Footnotes
JS, Journal, 13 Dec. 1841 and 21 Dec. 1842; Orson Spencer, “Death of Our Beloved Brother Willard Richards,” Deseret News (Salt Lake City), 16 Mar. 1854, [2].
Deseret News. