 1890 Manifesto, Joseph F. Smith accepted responsibility only for his personal violations of Church and legal decrees against polygamous cohabitation after 1890. He denied authorizing, performing, or even knowing about any plural marriages contracted after that date. On 6 April 1904 President Smith issued an edict commonly called the "Second Manifesto," which reaffirmed the Wilford Woodruff Manifesto of 1890. Excommunication proceedings were initiated several years later, under the auspices of the Quorum of the Twelve, against Latter-day Saints who had entered polygamy after 1904, but Joseph F. Smith firmly resisted Senator Reed Smoot's persistent urgings to prosecute those who had entered the system prior to 1904.
In October 1918, Joseph F. Smith experienced a "vision on salvation of the dead and visit of the Savior to the Spirit World," which was added to the Pearl of Great Price in 1976 and became section 138 of the Doctrine and Covenants in 1981. Joseph F. Smith died of bronchpneumonia in Salt Lake City, 19 November 1918 at the age of eighty. No public funeral was held because of a nationwide influenza epidemic.
(This biographical sketch is based upon Richard S. Van Wagoner and Steven C. Walker, A Book of Mormons (Salt Lake City: Signature Books, 1982), 296-302.)
Content DescriptionReturn to Top
The Scott G. Kenney collection (1820-1984) reflects the research interests of Scott G. Kenney during the 1970s and early 1980s for a projected biography of Joseph F. Smith (1838-1901). The collection consists of typescripts made by Kenney, as well as photocopies of diaries and letters. Kenney's original organization of the material has been preserved. There is a wealth of information contained in the collection about the history of the Church of Jesus Christ of Latter-day Saints (hereafter abbreviated to the LDS Church, the Mormon Church, or simply the Church). This is the case because Joseph F. Smith was a nephew of the Prophet Joseph Smith, was ordained an LDS apostle in 1866, and became president of the Mormon Church in 1901. In order to give the reader a flavor of some of the topics selected quotations from letters or journal extracts are included in the inventory. However, such quotations are only a very small fraction of the information in the collection.
Section I contains Kenney's name files, arranged alphabetically by last name. It consists of boxes 1-7, and included in this section is material on the following individuals who had contact with Joseph F. Smith: former LDS presidents (John Taylor and Wilford Woodruff); members of the First Presidency (Charles W. Penrose, Anthony W. Ivins, Anthon H. Lund, John R. Winder); secretaries to the First Presidency (L. John Nuttall, George Reynolds); fellow apostles (Abraham H. Cannon, George Q. Cannon, Albert Carrington, Heber J. Grant, Franklin D. Richards, George F. Richards, John Henry Smith, George A. Smith, Reed Smoot, Moses Thatcher, Abraham O. Woodruff, Brigham Young, Jr., and John W. Young); other LDS general authorities (B. H. Roberts); his wives (Julina Lambson Smith; Levira Annette Smith); as well as numerous others. Also included are extensive quotations from correspondence of the LDS First Presidency (alphabetized under "F").
Section II, consisting of only box 8, contains an assortment of dated items from 1820 to 1918, the year of Joseph F. Smith's death. The chronology is divided into early LDS history (from Joseph Smith's First Vision in 1820 until 1837) and then ten major time periods covering the life of Joseph F. Smith (1838-1918).
Section III, boxes 9-12, contains Kenney's subject files. These are arranged alphabetically and contain information on the following topics: Adoption; Anti-Mormon Literature; The Argus; Arts; Banks and Insurance; Big Hom Basin; Blacks; Book of Mormon; Brigham Young Estate; Brigham Young University Controversy; Bullion-Beek Mine; Canada; Correlation Committee; Davis County Cooperative; Doctrine and Covenants; Doctrines and Ordinances; Edmunds-Tucker Act; Education; Escheatment; Expedition to South America; Finances, Church; First Vision; Fundamentalism; Government Officials; Idaho Politics; Immigration; The Improvement Era; Indians; Iosepa Colony; Japan; Journal History; Mexico; Missions; Nauvoo; One-Volume History; Photo History; Phrenology; Polygamy; Post-Manifesto Polygamy; Publications; Railroads; Recreation; Relics; Relief Society; Reorganized Church of Jesus Christ of Latter Day Saints; Republican Party; Saltair; School of the Prophets; Second Anointings; Seventies; Sex; Smoot Case; Social Statistics; Statehood, Utah; Sterling Mine; Sugar Industry; Sunday School; Temporal Authority; Underground; Unions and Secret Societies; Utah Politics; Women; Word of Wisdom; and the Young Men's Mutual Improvement Association (YMMIA).
Kenney donated his collection to the University of Utah in order to insure that there would be no restrictions placed on access to his research; also, a complete photocopy of the collection has been placed at Brigham Young University. Scattered through the Scott G. Kenney Collection located in the Marriott Library at the University of Utah are photocopies of many documents from the LDS Church Archives in Salt Lake City. These items, all donated by Kenney, may be read by patrons at the University of Utah, but no copies will be made of pages that have the stamp of the LDS Archives.
Use of the CollectionReturn to Top
Restrictions on Use
No material from the LDS Church Archives (identified by stamp) may be reproduced.
The library does not claim to control copyright for all materials in the collection. An individual depicted in a reproduction has privacy rights as outlined in Title 45 CFR, part 46 (Protection of Human Subjects). For further information, please review the J. Willard Marriott Library's Use Agreement and Reproduction Request forms.
Preferred Citation
Collection Name, Collection Number, Box Number, Folder Number. Special Collections, J. Willard Marriott Library, The University of Utah.
Administrative InformationReturn to Top
Detailed Description of the CollectionReturn to Top
I: PeopleReturn to Top
This series contains the files by and about people in LDS history, arranged alphabetically by last name. The material in the files consists of typed extracts from the originals or photocopies. Selected quotes and a listing of letters indicate the nature of the material found in each folder. The quotations provide a sampling of the numerous topics covered.
Container(s) | Description | Dates | |
---|---|---|---|
Ezra Taft Benson to First Presidency |
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Box | Folder | ||
1 | 1 | Ezra Taft Benson
"The Gospel Teacher and His Message"
|
1976 |
1 | 2 | Ezra Taft Benson
|
1976-1981 |
1 | 3 | George T. Benson
|
1888-1933 |
1 | 4 | Abraham H. Cannon, Diary, extracts
"I had a conversation with Bro. [Lorenzo] Snow about various doctrines. Bro. Snow said I would live to see the time when brothers and sisters would marry each other in this church. All our horror at such a union was due entirely to prejudice, and the offspring of such unions would be as healthy and pure as any other These were the decided views of Pres. [Brigham] Young when alive, for Bro. S[now] talked to him freely on this matter."
|
1884-1887 |
1 | 5 | Abraham H. Cannon, Diary, extracts
"Father [George Q. Cannon] proved ... by passages from the Book of Mormon and Doctrine and Covenants that all men, even the sons of perdition, will be resurrected and stand before God to be judged. He believes that Jesus Christ is Jehovah, and that Adam is his father and our God; that under certain unknown conditions the benefits of the savior's atonement extend to our entire solar system. Jesus, in speaking of himself as the very eternal Father speaks as one of the Godhead, etc. Many obscure points of doctrine were made plain to me by the conversation this morning."
