Less well known is Sir Arthur Conan Doyle’s visit to Utah more than thirty years after writing a book set among “sinister” and “nefarious” Mormons in Salt Lake City. He admitted that he had been misled before his visit by the writings of the time, and he apologized for his inaccurate portrayal. He wrote that he had “great respect for the Mormons.”2

But a visit to the Mormons by prominent educator, author, orator, and presidential advisor, Booker T. Washington and what he thought about them is almost completely forgotten. This year marks the 100th anniversary of Washington’s visit to Utah and The Deseret News recently published an article describing what brought him to Utah.

Booker T. Washington was the most prominent African-American of his generation. In late March 1913 he traveled to Utah to “‘get right into the midst of the Mormons to see what kind of people they are, what they look like, what they are doing, and in what respect they are succeeding.’”

After his two-day visit, he wrote a 2,000-word account for the New York Age, which was one of the most influential African-American newspapers at that time.

“‘They have certainly made the desert blossom as a rose,’” he wrote. “‘I have never been among a more intelligent, healthy, clean, progressive, moral set of people than these people are.’”

During his visit he met with African-Americans and “local leaders, attended receptions in his honor and spoke to educators.” He also spoke to a large assembly of University of Utah students, where he was “‘greeted by vociferous applause.’”

Washington said of Utah students: “‘It has been my privilege to address schools and universities in nearly every part of America, and I saw without hesitation that I have never addressed a college anywhere where the students were more alert, more responsive, more intelligent than is true of the students in these Mormon colleges.’”

According to Max Mueller, who is writing a forthcoming paper titled “Booker T. Washington’s March 1913,” the superintendent of Salt Lake City schools visited Tuskegee Institute—the teachers college that Washington founded—and invited him to come and speak.

Washington’s visit was evidently in response to an invitation, a curiosity about the Mormons, and possibly a quest to obtain funding for his college.

Mueller said that Washington hoped to “‘create an independent, self-sufficient, respected community of industrious, conservative people’” and thought the Latter-day Saints were a model of that type of community. “‘The saints and African Americans actually have a shared history of exclusion from the mainstream, of persecution. So they had that in common.’”

Washington wrote:

“‘First  . . . the Mormons were most inhumanly persecuted almost from the first organization of their church. This was especially true in Missouri and Illinois. Hundreds of their followers were put to death. The courts gave them little protection. The mob that either killed or wounded the Mormons was seldom, if ever, punished. . . . but out of this inhuman and unjust treatment grew the strength of these people . . .

‘The second parallel between the Mormon and the Negro is this. These people, I am sure, have been misrepresented before the world. . . . The Negro is suffering today just as the Mormons are suffering and have suffered, because people from the outside have advertised the worst in connection with Mormon life and they seldom called attention to the best in connection with the life of the Mormons.’”

Washington’s observations are also interesting because “at that time The Church of Jesus Christ of Latter-day Saints did not allow its members of African descent to be ordained to the priesthood.” (All worthy males are ordained to the priesthood now.) And because of racially discriminatory policies of the time, Washington wasn’t allowed to stay in the prestigious Hotel Utah.

But Mormons recognized their similarities with African-Americans and often “spoke out about extralegal violence against African-Americans.”

Booker T. Washington visited Utah to “see what kind of people” the Mormons were because he knew the value of getting “right into the midst” of them:

“‘I have learned by experience and observation that it is never safe to pass final judgment upon a people until one has had an opportunity to get into the real life of these people.’”

Notes:

1. The Voyage of the Amazon: A Close View of One Immigrant Company

2. 100 years since Booker T. Washington’s historic visit to the Mormons

This article was written by Paula Hicken, a member of The Church of Jesus Christ of Latter-day Saints.

Paula Hicken was an editor with the Neal A. Maxwell Institute for Religious Scholarship from 2000 to 2013. She earned her BA degree in English from Brigham Young University. She edited Insights, the Maxwell Institute newsletter, and was the production editor for Faith, Philosophy, Scripture, Hebrew Law in Biblical Times (2nd ed.), Third Nephi: An Incomparable Scripture, and was one of the copy editors for Analysis of the Textual Variants of the Book of Mormon. She also helped manage the Maxwell Institute intellectual property and oversaw rights and permissions. She has published in the Ensign, the Liahona, the LDS Church News, and the FARMS Review.

Additional Resources:

Black Mormons in Utah

A Mormon Declaration

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Paula Hicken was an editor with the Neal A. Maxwell Institute for Religious Scholarship from 2000 to 2013. She earned her BA degree in English from Brigham Young University. She edited Insights, the Maxwell Institute newsletter, and was the production editor for Faith, Philosophy, Scripture, Hebrew Law in Biblical Times (2nd ed.), Third Nephi: An Incomparable Scripture, and was one of the copy editors for Analysis of the Textual Variants of the Book of Mormon. She also helped manage the Maxwell Institute intellectual property and oversaw rights and permissions. She has published in the Ensign, the Liahona, the LDS Church News, and the FARMS Review.

Torleif was baptized at the age of 21 in a river that was frozen and had to be cut with a saw. His love of the gospel and strong testimony caused him to turn down an art scholarship to Rome in order to immigrate to Utah in 1905. That was the beginning of Torleif’s lifelong association with church art projects. He worked on many, many temples and was even called to serve a mission in Paris just to study art. This time was a wonderful boon to him, especially since he had given up the chance to study in Rome.

Upon returning home, Torleif continued his work on temples and in the 1920s completed the original Handcart Pioneers statue. In 1947, he completed the larger replica of the same statue that is now displayed on Temple Square.

Torleif’s artistic works for The Church of Jesus Christ of Latter-day Saints are found in many places around the United States. Perhaps none are so large and recognizable, however, as his monument of the angel Moroni which stands on the Hill Cumorah.

The Church acquired the land for the Hill Cumorah in 1928, and immediately Torleif recommended to the Brethren [church leaders] that a monument should stand there commemorating the important event of Moroni visiting Joseph Smith and giving him the brass plates.

While the Brethren had not commissioned Torleif to create this monument, Torleif felt so strongly about it that he created seven sketches on his own and went to the Lord in prayer for guidance about which sketch was the most accurate and if he should formally present his plan to the Brethren. One night in 1929 he climbed Ensign Peak in Salt Lake City and knelt in prayer, with his sketches spread out on the ground. In answer to his plea, an angel appeared to him and pointed to one of the sketches saying, “This is the one.” The angel also told Torleif to visit the Brethren in the church offices the next morning and that they would be waiting for him.

The next day, Torleif did as he had been instructed. The Brethren welcomed him and unanimously chose the picture the angel had singled out. Official permission to begin the project soon followed. Torleif was understandably very private about his encounter with the angel. He only shared his experience a couple of times, and when a friend asked him if the angel had been Moroni, Torleif said, “That’s my secret.” His second wife, Rebecca, though, said Torleif had told her it had been the angel Moroni.

The final statue of Moroni stands 9 feet tall and is gold plated. It rests on a granite pillar, which Torleif also created. He spent five years on the design and creation of the monument, which was more than double the time he spent on any other single work of art in his life.

Immediately after Torleif had been granted permission to work on the project, he looked for a model. He found the physique he wanted in Elwin Clark, a bricklayer, but he felt Elwin’s face was too young to accurately represent the mature Moroni. He fasted and prayed for a suitable model for the face. One day an older gentleman caught his eye in the city. After following him for some time, Torleif approached the man and asked if he would consider being a model for him. He persuaded the man, who had just moved to Utah from Wyoming, to come with him to his studio right then.

Elwin was already at the studio waiting for Torleif. To everyone’s surprise, Elwin recognized the older man as his father, Hyrum Don Carlos Clark. This “coincidence” confirmed to Torleif that these men were the appropriate models for him to use.

The monument was placed on the Hill Cumorah in 1935, which had been replenished during the previous year with 10,000 trees on its barren landscape. Each of the four sides of the base has a bronze plaque depicting a significant event which took place in the area: the west side shows Moroni delivering the plates to Joseph Smith; the south side shows Moroni revealing the plates to the three witnesses; the east side depicts Joseph Smith showing the plates to the eight witnesses; and on the north side is the text from Moroni 10:4–5, which reads, “And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. And by the power of the Holy Ghost ye may know the truth of all things.”

The statue of Moroni shows him holding the plates in his left arm while raising his right arm to call attention to the gospel message. Other religious symbols are explained to visitors on nearby plaques.

As for Torleif’s personal life, he married Emilia “Millie” Helena Christensen in 1909 in the Salt Lake Temple. However, she passed away in 1931, leaving six children, the youngest just 15 months old. He refused to split up the family, despite offers from friends to adopt the younger children, and did his best to be both father and mother to his children until he remarried eight years later, a woman named Rebecca Marie Knaphus.

A reporter asked Torleif in the late years of his life what he considered his greatest work. He said, gesturing to some family photos and a pedigree chart on his wall, “My family and this genealogical research have been my greatest work in life.” Historians have estimated that Torleif personally submitted 10,000 of his Norwegian ancestors’ names for temple work. Elder LeGrand Richards of the Quorum of the Twelve Apostles said he knew of no other person who had done more genealogy work than Torleif. Torleif passed away June 14, 1965, at the age of 83.

It is easy to look back on Torleif’s life and see many turning points which led him to the gospel, but which could have gone another way. For example, what if his roommate had not invited him to attend that concert in the first place? God’s hand is truly guiding each of our lives. If we let Him, He will use us for His purposes and will make a masterpiece out of us. Torleif had such an impact for good in the lives of those around Him because He turned His life to God.

This article was written by Doris White, a member of The Church of Jesus Christ of Latter-day Saints.

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Doris White is a native of Oregon and graduated from Brigham Young University with a degree in English and a minor in Editing. She loves to talk with others about the gospel of Jesus Christ.

Section 5 of the Doctrine and Covenants was revealed to Joseph about eight months after Section 3 was received. Martin Harris, a man 22 years Joseph Smith’s senior, had done a great deal to help Joseph in his work of translating the work which was eventually published as the Book of Mormon. However, he pushed Joseph to let him borrow the 116-page manuscript of the work they had translated so far and lost it. Section 3 covers the Lord’s feelings about the matter. Section 5 is addressed to Martin Harris, but it is important for the reader to have the background of the lost manuscript.

Joseph Smith had been given by the Lord an ancient record contained upon plates of brass. He was in the process of translating this record, but he had been given very strict instructions to never let anyone see the plates, unless he was first instructed to by the Lord. Thus, Martin Harris had never seen the actual plates. He had a great desire to see them, however, and asked Joseph to seek permission to show him the plates. After the experience of the lost manuscript pages and the severe chastisement Joseph received from the Lord, Joseph was not at all inclined to disobey again.

It is interesting, however, to ponder upon how lonely Joseph must have felt in his responsibility (at this point) to be the only witness to the plates. The vast majority of the world mocked him and called him a liar. In verse 7 of Section 5, the Lord shares one reason why the plates were not to be shown to the world:

Behold, if they [those who wanted to see the plates] will not believe my words, they would not believe you, my servant Joseph, if it were possible that you should show them all these things which I have committed unto you.

Here the Lord discusses the principle of faith. He says in the scriptures that faith must precede the miracle. No sign is enough to convince the disbelieving that the gospel is true. No scholarly or historical evidence is enough to convince critics that the Book of Mormon is true. This is very intentional on the Lord’s part. It must be faith on the part of the individual exercised to gain a personal witness from the Holy Ghost that these things are true. That is a witness that cannot be proven, nor can it be denied by those who receive it.

The Lord goes on to promise Joseph that he will not be alone in bearing his burden forever. Verses 11–13 say:

And in addition to your testimony, the testimony of three of my servants, whom I shall call and ordain, unto whom I will show these things, and they shall go forth with my words that are given through you. Yea, they shall know of a surety that these things are true, for from heaven will I declare it unto them. I will give them power that they may behold and view these things [the plates] as they are.

In addition, all those who believe the words of these witnesses, as well as all of the words of the Lord, shall be visited with the manifestation of the Spirit (D&C 5:16). Joseph is chastised again by the Lord, in verse 21, to repent and to stop listening to the “persuasions of men.” However, despite Martin’s failure to fully learn his lesson after losing the 116 pages, the Lord tells Joseph that if Martin humbles himself in mighty prayer and remains faithful, then he may be granted his desire.

Martin did, in fact, repent. He became one of the three witnesses to the Book of Mormon the Lord spoke of in Section 5, and he did testify of the reality of the plates and their heavenly source.

What is very personal to me is that, also contained in Section 5 are very specific instructions to Joseph Smith on how much longer he should translate. After giving Joseph instructions about what to tell Martin Harris and, in effect, telling Joseph that now the ball would be in Martin’s court and that he shouldn’t worry about it anymore, the Lord tells Joseph to translate only a few more pages and then to take a break.

Translation was very exhausting work, and I’m sure Joseph welcomed a break, but the Lord does not give that as His reason. He knew there were many people trying to destroy Joseph and trying to get their hands on the plates. The Lord knew their plans. He forbade Joseph to continue the work in order to protect him. Section 5 ends with the Lord saying:

Yea, for this cause I have said: Stop, and stand still until I command thee, and I will provide means whereby thou mayest accomplish the thing which I have commanded thee. And if thou art faithful in keeping my commandments, thou shalt be lifted up at the last day.

These types of instruction witness to me of Joseph’s humility and integrity. What imposter would have fabricated so many revelations from God berating and chastising himself? In addition, who would have fabricated details which seem so mundane?

We are so blessed to have the Doctrine and Covenants. This book of scripture contains modern revelations which answer so many questions about the gospel. These truths were lost; they are now restored. Read these words and obtain your own spiritual witness that they are true.

This article was written by Doris White, a member of The Church of Jesus Christ of Latter-day Saints.

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Doris White is a native of Oregon and graduated from Brigham Young University with a degree in English and a minor in Editing. She loves to talk with others about the gospel of Jesus Christ.

Joseph Prepared a Route for the Saints to Take across the Rocky Mountains

Monday Sept. 27th [1897] . . . I met that day, at the Hall of Relicks, Hopkins G. Pendar an old Nauvoo Mormon, and from him learned that Joseph Smith just before he was killed, made a sketch of the future home of the saints in the Rocky Mountains, and their route or road to that country as he had seen in vision; a map or drawing of it.

(Oliver B. Huntington, “History of the Life of Oliver B. Huntington, Written by Himself 1878–1990,” typescript copy, BYU Special Collections, Harold B. Lee Library, Provo, Utah, 50.)

As Oliver states below, it is no secret that Joseph Smith knew when he turned himself in at Carthage Jail (on spurious charges) that he was going to his death. He did all he could to prepare the Saints for this event. He knew that they were in God’s hands even during his life and prophesied of God’s will for the Saints even for the time following his death.

Joseph Sacrificed Himself to Protect the Saints

I have just learned from Brother Peter W. Cownover another evidence of the certainty in the Prophet’s mind that he was going to Carthage to be slain as a sacrifice for the Saints.

Brother Cownover had been to Carthage in charge of prisoners arrested by the county sheriff, and when he reached that place he and the prisoners were all thrown into jail together, without judge or jury, and after they were liberated he returned to Nauvoo, and arrived just as Joseph was starting for Carthage. After usual salutations, Brother Cownover asked Joseph where he was going.

“I am going to Carthage to give myself up,” was his reply.

Brother Cownover said, “If you go there they will kill you.”

“I know it,” replied the Prophet, “but I am going. I am going to give myself for the people, to save them.”

(Oliver B. Huntington, “Letter to the Editor [Susa Gates],” Young Woman’s Journal 2, no. 3 [December 1890]: 125; see also “Philo Dibble Autobiography [1806–c. 1843],” in “Early Scenes in Church History,” Four Faith Promoting Classics [Salt Lake City, Utah: Bookcraft, 1968], 79.)

Joseph prophesied Saints would live in Nauvoo for only seven years, then go to Rocky Mountains.

My father was living in a good hewed log house in 1840 when one morning as the family all sat at breakfast old Father Joseph Smith, the first Patriarch of the Church and father of the Prophet Joseph, came in and sat down by the fire place, after declining to take breakfast with us, and there he sat some little time in silence looking steadily in the fire. At length he observed that we had been driven from Missouri to this place; with some passing comments, he then asked this question: “And how long, Brother Huntington, do you think we will stay here?” As he asked this question I noticed a strange, good-natured expression creep over his whole being—an air of mysterious joy.

Father answered, after just a moment’s hesitation, “Well, Father Smith, I can’t begin to imagine.”

“We will just stay here seven years,” he answered. “The Lord has told Joseph so—just seven years,” he repeated. “Now this is not to be made public; I would not like to have this word go any further,” said the Patriarch, who leaned and relied upon his son Joseph in all spiritual matters as much as boys generally do upon their parents for temporalities. There were then two or three minutes of perfect silence. The old gentleman with more apparent secret joy and caution in his countenance said, “And where do you think we will go to when we leave here, Brother Huntington?” Father did not pretend to guess; unless we went back to Jackson County.

“No,” said the old Patriarch, his whole being seeming to be alive with animation. “The Lord has told Joseph that when we leave here we will go into the Rocky Mountains; right into the midst of the Lamanites.”

This information filled our hearts with unspeakable joy, for we knew that the Book of Mormon and this gospel had been brought to light more for the remnants of Jacob upon this continent than for the Gentiles.

Father Smith again enjoined upon us profound secrecy in this matter and I don’t think it was ever uttered by one of Father Huntington’s family. The history of Nauvoo shows that we located in Nauvoo in 1839 and left it in 1846.

The Church did move to the Rocky Mountains into the midst of the Indians or Lamanites—or more properly speaking the Jews—and here expect to live until we move to the spirit land or the Lord moves us somewhere else.

(Oliver B. Huntington, “Prophecy,” Young Woman’s Journal 2, no. 7 [April 1891]: 314–15).

Joseph Smith was a truly remarkable man. He was a prophet called of God in these last days to restore the fulness of the gospel of Jesus Christ. He prophesied many things which came to pass. People like Oliver Huntington kept good records of these things, as Joseph himself in fact did. Learning more about Joseph Smith’s life brings any person of faith to the conclusion that he was exactly what he claimed to be: a humble man of common upbringing who was called of God to build His kingdom on the earth.

This article was written by Doris White, a member of The Church of Jesus Christ of Latter-day Saints.

https://www.youtube.com/watch?v=RDYJ5Ql-Qhc&feature=youtu.be

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Doris White is a native of Oregon and graduated from Brigham Young University with a degree in English and a minor in Editing. She loves to talk with others about the gospel of Jesus Christ.

We walked by the Smith Family Home and back into the trees to take advantage of the fact that we were alone. As we quietly walked through the grove of beautiful trees, I thought to myself, “Heavenly Father and Jesus Christ appeared here!” Just that thought filled me with a sense of awe and reverence. I have been in holy places before, but this was a wonderful and unique experience.

I was born to parents who are both faithful members of The Church of Jesus Christ of Latter-day Saints and, I was raised in the teachings of the Church. I have heard the story of the First Vision all my life, but being in the place where it actually occurred strengthened my personal witness of its veracity.

Joseph Smith, as a young man of 14, struggled with the turmoil that surrounded him in upstate New York in 1820. He was a religious boy who took spiritual matters very seriously, and he was confused by the bickering among different Christian denominations, each claiming to be the only church that had the truth. He wanted to make sure he joined the right church. After studying James 1:5 of the King James Version of the Bible, he was prompted to ask God, in prayer, to help him to know which church was right. Joseph had faith that if he asked God in faith, then he would be given an answer.

On a spring day in 1820, Joseph got up very early and took a walk to be by himself. He walked into the grove of trees behind his family’s home and eventually knelt to pray. The experience he had there was far beyond his imaginings and started a chain of events that is still in motion and cannot be stopped. In answer to a young boy’s prayer, God the Father and His Son, Jesus Christ, appeared in that grove of trees and spoke to Joseph Smith face to face. They told Joseph that none of the churches on the earth at that time contained the fulness of the gospel of Jesus Christ, so he should not join any of them.

Some marvelous truths were restored to the earth just by that visit: God the Father and Jesus Christ were separate beings with tangible bodies; they knew Joseph personally and cared about him, just as they do each one of us; and the fulness of the gospel had been lost from the earth. It was three more years before Joseph received another heavenly visitor who brought instructions from God and Jesus Christ. For several more years, Joseph was taught and prepared to fulfill his calling of restoring the truths that had been lost from the earth.

The Church of Jesus Christ of Latter-day Saints is the only true church on the earth today. This does not mean that no other church has worth or truth. There are many good people and churches who are devoted to bringing people closer to Jesus Christ. However, Jesus Christ Himself has restored the fulness of His gospel and has declared to the world that it is contained in The Church of Jesus Christ of Latter-day Saints.

I know that I am literally a child of a loving Heavenly Father who knows and loves me. I know that Jesus Christ is His only begotten Son in the flesh and that the power of His Atonement gives me and all men and women the ability to repent and be cleansed from sin so that I may someday return to God and remain in His presence forever.

These truths were restored in a beautiful grove of trees in New York nearly 200 years ago. I have felt the influence of these truths in my life, and I felt a peaceful witness in that grove of trees that Joseph saw there what he said he saw. He knew it, he knew that God knew it, and I know that is true.

This article was written by Doris White, a member of The Church of Jesus Christ of Latter-day Saints.

dwhite

Doris White is a native of Oregon and graduated from Brigham Young University with a degree in English and a minor in Editing. She loves to talk with others about the gospel of Jesus Christ.

By June 14, 1828, Joseph and Martin’s work had produced 116 pages of manuscript, and Martin asked Joseph for permission to show the pages to his wife and some of his acquaintances, convinced that if they could see the outcome of the work, they would be convinced of the truth of the work and of Joseph’s calling from God to be a prophet. Not only had Martin Harris devoted a great deal of time to helping Joseph, he had also given Joseph a great deal of money to help him pay off past debts, giving him more free time to work on the translation. Martin was also willing to pay for the publication of the Book of Mormon, which Joseph simply did not have the funds to do himself. Martin Harris was several years Joseph Smith’s senior. It is not difficult to imagine the gratitude Joseph felt for Martin’s help and the obligation he must have felt for all Martin had done for him.

Joseph went to the Lord to seek permission to give the pages to Martin. The Lord told him no. Under considerable pressure, Joseph asked again for permission. Again the answer was no. Joseph was under a great deal of strain when Martin would not accept the answer. Joseph asked of the Lord a third time for permission and was finally told that Martin could take the pages under a condition: he could only show the manuscript to his wife, his brother, his father and mother, and his sister-in-law. Martin agreed to the condition and took the only copy of the manuscript.

Two weeks passed without word from Martin. Joseph finally went after him. Martin, in despair, confessed to Joseph that he had broken the condition the Lord gave him and showed the manuscript to other people. Though he had searched high and low for the pages, they were gone. The anguish Joseph felt is clear from the record of their meeting:

Joseph said, “Martin, have you lost that manuscript? Have you broken your oath, and brought down condemnation upon my head as well as your own?”

“Yes; it is gone,” replied Martin, “and I know not where.”

“All is lost! all is lost! What shall I do? I have sinned—it is I who tempted the wrath of God. I should have been satisfied with the first answer which I received from the Lord; for he told me that it was not safe to let the writing go out of my possession” (Church History in the Fulness of Times, p48).

The Lord told Joseph that evil men had stolen the pages with the design of proving Joseph a false prophet. If he re-translated the record those 116 pages came from, those men planned to make changes to the original manuscript, “proving” that Joseph was not what he claimed to be. Thus, that record was never re-translated.

After returning home, the angel Moroni again appeared to Joseph and told him he must take the plates and tools of translation away from him for awhile, but that he could receive them again if he repented. During this period, Joseph received the revelation that is now Section 3 of the Doctrine and Covenants. The things which the Lord shares with Joseph in this section, when the history of events is understood, bring a good deal of understanding to those who read them.
First, the Lord assures Joseph that “The works, and the designs, and the purposes of God cannot be frustrated, neither can they come to naught” (D&C 3:1). If I had been in Joseph’s place at this time, I would have found a great deal of comfort in these words, knowing that, even though I had made a huge mistake, ultimately, no one can defeat the will of God.

The Lord goes on to chastise Joseph even further than he had already been chastised:

Behold, you have been entrusted with these things, but how strict were your commandments; and remember also the promises which were made to you, if you did not transgress them.

And behold, how oft you have transgressed the commandments and the laws of God, and have gone on in the persuasions of men.

For, behold, you should not have feared man more than God (D&C 3:5–7).

Though Joseph must have felt at an all-time low after receiving these words, he is also promised that, if he repents and remains faithful, the Lord will support him against “all the fiery darts of the adversary” (D&C 3:8).

Reading these words, I am filled with a great deal of humility and comfort. I know the Lord has a work for me to do. Surely it is not as great as the work that Joseph Smith was called to do, but in its own way, our works hold the same amount of responsibility for us individually as Joseph’s did for him. Knowing that Joseph was able to repent of such a huge mistake and press forward in the work God had for him gives me hope and peace that I can also overcome my own obstacles and weaknesses.

I am grateful to know that Joseph Smith was a true prophet of God. The truths of the gospel of Jesus Christ which were restored through Joseph Smith by the hand of God bring all of the necessary ordinances back to the earth which are necessary for the salvation of men. The Church of Jesus Christ of Latter-day Saints is the restored church of Jesus Christ and is led by a living prophet today. What a blessing that God still speaks to His children now, when they need more than ever to hear His voice.

This article was written by Doris White, a member of The Church of Jesus Christ of Latter-day Saints.

https://www.youtube.com/watch?v=RDYJ5Ql-Qhc&feature=youtu.be

http://youtu.be/nSN7kMG1Fvc

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Doris White is a native of Oregon and graduated from Brigham Young University with a degree in English and a minor in Editing. She loves to talk with others about the gospel of Jesus Christ.

The Church of Jesus Christ of Latter-day Saints (frequently misnamed the “Mormon Church”) recognizes the truth contained in all scripture, but realizes there are many records of God’s words to His people—far more than just the Bible.

The Doctrine and Covenants is unique because it is not a translation of an ancient document, but is of modern origin and was given of God through his chosen prophets for the restoration of his holy work and the establishment of the kingdom of God on the earth in these days (Explanatory Introduction to the Doctrine and Covenants).

The Doctrine and Covenants’ teachings are “an invitation to all people everywhere to hear the voice of the Lord Jesus Christ, speaking to them for their temporal well-being and their everlasting salvation” (Explanatory Introduction to the Doctrine and Covenants).

While the revelations contained in the Doctrine and Covenants were “the foundation of the Church in these last days” (Church History in the Fulness of Times, 119), which provide deep doctrinal answers to questions of salvation, many are also direct answers to questions offered in prayer, “in times of need, and came out of real-life situations involving real people. The Prophet [Joseph Smith] and his associates sought for divine guidance, and these revelations certify that they received it” (Explanatory Introduction to the Doctrine and Covenants). These revelations, though sometimes given to individuals, may be applied to daily life and modern struggles in a very effective way and are also testimonies that God hears and answers our individual prayers.

Mormon doctrine teaches, like Isaiah, that the Lord reveals His will “line upon line, precept upon precept” (D&C 98:12). The Doctrine and Covenants is a testament that God knows we can only learn by degrees. You cannot expect someone with no knowledge of elements to understand organic chemistry—they must gain a foundational knowledge upon which they can build. So it is in spiritual matters: we must learn to understand the basic doctrines before the mysteries of God can be unfolded to us. The revelations in the Doctrine and Covenants build upon each other to teach the mysteries of God’s kingdom.

In 1931, prophet Joseph Fielding Smith declared:

In my judgment there is no book on earth yet come to man as important as the book known as the Doctrine and Covenants, with all due respect to the Book of Mormon, and the Bible, and the Pearl of Great Price, which we say are our standards in doctrine. The book of Doctrine and Covenants to us stands in a peculiar position above them all. . . . This Doctrine and Covenants contains the word of God to those who dwell here now. . . . More precious than gold, the Prophet [Joseph Smith] says we should treasure it more than the riches of the whole earth. . . . If we will put [its teachings] into practice, if we will keep the commandments of the Lord, we will know the truth and there shall be no weapon formed against us that shall prosper. There shall be no false doctrines, no teaching of men that will deceive us. . . . If we will search these revelations then we will be fortified against errors and we will be made strong (In Conference Report, October 1931, p17).

We invite you to read the Doctrine and Covenants, to discover key doctrine about the “nature of the Godhead, the origin of man, the reality of Satan, the purpose of mortality, the necessity for obedience, the need for repentance, the workings of the Holy Spirit, the ordinances and performances that pertain to salvation, the destiny of the earth, the future conditions of man after the resurrection and the judgment, the eternity of the marriage relationship, and the eternal nature of the family” (Explanatory Introduction to the Doctrine and Covenants).

“The testimony that is given of Jesus Christ—his divinity, his majesty, his perfection, his love, and his redeeming power—makes this book of great value to the human family and of more worth than the riches of the whole earth” (Explanatory Introduction to the Doctrine and Covenants). Discover for yourself these beautiful teachings and the peace they can bring into your life.

This article was written by Doris White, a member of The Church of Jesus Christ of Latter-day Saints.

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Doris White is a native of Oregon and graduated from Brigham Young University with a degree in English and a minor in Editing. She loves to talk with others about the gospel of Jesus Christ.

John M. Pontius was a missionary for The Church of Jesus Christ of Latter-day Saints in South Africa from 1971–73. He describes the yearning for Afrikaans-speakers for a translation of the Book of Mormon

I attended the special conference in Johannesburg on May 14, 1972 when the new translation of the Book of Mormon into Afrikaans (Die Boek van Mormon) was presented. It was an electric moment. People wept. Some had waited all of their lifetimes to read the Book of Mormon in Afrikaans. Many people had learned English for the sole purpose of reading this scripture. The Spirit was strong among us as we rejoiced. [3]

But this was not the only remarkable aspect of this conference. John Pontius and a fellow missionary were present on several occasions when the translator, Professor Felix Mynhardt, talked about the translation process. In his blogpost, Pontius recounts their collective recollections, including what Mynhardt said at the conference itself.

Prof. Mynhardt was not a member of the Church of Jesus Christ. Pontius recalls, “He said that he was fluent in over 60 languages. He was presently employed at Pretoria University as a language professor. He said he had been praying that the Lord would give him some task, some divinely important task, that would justify his having this gift of language from God.” He had been approached in 1970 by the Mission President, Harlan Clark and others to translate the Book of Mormon in Afrikaans. Pontius recalls:

He said that he knew of the Book of Mormon from his religion studies, and his initial reaction was that he did not want to be involved in translating it. However, that evening, as he prayed upon his knees, as was his habit, he said the Spirit of the Lord convinced him. The message was something on the order of, “You asked me for a great, divinely inspired task of translation, I sent it to you in the form of translating the Book of Mormon, and you declined.” Professor Mynardt said he could not sleep through the night because he knew that translating the Book of Mormon would get him into trouble with his university, which was owned and operated by the Dutch Reformed Church. When morning came he agreed to begin the translation immediately.

Once Mynhardt began translating, it was obvious that the Book of Mormon had not been written in English. Joseph Smith had therefore translated, not composed it. “It became immediately apparent that what I was reading was a translation into English from some other language. The sentence structure was wrong for native English. The word choices were wrong, as were many phrases.” Working on that assumption, Mynhardt knew he would have to find the original language to be able to make as accurate a translation into Afrikaans as possible. Pontius narrates,

He listed a half-dozen languages he tried, all of which did not accommodate the strange sentence structure found in the Book of Mormon. He said he finally tried Egyptian, and to his complete surprise, he found that the Book of Mormon translated flawlessly into . . . ancient Egyptian. He found that some nouns were missing from Egyptian, so he used Hebrew nouns where Egyptian did not provide the word or phrase. He chose Hebrew because both languages existed in the same place anciently.

Mynhardt had begun translating—illogically—in the middle of the book, so when he turned to the beginning to commence that translation,

Imagine my utter astonishment when . . . [I] came to verse two, where Nephi describes that he was writing in the language of the Egyptians, with the learning of the Jews! . . . I knew by the second verse, that this was no ordinary book, that it was not the writings of Joseph Smith, but that it was of ancient origin. I could have saved myself months of work if I had just begun at the beginning. Nobody but God, working through a prophet of God, in this case Nephi, would have included a statement of the language he was writing in. Consider, how many documents written in English, include the phrase, “I am writing in English!” It is unthinkable and absolute proof of the inspired origins of this book.

Mynhardt said that he was perhaps the only person at that time in South Africa who had the language skills necessary to make the Afrikaans translation, using as he did, ancient Egyptian, Hebrew, Afrikaans, and English. He had this to say about Joseph Smith:

I do not know what Joseph Smith was before he translated this book, and I do not know what he was afterward, but while he translated this book, he was a prophet of God! I know he was a prophet! I testify to you that he was a prophet while he brought forth this book! He could have been nothing else! No person in 1827 could have done what he did. [4] The science did not exist. The knowledge of ancient Egyptian did not exist. The knowledge of these ancient times and ancient Peoples did not exist. The Book of Mormon is scripture. I hope you realize this. . . . I declare that the Book of Mormon is of ancient origin, and is scripture of the same caliber as the Old Testament, or for that matter, the New Testament.

Pontius concludes his meaningful account by describing the effect on him of this testimony of the ancient origins of the Book of Mormon from someone who was not a member of the Church, “I know my memory of his exact words is wanting, but my memory of what I felt and what I knew and how potent it was to hear his testimony of Joseph Smith and the Book of Mormon is one of those things that I will never forget.”

From a personal standpoint, some time ago I had to edit a piece in English written by a German speaker that was very difficult to understand. The only way I could edit it successfully was by translating it back into German to see the idioms used, and then re-translating it into English. Unless you are a native speaker of both languages, in most cases it is extremely difficult to render an accurate translation. The unique skills that Prof. Mynhardt employed in translating the Book of Mormon into Afrikaans (the translation is still in use today), were in my opinion divine gifts bestowed on him for this particular purpose.

This article was written by Alison Coutts, a member of The Church of Jesus Christ of Latter-day Saints.

References:

1. Book of Mormon Reaches 150 Million Copies

2. Afrikaanns

3. Unless otherwise noted, information and quotes come from John Pontius’s blogpost

4. As far as is known, the translation process began in 1828.

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When Mormons arrived at the Salt Lake valley, in Utah, there was nothing there. In fact, it wasn’t even part of the United States yet. Mormons had been driven from so many places because of their unique belief in God—and this valley was pronounced as “the place” where they would finally be able to settle.

After Brigham Young (the second prophet in Mormon history, after Joseph Smith) showed where the temple would be, the people were heavily involved in the planning, or the platting, of the city. Not only were the surprisingly wide streets ingeniously made on an easily understandable grid system (with the center being the temple) but there was much more, like the well-built irrigation systems that are still in use today.  Brigham Young had seen all of this in vision.  The plan carried Salt Lake City into modern times with very few adjustments needed.

Why was this platting so important, more than just for ease of governance? We learn about the unique history from an article titled, “Travel guide: Mormon Pioneer National Heritage Area:”

It was called the plat of Zion (Zion meaning the pure in heart). These were all viewed as little miniature experiments in Zion, in building Zion in each little town… They were called the United Order, a way of living where everybody just deeded over all of their belongings to the church and then they were given back as they needed, according to what their assigned tasks were in a community. If they were a cattle herder, then they needed a horse.