|
1887-1889 |
1 | 6 | Abraham H. Cannon, Diary, extracts
"Pres. [Wilford] Woodruff spoke in regard to second anointings and said the presidents of stakes were to be the judges of who were worthy to receive them, but it was an ordinance of the eternal world which belonged particularly to old men."
|
1889-1891 |
1 | 7 | Abraham H. Cannon, Diary, extracts
"The recent report of the Utah Commission, the full text of which just came during the night, was discussed. False statements: that 18 polygamous marriages have been performed since the manifesto was issued."
|
1891 |
1 | 8 | Abraham H. Cannon, Diary, extracts
"They [the First Presidency] expressed themselves very freely on the disunion which has existed among us, and desired to know from all present whether or not we considered they had a right to dictate to us the policy we should pursue in pos [politics?], as well as in all other things, temporal or spiritual. The brethren all agreed that this was the right of the Presidency."
|
1892-1893 |
1 | 9 | Abraham H. Cannon, Diary, extracts
"I [George Q. Cannon] am thankful for what has been revealed.... There has been a disposition since the days of Nauvoo for men to seek to add to their future kingdoms by having dead persons sealed and adopted to them. Amasa Lyman once said, 'When it comes to the game of kingdoms, I can hold my own with any of them,' meaning that his following was as large.... Adoptions to certain men naturally led men to seek counsel from those to whom they were thus adopted, and consequently the Presidency and general priesthood was set to one side."
|
1894 |
1 | 10 | Abraham H. Cannon, Diary, extracts
"George Q. Cannon has deeded big house in Seventeenth Ward to Hiram B. Clawson for use of Clarkson, Trumbo, and others. I told father that I felt certain he will yet find that Clawson receives some pecuniary advantage from this deal. Indeed, I told father that I knew of Clawson having had a rakeoff on sums of money which the church paid U.S. Marshal Benton to keep him quiet during the Raid."
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1895 |
1 | 11 | Abraham H. Cannon, Diary, extracts
"We had some talk about the injurious effects of the use of cocaine, which is a drug similar to opium, and sometimes leads those who use it to commit suicide. Bro. [Franklin D.] Richards told of a certain woman who is in the church, and who contemplated committing suicide.... Father said he believed some suicides would meet a Second Death."
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1895 |
1 | 12 | Frank J. Cannon, Correspondence
|
1892-1908 |
1 | 13 | George Q. Cannon, Correspondence
|
1892-1898 |
1 | 14 | Albert Carrington, Correspondence
|
1878 |
1 | 15 | Jared Carter, Diary Extracts
"While in Kirtland there was some conversation among some of the elders as though I had ought to be ordained but I informed them notwithstanding I felt as though it was my indispensable [?] duty to preach the gospel that I was unwilling to be ordained unless it was by the consent of all the elders or it should be made known by revelation for I had heard that Newel Knight had said that it was not expedient that I should be ordained but it did appear by revelation that God required that I should be ordained."
|
1833 |
1 | 16 | James L. Clayton, letter to Elder Boyd K. Packer |
19 November 1981 |
1 | 17-18 | William Clayton
|
1843-1946 |
1 | 19 | William Clayton
|
1843-1846 |
1 | 20 | William Clayton
"Extracts from Wm Claytons private Book," 56 pp., including the following headings: "Keys," "Observation on the Sectarian God," "Priesthood," "Behold a sower went forth to sow &c," "A Key to the Revelations of John," "A Revelation given at Kirtland," "A Revelation," "Prophecy on War," and "The subject of the dispensation of the fulness of times."
|
1843-1846 |
1 | 21 | Ina Coolbrith, Correspondence
|
1857 |
1 | 22 | Ina Coolbrith, Correspondence
|
1908 |
1 | 23 | Clerks
Bruce A. Van Orden, "Close to the Seat of Authority: Secretaries and Clerks in the Office of the President of the LDS Church, 1870-1900"
|
|
First Presidency |
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Box | Folder | ||
2 | 1 | First Presidency, Correspondence
John Taylor, letter to the First Presidency, 7 November 1877, says: "The subject of the present condition of the patriarchs has lately been considered by us. It has appeared to several of the members of the quorum [of the Twelve] that they had lately noticed a spirit amongst some of the brethren ordained to this office, to degrade it to a mere means of obtaining a livelihood, and to obtain more business they had been traveling from door to door and underbidding each other in the price of blessings.... Resolution: 'that a quorum of patriarchs be organized, over which, Bro. John Smith, by virtue of his calling, will preside, and the members of which quorum he will direct in their labors and operations, as he shall be instructed by the council of the apostles, and that it shall be Bro. Smith's duty to see that Records of Blessings are properly kept and preserved.' (unanimously passed)."
|
1877-1885 |
2 | 2 | First Presidency, Correspondence
L. John Nuttall, letter to Elder William Adams, 9 January 1882, says: "I am directed to say that the Liquor question is one that requires the best judgment and firmness of all concerned to properly handle and control, as any other one thing among us as a people. And in view of the complications attending the sale of liquors, President [John] Taylor thinks it will be best for your Cooperative Institution to handle it, where, under the wise counsel of the Board of Directors, such safeguards can be thrown around it as will be beneficial. Its sale should be confined, as much as possible, for medicinal purposes only, and then so controlled as not to interfere with the business of the store, to offend the fine feelings of the Sisters, as they shall be doing business there. In no case should any liquor be drunk on the premises."
|
1881-1883 |
2 | 3 | First Presidency, Correspondence
George Reynolds, secretary to the First Presidency, letter to Edward Cliff, 14 March 1885, says: "I write by direction of Elder Franklin D. Richards. It is understood here that it would be desirable for reasons that need no explaining, that you should take a mission [in order to avoid imprisonment for polygamy]. Where would you prefer? How would New Zealand suit you? Our reason for asking is that at the present time there is no call for Elders in Great Britain; more have gone there than are required; while there is an appeal from New Zealand for missionaries by reason of the number of the natives who are joining the Church. Please state in your answer your feelings on this matter fully and frankly, and they will be appreciated by Bro. Richards." [Cliff was imprisoned for polygamy from October 1887 until April 1888.]
|
1883-1885 |
2 | 4 | First Presidency, Correspondence
John Taylor and George Q. Cannon, letter to Franklin Spencer, 22 October 1885, says: "As to the proper method of dealing with what are called minor sins, the Presidents of Stakes and Bishops have it in their power to decide. That there has been too much looseness upon these points in many places appears clear to us from the reports which reach us. Sabbath breaking, drunkenness, blasphemy, and sins of this character forbidden by the word of God should not be allowed to pass unreproved by the officers of the Church."
|
1885 |
2 | 5 | First Presidency, Correspondence
John Taylor, letter to Marriner W. Merrill, 27 January 1886, says: "It is not advisable to fall into the fashion of issuing certificates of the character you describe [i.e., of polygamous marriages]. The parties themselves should keep a record of the transaction and the names of the witnesses, and beyond this nothing more is necessary unless it should be required to prove the marriage for the purposes of heirship to property, when it can be procured. We do not think it proper for a young man of the age you mention and an old lady, such as you describe, to marry for time and eternity. There would be no objection to a union for eternity, even where such a disparity of ages exist."
|
1885-1887 |
2 | 6 | First Presidency, Correspondence
First Presidency, letter to Angus M. Cannon, 4 February 1887, says: "As the presidency of your stake meets tomorrow and there may be an inclination on the part of some to take up the question on round dancing at the University Ball and at some other parties which have been held in the city, we suggest to you that nothing be said upon that subject for the present."
|
1887 |
2 | 7 | First Presidency, Correspondence
George Reynolds, secretary to the First Presidency, letter to Arthur Eroppe, 9 March 1888, says: "I will say that it is the universal rule that all our members should be re-baptized and re-confirmed when they reach Zion. This requirement has been observed by the President of the Church, and all its officers and members, and would be required of you on your arrival."
|
1887-1896 |
2 | 8 | First Presidency, Correspondence
First Presidency, letter to artists in Paris, 26 April 1892, says: "The walls of the Garden [of the Salt Lake Temple] ought to represent as well as can be done, the Garden of Eden in the condition in which it was when the Lord placed our first parents therein, as described in the scriptures, filled with the most beautiful vegetation, and with animals of every kind dwelling together without enmity.... We would like the designs to be as beautiful as it is possible to obtain."
|
1880-1892 |
2 | 9 | First Presidency, Correspondence
Wilford Woodruff and JFS, letter to Job Pingree, 23 January 1894, says: "With regard to your questions we will say that no one who has deliberately committed murder can be permitted to be baptized into the Church of Christ, and we regard those who intentionally destroy their children before birth as included in this prohibition; as to the lesser sin of preventing conception, no general rule can be laid down, there are so many different circumstances distinguishing one case from another and such a difference in motives that each particular case has to be judged by itself and decided by the light of the Spirit."
|
1893-1894 |
2 | 10 | First Presidency, Correspondence
[George F. Gibbs, secretary to the First Presidency], letter to Levi Savage, 17 December 1895, says: "I am directed by the First Presidency to say in answer to your favor of tenth instant that in the cases to which you refer, the same rule holds good with regard to both living and dead. For those who have associated with any upon whom rests the curse of Cain [the Blacks] baptisms can be performed, but endowments cannot be received. The fact of them being dead does not make any difference in regard to this law."
|
1894-1898 |
2 | 11 | First Presidency, Correspondence
George Reynolds, secretary to the First Presidency, letter to Ben E. Rich, 11 March 1899, says: "If an Elder feels that he has just cause and is moved upon by the Spirit of God to wash his feet against a person or persons who have violently or wickedly rejected the truth, let him do so quietly and beyond noting it in his journal let him not make it public. Nothing should be published in the Southern Star or else-where on this subject. Elders should be privately instructed and should let the matter rest between them, the Lord, and the persons concerned."
|
1899-1903 |
2 | 12 | First Presidency, Correspondence
First Presidency, letter to Heber J. Grant, 12 October 1906, says: "It has always been held that a man tainted with Negro blood is not eligible to hold the Priesthood; neither is a white man who marries a Negro woman, or a woman tainted with Negro blood."
|
1903-1908 |
2 | 13 | First Presidency, Correspondence
First Presidency, letter to William Budge, president of the Logan Temple, 20 February 1912, says: "This will authorize you to permit the temple work to be done in behalf of the father of the bearer, Anna J. Keller, of Mink Creek, Idaho, and then perform the sealing ordinance in behalf of her parents, to whom she wishes to be sealed, leaving the record showing the sealing of her mother to Bishop Rasmussen unchanged. P.S. Please make a note on the record in connection with the sealing of the parents of Sister Keller that it has been done under instruction of the First Presidency."
|
1909-1912 |
2 | 14 | First Presidency, Correspondence
First Presidency, letter to the General Boards of the YLMIA, Primary, and Relief Society, 22 September 1916, says: "We feel that there exists a pressing need of improvement and reform among our young people, specifically in the matter of dress and in their social customs and practices. Our women are prone to follow the demoralizing fashions of the world; and some of the daughters of Zion appear to vie with one another in exhibitions of immodesty and of actual indecency in their attire.... Many of our youth of both sexes are fast approaching a state of depravity in dancing, and in their feverish pursuit of frivolous and dissipating pleasures."
|
1912-1916 |
2 | 15 | First Presidency, Correspondence
First Presidency, letter to Thomas J. Yates, 6 February 1917, in answer to the question, namely, "Where a mother and father have joined the Church and are doing work in the temple, we take it that the father is heir for his line and the mother is heir for her line. Question: Does the mother lose her heirship when her oldest son receives the Higher Priesthood, if he is a good and faithful man, or does she retain it, having commenced the work for her line?" says in answer: "The mother does not lose her heirship when her oldest son receives the Higher Priesthood. If prevented by death or otherwise from further acting as proxy in behalf of her own line of ancestry it will be in order for her heirs to continue the work commenced by her and to see that done by her personally or at her instance, thus recognizing her right of heirship."
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1916-1935 |
Susa Young Gates to George Reynolds |
|||
Box | Folder | ||
3 | 1 | Susa Young Gates, Correspondence
|
1889-1916 |
3 | 2 | Heber J. Grant & Anthony W. Ivins
|
1895-1916 |
3 | 3 | James Jack, Correspondence
|
1887 |
3 | 4 | Andrew Jenson, Correspondence
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1906-1915 |
3 | 5 | George C. Lambert, Correspondence
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1902-1907 |
3 | 6 | Anthon H. Lund, Diary, extracts
Rudger Clawson: "I do not want my sons to see me go back on my family so that when I die it shall be said of me that I have gone back on a principle. I am aware of the feeling growing among the people that plural families are unpopular. They are growing less.... This principle will never be taken from the earth. There were many a first wife who rejoiced at the manifesto. There was on the other [hand] many who grieved and were afflicted. There are some who think the church is going back upon the principle [polygamy]. I tell them this is not so."
|
1891-1903 |
3 | 7 | Anthon H. Lund, Diary, extracts
"Temple meeting with Twelve: it was shown by Bro. [Rudger] Clawson that the church is worth 3,200,000.00 above all liabilities. This was a good showing."
|
1903-1905 |
3 | 8 | Anthon H. Lund, Diary, extracts
"In the afternoon we had a large meeting. I spoke upon inconsistent claim made by the Reorganites [members of the Reorganized Church of Jesus Christ of Latter Day Saints], that this church is rejected because the temple was not finished in a certain time and their church is accepted because they do not accept temple work!"