In order for these Latter-day Saints to live this United Order, which was the way God wanted them to live, they needed to be organized.

As a Mormon myself, I have been taught, since my youth, that having an organized life is the way of God. We live by the scripture found in Doctrine and Covenants (a book of modern day revelations) 88:119, “Organize yourselves; prepare every needful thing; and establish a house, even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God.” That is why if you ever go into LDS Church building, especially the Temples, that everything is organized—it is the way of God. This is yet another reason the history of Mormonism proves why they established such a successful community—because they followed their way of “platting” after the pattern of God.

I invite you to learn more about Mormons by meeting with Mormon missionaries. I know that God lives and that His Son, Jesus Christ, is the Savior of the world. I love Him, and I will be forever grateful for what He has done for me, my family, and for all mankind.

This article was written by Ashley Bell, a member of The Church of Jesus Christ of Latter-day Saints.

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Ashley Bell is a 22-year old wife, mother, BYU graduate, and member of The Church of Jesus Christ of Latter-day Saints. Ashley loves to run, cook, garden, read, and most of all spend time with family and friends.

During my teen age years I had a few lessons with Leopold Godowsky, a famous pianist, who had a friendship with my teacher and visited Salt Lake City on a few occasions. He encouraged me to pursue a concert career and to study at a conservatory in the east. We thought long and hard about this possibility. My father said he would give me a blessing so I would know what I should do. With my parents we fasted before the blessing. Mother came in the room, and my father blessed me: ‘Your Father in Heaven wants you to continue with your work on the piano, but as for a concert career, He has other things in mind for you.” The way my life has unfolded, everything was based on that blessing.

Ruth Hardy was born in Chicago, IL on February 11, 1917 to Thomas Frederick and Polly Reynolds Hardy and raised in Salt Lake City where she began piano lessons when she was five years old. By the time she was in high school she was well known for her musical ability and often accompanied performers at East High School (‘34). In addition to performing for Godowsky, she also played for Helen Keller.

She was a student body officer in high school and college as well as president of her sorority, Pi Kappa Phi at the University of Utah (‘38). She graduated with a degree in music and married Marcus C. Funk in the Salt Lake Temple. They moved to Chicago where he attended dental school at Northwestern University. The couple had four children, 19 grandchildren and 39 great-grandchildren.

Sister Funk was called to the MIA general board (the original youth program) when she was only 29 years old. In 1962 she was called by Elder Harold B. Lee to be a member of his newly-formed Correlation Committee. For ten years she evaluated and wrote church curriculum, including materials for the Young Women’s program.

She began teaching at East High School in Salt Lake City in 1969 and continued until 1972, when President Lee, who had been called as the new Mormon prophet, appointed her to succeed Florence Jacobson as the General President of the Young Women. She served with her counselors Hortense Hogan Child Smith and Ardeth Greene Kapp until 1978 and was also on the executive committee of the National Council of Women during that time. While she was president, Personal Progress and the Young Women Recognition Award were implemented throughout the LDS Church.

Sister Funk was asked to speak in the Mormon general Women’s Conference just after she had been released as president. She testified:

Jesus Christ is our Savior, our brother, our friend. He is as near as we allow him to be. Our only ultimate joy and happiness is predicated upon our relationship with him. Our only peace, through disappointments, sorrow, and challenges, will come as we draw nearer unto him. With such love for our Redeemer, every difficult experience may be met with courage, acceptance, and even gratitude. His love for us is a gift beyond price. What does he ask in return? “Love one another; as I have loved you.” (John 13:34.)

Sister Funk was a member of the Utah State Board of Education from 1985 to 1992, where she served as chairman for a year. She also served as the chairman of the Governor’s Commission on the Status of Women in Utah and as a board member for Bonneville International Corporation. In addition, she was on the boards of Bonneville International and Promised Valley Playhouse.

In 2009, President Thomas S. Monson honored Sister Funk at a special Church luncheon. Mary N. Cook, first counselor in the Young Women general presidency, said this about Funk: “Always an optimist and with an incredible zest for living, she has shared that zeal with countless children and youth. She is known for her love of music and youth and those two loves were often combined during her service.”

Sister Funk died February 5, 2011, just a week before her 94th birthday. In a final tribute,  her obituary read:

She leaves us all with remarkable memories of those moments when as a mother, wife or grandma she shared many “one-on-one” adventures accompanying her on her travels to cities all around the world – from New York to Auckland. No obituary could ever embody the remarkable spirit and contributions of this uniquely loving, passionate and generous woman. But the lives of all those who were blessed to be a part of Ruth’s life were undoubtedly made “more marvelous” because of it.

Article written by Jan

Keith L. Brown

Keith L. Brown is a convert to The Church of Jesus Christ of Latter-day Saints, having been born and raised Baptist. He was studying to be a Baptist minister at the time of his conversion to the LDS faith. He was baptized on 10 March 1998 in Reykjavik, Iceland while serving on active duty in the United States Navy in Keflavic, Iceland. He currently serves as the First Assistant to the High Priest Group for the Annapolis, Maryland Ward. He is a 30-year honorably retired United States Navy Veteran.

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