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1905-1908 |
3 | 9 | Anthon H. Lund, Diary, extracts
"I attended temple meeting. It was agreed to release Bro. [William B.] Preston. He is getting worse, and is even drinking. He is not responsible. It was agreed to appoint C. W. Nibley to take his place... In the evening I wrote the release of Bishop Preston. I made it as mild as I could."
|
1907-1910 |
3 | 10 | Anthon H. Lund, Diary, extracts
"I spent the forenoon in the Historian's Office where Bro. C. W. Penrose and I listened to Bro. [B. H.] Roberts reading his concluding chapter on the prophet Joseph Smith. We got him to eliminate his theories in regard to intelligences as conscious, self-existing beings or entities before being organized into spirits. This doctrine has raised much discussion and the inference on which he builds his theory is very vague. The prophet's speech delivered as a funeral sermon over King Follett is the basis of Bro. Roberts doctrine: namely where he speaks of man's eternity claim. Roberts want to prove that man then is co-eval with God. He no doubt felt bad to have us eliminate his pet theory."
|
1910-1915 |
3 | 11 | Bruce R. McConkie
|
1980 |
3 | 12 | L. John Nuttall, draft papers, extracts
"A reply was sent to Bro. O. V. Avy's letter received yesterday, granting him and Bro. Emil Buchmiller the privilege of taking each a wife among the Mayas of Yucatan, in case they found it would aid them in the more perfect accomplishment of the mission they proposed; but telling them there must be no plural marriages or other sexual relations with the women of that race."
|
1886-1890 |
3 | 13 | L. John Nuttall, Diary typescript, extracts
"Read the following 'Pres. Brigham Young died at 4 o'clock.' This seemed a heavy blow. Yet I felt a weight of sorrow on the receipt of each telegram. And now felt that the Master Mind of Utah and the Whole World had been called away leaving a blank and a sorrowful time for the Latter-day Saints. Received the following: 'Pres. Brigham Young's funeral will be held at 12 o'clock on Sunday next.' Felt much depressed in spirits."
|
1876-1904 |
3 | 14 | Charles W. Penrose, Diary, extracts
"Read to high council Bro. Francis M. Lyman's remarks at the last meeting of stake conference. Council adopted resolution which I wrote dissenting from the doctrine advanced by Bro. Lyman that an apostle had the right to change a regulation established in a regularly organized stake of Zion of his own volition, without instructions from the First Presidency. The presidency of the stake were requested to write the views of the council and present them with the resolution and the report of the remarks of Bro. Lyman to the First Presidency."
|
1895-1897 |
3 | 15 | George Reynolds, Diary, extracts
"The School of the Prophets was re-organized after the ancient order. We went to the Endowment House fasting, had our feet washed by the president (see D&C 88). Partook of the sacrament &c. Thirty-eight brethren were present on this occasion."
|
1881-1906 |
Franklin D. Richards to B. H. Roberts |
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Box | Folder | ||
4 | 1 | Franklin D. Richards, Diary, extracts
"It has been known some time past that the President [John Taylor]'s health was failing--that at times his mental faculties refused to act or if at all but very sluggishly--with almost entire loss of memory of what had been recently transpired."
|
1886-1887 |
4 | 2 | Franklin D. Richards, Diary, extracts
"While looking at Professor Alexander Winchell's book Adamites and pre-Adamites, the spirit showed me that if the doctrine of the prophet Joseph [Smith] were accepted, viz., that the earth is composed of parts or fragments of other earths--various different problems would become easy of solution--viz., different occurrences of races different geological periods of time. Existence of pre-Adamites. It would account for finding bones of mammoth [and] mastodon so great depth below the surface or human skeletons either, or any other marks of civilization."
|
1888-1889 |
4 | 3 | Franklin D. Richards, Diary, extracts
"President Lorenzo Snow made a lengthy and powerful discourse an hour and more in length which affected all present and regulated the current of the spirit, cleansing the atmosphere, misunderstandings were adjusted between each other and between them and the First Presidency. We met fasting--when differences were settled we clothed and prayed in the Holy Order. We then broke bread and poured out Dixie Wine and celebrated the Death and suffering of our Lord Jesus Christ."
|
1889-1892 |
4 | 4 | Franklin D. Richards, Diary, extracts
"President Wilford Woodruff melted to tears blessed the brethren present believed that not one of us would fail but that all of us would overcome and obtain our crowns in the kingdom of God said we must be unified or God would put us away and place others in our stead."
|
1893-1894 |
4 | 5 | Franklin D. Richards, Diary, extracts
"Read reports of M. T. Farnsworth, recorder of Manti Temple-manifestations in St. George and Manti Temples, parts of which were expunged or rejected."
|
1894-1895 |
4 | 6 | Franklin D. Richards, Diary, extracts
B. H. Roberts "showing a broken heart and a contrite spirit stating the reasoning of the spirit with us the only male representative of his father's or his mother's line in the church for the redemption of their dead. This overcame him he broke down with a terrible struggle and conformed entirely to the wishes of the presidency and council."
|
1895-1896 |
4 | 7 | Franklin D. Richards, Diary, extracts
"Conversed about the conduct of ancient David, our modern Moses, and the nature and heinousness of certain sins--and mode of cleansing therefrom also about transmigration of souls as believed and taught by Charles and Abraham Stayner and some of their converts."
|
1896-1899 |
4 | 8 | Franklin S. Richards, extracts |
1887-1888 |
4 | 9 | George F. Richards, Diary, extracts
|
1907-1911 |
4 | 10 | B.H. Roberts, extracts from letters
Items of Church History to be Referred to Pres. JFS Typed summaries from Roberts Collection, 11 pp.
|
1893-1922 |
4 | 11 | B. H. Roberts, Correspondence
|
1896 |
4 | 12 | B. H. Roberts, Correspondence
|
1900-1908 |
4 | 13 | B. H. Roberts, Correspondence
|
1909 |
4 | 14 | B. H. Roberts, Correspondence
|
1909 |
4 | 15 | B. H. Roberts, Correspondence
|
1910-1911 |
4 | 16 | B. H. Roberts, Correspondence
|
1912-1915 |
4 | 17 | B. H. Roberts, Correspondence
|
1911-1915 |
4 | 18 | B. H. Roberts, Correspondence
|
1928-1929 |
4 | 19 | B. H. Roberts, Correspondence
|
1930-1933 |
4 | 20 | B. H. Roberts
"Data of Verbal and Grammatical Errors in the Book of Mormon," 41 pp., says: "Whence all these blunders! Surely neither the Lord nor any instrument fashioned by his wisdom can be held accountable for these errors. The truth must be, that the Prophet Joseph, through the inspiration of the spirit of the Lord on his mind, and aided in some way by the Urim [and] Thummim, obtained the meaning of the Nephite characters as he could think in, and as his knowledge of English was imperfect, the language of an untutored boy in the western wilderness of New York, he used just such phraseology as he was master of, and hence these blunders in the use of wrong words and wrong grammatical forms. Again I say, that in none of these verbal errors do I find that which mitigates against the divine origin of the Book of Mormon or its translation by the inspiration of God resting upon the mind of the Prophet."
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4 | 21 | B. H. Roberts
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1911 |
4 | 22 | B. H. Roberts, newsclippings
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1898-1900 |
4 | 23 | B. H. Roberts, newsclippings
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1899-1920s |
Smith Family Material |
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Box | Folder | ||
5 | 1 | Smith Family
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1894-1906 |
5 | 2 | Elias Smith, Diary, extracts, 9 pp.
"We were highly pleased [in 1851] with the general appearance of the [Salt Lake] City ... many elegant houses built of adobies or unbumt bricks presented themselves in all parts of the city."
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5 | 3 | George A. Smith, Diary, extracts, 3 pp.
"I took the liberty to tell an Elder, last Sunday I did not want him to come on the Stand drunk as his breath smelt so strong of liquor that the Spirit of the Lord could not abide there. He went home, sent the president of the branch a note stating that he had burnt his Hymn Book and all other works, he had of the Church, and would burn his Book of Mormon 'as soon as he could find it.'"
Bathsheba Smith, extracts
|
|
5 | 4 | Jesse N. Smith
Photocopies and extracts from The Journal of Jesse Nathaniel Smith: The Life Story of a Mormon Pioneer, 1834-1906 (Salt Lake City: Jesse N. Smith Family Association, 1953).
"Received my second anointing in the upper room of the Historian's House, George A. Smith officiating and Joseph F. Smith assisting."
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5 | 5-6 | John Henry Smith
"I called upon ex-Senator [Charles J.] Faulkner of West Virginia and had a nice talk with him. He thinks we ought to drop John W. Taylor and Matthias F. Cowley and Joseph M. Tanner from their positions but not cast them out of the Church. He says this is the view of a number of the senators."
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|
5 | 7-10 | Joseph Smith, Jr., Diary, as kept by Willard Richards |
1842-1844 |
5 | 11 | Joseph F. Smith
Biographical Sketch written by Scott G. Kenney for the Andrew Jensen Society, 15 September 1980, notes, 4 pp.
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|
5 | 12 | Joseph F. Smith, Correspondence
David Taylor wrote: "Levira [wife of JFS] left on last Tuesday morning (this is Sunday) with her aunt in the overland coach for San Francisco... I did not much like for her to go so far from home, unprotected among the Gentiles. You will soon be there to protect her. I am not personally acquainted with Mrs. Kimball, but judging from rumors, I do not suppose that her company will have any beneficial effect on Levira, in strengthening her faith in the gospel; especially in the 'peculiar institution' [polygamy], the obedience of wives to their husbands, etc."
|
1856-1911 |
5 | 13 | Joseph F. Smith, Correspondence
Charles Kelley wrote: "R.M., president of the YMMIA and Sunday School worker, [and] home missionary, lived with a girl for some time before marrying her--baby born few months after marriage. Excommunicate?" JFS replied: "Let the young people, if you think they have sincerely repented, confess their sin and ask forgiveness before the people of the ward."
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1890-1904 |
5 | 14 | Joseph F. Smith, Correspondence
Horace G. Whitney wrote: "According to verbal instructions from Bro. George Reynolds, we are going ahead with the printing of the second edition of the large size Book of Mormon, making the matter conform in every respect to our electrotyped edition, except the word 'Satan' is to be decapitalized throughout the book." JFS in ink wrote: "Let him go ahead under Bro. R[eynolds]'s instructions."
|
1904-1910 |
5 | 15 | Joseph F. Smith, Correspondence
Ben E. Rich wrote: "Yesterday morning a wire came to the New York Times from the Salt Lake Tribune, saying they understood [Max] Florence had a photo of your bedroom, showing four beds and asking the Times to interview him on the same. The matter is in [Isaac] Russell's hands who will see the DAMN
CUSS today and I will then report to you. The longer I live, the more firmly I believe some fellows should die."
|
1907-1915 |
5 | 16 | Joseph F. Smith, Correspondence
"During the lifetime of the late Pres. Wilford Woodruff a rule was established by him not to permit a woman to be anointed to a man unless she had lived with him as a wife. This was a restriction of the rule in such cases which obtained during the lifetime of Presidents Brigham Young and John Taylor. After considering the matter we have concluded to restore the practice as expressed in the following, and which will govern in such cases in the future: Any woman who has been sealed to a man in life or by proxy, whether she has lived with him or not, shall have the privilege of being anointed to him inasmuch as he shall have had his second blessings."
|
1860-1915 |
5 | 17 | Joseph F. Smith, Correspondence
Mary Taylor Schwartz Smith wrote: "I have been taught to recognize plural marriage as a divine institution and to recognize all wives as equal as far as their position as wives go. But I do not think there is the amount of consideration for each others feelings, or as good an understanding exists between husbands and wives in that connection."
|
1875-1915 |
5 | 18 | Joseph F. Smith, Correspondence
A. F. Smith wrote: "Frank just called me up over the phone advising me that Aunt Edna has been in the [Salt Lake Knitting Works] store in no good disposition causing some little difficulty regarding the new finish you authorized me to put on the garments. She refuses to allow those wearing the garment with the finish to go through the temple with them, this is causing us a good deal of injury and trouble. Customers are objecting to their purchase on the grounds that they are not permitted in the House [of the Lord]. Kindly request of her to be more careful... as I was very cautious, before adopting this new finish, to refer the matter to you and the Presidency and not until your advice and sanction did I adopt this change. The trade now is demanding the new style, in fact it is a difficult matter to dispose of the few remaining old garments that we have on hand."
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1854-1918 |
5 | 19 | Joseph F. Smith, Correspondence
"Joseph F. Smith's book in account with Trustee-in-Trust p. I 1867 June 10. Dr. to cash, divorce [from Levira Smith] $10.00."
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1870-1905 |
5 | 20 | Joseph F. Smith, Letterbooks
JFS, letter to John D. T. McAllister, 23 August 1875: "From my childhood-for twenty years and upwards I chewed the filthy weed [tobacco]. I never saw the moment during the whole time that I was not inwardly ashamed of it. Insomuch I endeavored to keep it to myself, using great caution. One day I went into the Pres. [Brigham Young]'s office. He whispered to me, I was obliged to whisper back. He smelt my breath, and started in surprise, 'Do you chew tobacco?' I could have shrunk out of existence, or annihilated myself from very shame, and he saw I was ashamed of myself, and pitying me said, 'Keep it to yourself!' When I went out I was resolved that I who so hated hypocrisy--now thoroughly hating myself--would conquer my appetite for tobacco or know the reason why. I tried with it in my pocket, but it was no use. My hand would involuntarily find and put it in my mouth...."
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1875 |
5 | 21 | Joseph F. Smith, Letterbooks
JFS, letter to Junius F. Wells, 30 November 1875: "In the first place it [the RLDS Church] is a fraud, a base counterfeit, having only a form and color of the true coin, but not the metal. It is an attempt by apostates, to compromise with the world, and popularize the names of Joseph Smith and 'Mormonism,' and at the same time the secret design is to root out and destroy the kingdom of God, as they never could and never can endure sound doctrine."
|
1875-1882 |
5 | 22 | Joseph F. Smith, Letterbooks
JFS, letter to Samuel F. Atwood, 17 March 1883: "When I entered into celestial marriage with my first wife [Levira] I solemnly covenanted and agreed, and so did my wife 'to observe and keep,' not a part, but 'all the laws, rites' etc., appertaining unto the new and everlasting covenant of matrimony. I understood and still do that the eternity of the marriage covenant includes a plurality of wives."
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1881-1889 |
5 | 23 | Joseph F. Smith, Letterbooks
JFS, letter to Susa, 21 May 1890: "While we are under the claws of the 'Great American Eagle' there is no use of teasing it by plucking its feathers. Even the truth should not be told at all times; and especially when silence is all that is required.... The policy now is, and it is a reasonable one, to pass by the sleeping lion, if we can, without kicking him."
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1887-1891 |
5 | 24 | Joseph F. Smith, Letterbooks
JFS, letter to Hyrum, 3 September 1897: "I do not wish to chide you for having allowed yourself to contend with a darkey [Black man] on a public rostrum, but I could not help feeling it was a little undignified on your part. While I approve of your efforts to defend the truth ... allow me to suggest that when you are compelled by a sense of duty to meet the enemy try and make sure that your 'foe is worthy of your steel.'"
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1861-1899 |
6 | 1 | Joseph F. Smith, Letterbooks
JFS, letter to Edward Bunker, 27 February 1902: "Adam-God theory: what is called the Adam-God doctrine may properly be classed among the mysteries. The full truth concerning it has not been revealed to us; and until it is revealed all wild speculations, sweeping assertions and dogmatic declarations relative thereto are out of place and improper. We disapprove of them and especially the public expression of such views."
|
1899-1903 |
6 | 2 | Joseph F. Smith, Letterbooks
JFS, letter to Willard R. Smith, 12 August 1905: "Be careful not to overload your stomach after fasting, and try to avoid as far as possible, long continued fasting, as I believe it to be hurtful to the system. To fast one day once a month is all that the Lord requires, and the extreme that some Elders go to in fasting for one, two, or three days together is in my judgement not only hurtful, but entirely unnecessary."
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1903-1906 |
6 | 3 | Joseph F. Smith, Letterbooks
JFS, letter to Elias Wesley Smith, 17 May 1908: "If you have a fault it is in the fact that you are extremely companionable yourself. It is well to observe a certain amount of caution in becoming friendly and to trusting with your associates. Always hold a degree of reserve until you become well acquainted with strangers and too familiar with them."
|
1906-1911 |
6 | 4 | Joseph F. Smith, Letterbooks
JFS, letter to Elmer Kneale, 9 March 1912: "I regard Charles Darwin as one of the most able and devoted students of Nature the world has known, and as an investigator whose labors have been of incalculable good to mankind. I do not accept, however, his hypotheses as facts, nor the many vagaries and unproved theories that less able men have tried to add to his teachings."
|
1909-1916 |
6 | 5 | Joseph F. Smith, Diaries
23-25 August 1872: "Friday: hike to six lakes, beautiful scenery; Saturday: kill porcupine, catch trout; Sunday, we erected a good swing to help pass off the moments at camp. Attended to our prayers, and only violated the 'Word of Wisdom' by drinking coffee."
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1857-1879 |
6 | 6 | Joseph F. Smith, Diaries
12 October 1880: "Council of Fifty met.... Were instructed by George Q. Cannon after affirming that they were in fellowship with every other person in the room, giving them the 'charge,' the 'name,' and 'key word,' and the 'constitution,' and 'penalty.' The penalty was objected to by Joseph Young. He said it was first suggested by the 'pagan prophet' but was not sanctioned by Joseph the Prophet.... George Q. Cannon read the minutes of the first organization, which did sanction the 'penalty.'"
|
1879-1883 |
6 | 7 | Joseph F. Smith, Letterbooks
Francis M. Lyman, letter to JFS, 3 September 1888: "Prayer circle: when they offered up the signs in forming the circle I notice a strange movement in connection with the first sign, a kind of wrenching or grabbing movement with the right hand in front of the mouth, as I learned after, representing the tearing out the tongue by the roots. I asked them who organized their circle and they said Bro. Heber C. Kimball. I asked if any of the Twelve had met with them lately. They said Bro. Joseph F. Smith had met with them some years ago. I asked where they got that new movement from and when. They told me from Bishop Chester Call about six months ago, and that he brought it directly from the Logan Temple." At bottom of page JFS asks Marriner W. Merrill if it is being done in Logan; on Wilford Woodruff orders.
|
1857-1902 |
6 | 8 | Joseph F. Smith, Letterbooks
David H. Cannon, president of the St. George Temple, letter to JFS, 11 April 1902: "Is it proper for a young woman, who is properly recommended, to be washed and anointed for the benefit of her health in the Temple when she has not had her endowments? 'No. Joseph F. Smith.--washing and anointing in the temple belongs to those who have had Endowments.'"
|
1888-1902 |
6 | 9 | Joseph F. Smith, Letterbooks
Heber J. Grant, letter to the First Presidency, 11 June 1905, complaining of Professor Wolf (Brigham Young College) who had courted English girl; now sending anti-Mormon comments and Tribune editorials; also "a California paper containing the most accurate expose of the Endowment I have ever seen."
|
1902-1905 |
6 | 10 | Joseph F. Smith, Letterbooks
Ferdinand F. Hintze, letter to JFS, 26 May 1907: "You intimated today at meeting that you would like my ideas relative to the Prophet Joseph Smith's translating the Book of Mormon from the Nephitish plates.... I do not agree with the [B. H.] Roberts theory in the [YMMIA] manual, nor the Ricks theory in the Juvenile [Instructor], nor in the old theory that the Prophet received the translation in English through the Urim and Thummim. From reading such as I have chanced to find recorded by the Prophet--which is very little--and my experience in translating from a known tongue to an, to me, more or less unknown tongue, viz., Turkish, I believe that the Prophet read the Nephite language by the power of God as manifested through the Urim and Thummim or seer stone sufficiently to understand the full sense of it, and then proceeded to put that conception into English according to his best ability."
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1905-1908 |
6 | 11 | Joseph F. Smith--Brothers and Sisters
JFS, letter to Martha Ann Harris, 11 February 1891, 6 pp. Brigham Young, Office Journal, 19 March 1862: "Brigham Young suggests that Patriarch John Smith should be sent on a mission (it would do him good) 'as he was given to rowdyism.'"
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6 | 12 | Joseph F. Smith--Children
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6 | 13 | Joseph F. Smith--Children
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6 | 14 | Joseph F. Smith--Estate
Letter to Aunt Mercy R. Thompson, 4 May 1875, 2 pp.
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6 | 15 | Joseph F. Smith--Genealogy |
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6 | 16 | Register of the Joseph F. Smith Collection at the LDS Archives, Historical Department |
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6 | 17 | Joseph F. Smith--Wives
|
1870-1890 |
6 | 18 | Julina Lambson Smith
|
1886 |
6 | 19 | Levira Annette Smith
|
1858-1863 |
6 | 20 | Levira Annette Smith
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1864-1865 |
6 | 21 | Levira Annette Smith
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1865 |
6 | 22 | Levira Annette Smith
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1865 |
6 | 23 | Levira Annette Smith
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1865 |
6 | 24 | Levira Annette Smith
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1865 |
6 | 25 | Levira Annette Smith
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1865-1868 |
6 | 26 | Levira Annette Smith
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1867-1880 |
Reed Smoot to John W. Young |
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Box | Folder | ||
7 | 1-10 | Reed Smoot |
1900-1913 |
7 | 11 | John Taylor, Diary, extracts
|
1877-1886 |
7 | 12 | Moses Thatcher
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1892-1902 |
7 | 13-14 | David J. Whittaker, "Historians and the Mormon Experience: A Sesquicentennial Perspective," 29 pp. |
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7 | 15 | John R. Winder
John R. Sillito, "John R. Winder: Faithful Counselor, Builder of the Kingdom," 17 pp.
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7 | 16 | Abraham O. Woodruff, Diary, extracts
"Regular meeting of the council [of Twelve Apostles and the First Presidency]: We discussed at length the question does a deacon hold all of the Aaronic Priesthood? Most of the brethren took the view that a deacon does not hold but part of the priesthood and that when a deacon is ordained a teacher or a priest he get more of the priesthood. President Joseph F. Smith, Brigham Young, Jr., John Henry Smith and I did not agree with this view but held that there are but two priesthoods and that when a man is ordained a deacon he receives the Aaronic Priesthood and when [he] is ordained an elder he receives the Melchizedek Priesthood (and not a part of it)."
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1901 |
7 | 17 | Wilford Woodruff, Diary, extracts
Diary, 11 December 1869: "Joseph Smith ... is the LAST PROPHET who is called to lay the foundation of the great last dispensation of the fullness of times. Some have thought it strange what I have said concerning Adam, but the period will come when this people if faithful will be willing to adopt Joseph Smith as their prophet, seer, revelator, and god, but not the father of their spirits for that was our father Adam."
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1865-1870 |
7 | 18 | Wilford Woodruff, Diary, extracts
Diary, 31 August 1873: "Brigham Young [said] A man who did not have but one wife in the resurrection that woman will not be his but [be] taken from him and given to another. But he may be saved in the kingdom of God but be single to all eternity."
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1871-1877 |
7 | 19 | Wilford Woodruff, Diary, extracts
Diary, 31 December 1877: "The council attended to a good deal of business which was recorded in Pres. Taylor office journal. The subject of the trial of the highest authorities of the church was discussed. See the journal."
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1877-1880 |
7 | 20 | Wilford Woodruff, Diary, extracts
Diary, 9 March 1884: "Conference at Bountiful. Samuel W. Richards said where a man had two or three wives one after the other and did not have but one at a time he would still be in polygamy in the next world. The same as though he had them all at once. Joseph F. Smith thought different from Bro. Richards. He thought in that way a man would not be carrying out the patriarchal law of marriage if that would have answered he did not see the necessity of the Lord commanding Joseph the Prophet to take several wives at the same time."
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1881-1886 |
7 | 21 | Wilford Woodruff, Diary, extracts
Truman O. Angell, Jr., letter to Wilford Woodruff, 11 October 1887: "The original design [of the Salt Lake Temple] contemplated wood and was endorsed by Prest. [Brigham] Young.....Wood was proposed by the architect, and the president accepted it, probably not conceiving the idea of stone.... All together the propriety of using stone seems obvious to me. The original design contemplated adobies trimmed with freestone, but demonstration proved that the crushing capacity of the lower adobies would be reached before the walls could be brought to the proper height, unless the walls were made impracticably thick at the bottom. Then granite was substituted."
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1887 |
7 | 22 | Wilford Woodruff, Diary, extracts
Historian's Private Journal, 1 July 1866: "Brigham Young ... exclaimed ... It is in my mind to ordain Bro. Joseph F. Smith to the apostleship and to be one of my councilors. He then asked each one of us for an expression of our feelings and we individually responded that it met our hearty approval. We then offered up the signs of the priesthood, after which Bro. Joseph F. Smith knelt upon the altar and taking off his cap we laid our hands upon him, Bro. Brigham being mouth and we repeating after him in the usual form."
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1864-1897 |
7 | 23 | Wilford Woodruff, Correspondence
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1887-1898 |
7 | 24 | Ronald W. Walker, "Heber J. Grant and the Succession Turmoil of 1887-1889" |
1887-1889 |
7 | 25 | Brigham Young
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7 | 26 | Brigham Young, Jr., Diary, extracts
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1862-1897 |
7 | 27 | Brigham Young, Jr., Diary, extracts
Diary, 12 July 1898: "Meeting of Twelve at Temple. Pres. [Lorenzo] Snow open with stormy reference to our financial condition. Others followed in same line. Pres. [George Q.] Cannon is feeble but he will not trust the Twelve in financial matters.... While we all believe in the integrity of Pres. George Q. Cannon, still we believe that he has nearly ruined the credit of the Church with schemes which have failed, and the responsibility rests upon Pres. Woodruff, poor man, his faith is unbounded in Bro. Cannon, but we now find ourselves with a very aged man at the head and a badly paralyzed man to manage all his public affairs."
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1897-1902 |
7 | 28 | John W. Young |
1881-1888 |
II: ChronologyReturn to Top
This series contains an assortment of letters, journal extracts, and other documents gathered by Kenney to illustrate or provide background information concerning the early history of the Mormon Church (three groups) and the life of Joseph F. Smith (ten time periods).
Container(s) | Description | Dates | |
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Church and Joseph F. Smith Chronology |
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Box | Folder | ||
8 | 1 | Far West Record and Kirtland Revelation Book, extracts |
1820-1837 |
8 | 2 | John Whitmer History, typescript |
1831-1836 |
8 | 3 | Miscellaneous extracts |
1820-1837 |
8 | 4-9 | JFS Chronology and Autobiography |
1838-1854 |
8 | 10 | Letters and diary extracts |
1858-1860 |
8 | 11-13 | British Mission, manuscript history and Millennial Star
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1860-1863 |
8 | 14 | Hawaii letters, photocopies |
1864 |
8 | 15 | Letters and extracts |
1863-1874 |
8 | 16-17 | England letters and extracts |
1874-1877 |
8 | 18 | Letters and extracts |
1875-1884 |
8 | 19-20 | Hawaii letters and extracts |
1884-1918 |
8 | 21-22 | Letters and extracts |
1900-1912 |
8 | 23 | Letters, photocopies |
1913-1918 |
III: SubjectsReturn to Top
This series contains the various subject files which Kenney established in order to cover topics in the life of Joseph F. Smith, which Kenney intended to write.
Container(s) | Description | Dates | |
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Adoption to Doctrine and Covenants |
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Box | Folder | ||
9 | 1 | Adoption
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9 | 2 | Anti-Mormon Literature
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9 | 3 |
The Argus
|
1895-1896 |
9 | 4-5 | Arts |
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9 | 6-8 | Banks and Insurance |
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9 | 9 | Big Horn Basin
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9 | 10 | Blacks
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9 | 11 | Book of Mormon
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9 | 12 | Book of Mormon
Scott G. Kenney, "Book of Mormon Atonement," 24 pp.
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9 | 13 | Book of Mormon
Susan Curtis, "Palmyra Revisited: A Look at Early Nineteenth Century American Thought and the Book of Mormon," 43 pp.
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9 | 14 | Book of Mormon
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9 | 15 | Brigham Young Estate |
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9 | 16 | Brigham Young University Controversy
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9 | 17 | Brigham Young University Controversy
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9 | 18 | Brigham Young University Controversy
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9 | 19 | Bullion-Beck Mine |
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9 | 20 | Canada |
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9 | 21 | Correlation Committee
James E. Talmage, letter to the First Presidency, 29 July 1907, 2 pp.
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9 | 22 | Davis County Cooperative |
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9 | 23 | Doctrine and Covenants, sect. 6:1-17 |
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9 | 24 | Doctrine and Covenants, sect. 6:18-37 |
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9 | 25 | Doctrine and Covenants Gazetteer, proposed by Robert Woodford Edward H. Ashment, "Scripture Translation Research: Policies and Procedures," 8 pp. |
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Doctrines to Japan |
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Box | Folder | ||
10 | 1 | Doctrines and Ordinances
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10 | 2 | Edmunds-Tucker Act
JFS, letter to John H. Smith, 17 March 1882, 4 pp.
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10 | 3 | Education |
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10 | 4-8 | Board of Education |
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10 | 9 | Escheatment |
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10 | 10 | Expedition to South America
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10 | 11-12 | Finances of the LDS Church |
1877-1916 |
10 | 13 | First Vision
Marvin S. Hill, "Joseph Smith First Vision Story: A Comment on Sectarian versus historical Interpretations," paper presented at Sunstone Theological Symposium, 25 August 1981, 21 pp.
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10 | 14 | Fundamentalists
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10 | 15 | Government Officials
Charles S. Varian, Letter to Wilford Woodruff, 7 October 1892
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10 | 16 | Idaho Politics |
1889-1902 |
10 | 17 | Immigration, LDS converts |
1875-1913 |
10 | 18-19 |
The Improvement Era
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1899-1945 |
10 | 20 | Indians
Ben E. Rich, letter to JFS, 27 July 1908
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10 | 21 | Iosepa Colony |
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10 | 22-24 | Japan Mission
Heber J. Grant, Diary, 1901-1902
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Journal History to Publications |
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Box | Folder | ||
11 | 1-3 | Journal History |
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11 | 4-8 | Mexico |
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11 | 9 | Missions |
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11 | 10 | Nauvoo |
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11 | 11 | One-Volume History |
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11 | 12 | Photo History |
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11 | 13 | Phrenology
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11 | 14 | Polygamy
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11 | 15 | Post-Manifesto Polygamy
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11 | 16 | Post-Manifesto Polygamy
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11 | 17 | Post-Manifesto Polygamy
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11 | 18 | Post-Manifesto Polygamy
Certificates (pre-printed forms or handwritten) of individuals going to the temple.
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11 | 19 | Post-Manifesto Polygamy
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11 | 20-21 | Post-Manifesto Polygamy
H. Grant Ivins, "Polygamy in Mexico: As Practiced by the Mormon Church, 1895-1905," 1970
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11 | 22-23 | Publications, LDS Church |
1899-1915 |
Railroads to Miscellaneous |
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Box | Folder | ||
12 | 1 | Railroads |
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12 | 2 | Recreation |
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12 | 3 | Relics
Orson F. Whitney, letter to JFS, 1 April 1912, says: "The chip spotted with blood was picked up by my father, Horace K. Whitney, near the well curb at Carthage Jail, a few days after the murder of the Prophet and Patriarch. So my mother, Helen Mar Kimball Whitney, informed me prior to her death in 1896. As I remember the account given by my parents, but now deceased, they visited, in company with others, the scene."
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12 | 4 | Relief Society
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12 | 5-6 | Reorganized Church of Jesus Christ of Latter Day Saints |
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12 | 7 | Republican Party |
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12 | 8 | Saltair |
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12 | 9 | School of the Prophets
Minute book, concerning the definition that celestial marriage means a plurality of wives: "Celestial marriage or plurality of wives is that principle of our holy religion which confers on man the power of endless lives or eternal increase, and is therefore beyond the power of legislative enactment, the woman being married to the man for all eternity by authority of the Holy Priesthood delegated from God to him."
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March 1870 |
12 | 10 | Second Anointings
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12 | 11 | Seventies |
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12 | 12 | Sex
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12 | 13-14 | Smoot Case |
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12 | 15 | Social Statistics |
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12 | 16-20 | Statehood, Utah |
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12 | 21 | Sterling Mine |
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12 | 22 | Sugar Industry |
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12 | 23 | Sunday School General Board, minutes, extracts, 13 pp.
5 November 1900, Sunday School committee rulings: "Superintendents and assistant superintendents of Sunday Schools should be selected from among those holding the Higher Priesthood in instances where suitable and qualified men holding the Priesthood can be found, brethren holding the Lesser Priesthood may act as superintendents or assistant superintendents, or in exceptional cases, properly qualified sisters may act in these positions. The residue of the [sacrament] bread broken should be returned to the Brother or Sister who has furnished it and be put to some good use; it should never be wasted. Contentions and debates on religious questions, wherein men assume positions for the sake of argument and then undertake to uphold them, should not be permitted in our Sunday Schools."
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1895-1905 |
12 | 24 | Temporal Authority |
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12 | 25 | Underground |
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12 | 26 | Unions and Secret Societies |
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12 | 27-29 | Utah Politics |
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12 | 30 | Women
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12 | 31 | Word of Wisdom
JFS, letter to John D. T. McAllister, 23 August 1875, says: "But you will say what terrible thing has Joseph [F. Smith] been guilty of? I will tell you--from my childhood--for twenty years and upwards I chewed the filthy weed [tobacco]. I never saw the moment during the whole time that I was not inwardly ashamed of it, insomuch I endeavored to keep it to my self, using great caution. One day I went into the President [Brigham Young]'s office, he whispered to me, I was obliged to whisper back, he smelt my breath, and started in surprise, 'Do you chew tobacco?' I could have shrunk out of existence, or annihilated myself from very shame, and he saw I was ashamed of myself, and pitying me said, 'Keep it to yourself!'"
Fruben G. Miller, letter to JFS, 7 June 1902
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12 | 32-35 | YMMIA (Young Men's Mutual Improvement Association) |
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12 | 36 | YMMIA
Scott Kenney, "The Mutual Improvement Associations: A Preliminary History, 1900-1950," 48 pp.
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12 | 37 | Miscellaneous Notes |
Names and SubjectsReturn to Top
Subject Terms
- African American Latter Day Saints
- Edmunds-Tucker Act, 1887
- Latter Day Saint churches--Apostles--Biography
- Latter Day Saint churches--Controversial literature
- Latter Day Saint churches--Presidents--Biography
- Latter Day Saint churches--School of the Prophets
- Latter Day Saint fundamentalism
- Latter Day Saints--Biography
- Latter Day Saints--Polygamy
- Polygamy
Personal Names
- Cannon, Abraham H. (Abraham Hoagland), 1859-1896
- Cannon, George Q. (George Quayle), 1827-1901
- Cluff, Benjamin, Jr., 1858-1948
- Grant, Heber J. (Heber Jeddy), 1856-1945
- Lund, Anthon H., 1844-1921
- Nuttall, L. John, 1834-1905
- Richards, F. D. (Franklin Dewey), 1821-1899
- Roberts, B.H. (Brigham Henry), 1857-1933
- Russell, I. K. (Isaac K.)
- Smith, Joseph F. (Joseph Fielding), 1838-1918
- Smith, Joseph, Jr., 1805-1844
- Smith, Levira A. (Levira Annette), 1842-1888
- Smoot, Reed, 1862-1941
- Woodruff, Wilford, 1807-1898
- Young, Brigham, 1801-1877
- Young, Brigham, 1836-1903
Corporate Names
- Brigham Young University
- Church of Jesus Christ of Latter-day Saints. Correlation Committee (General Church)
- Church of Jesus Christ of Latter-day Saints. Young Men's Mutual Improvement Association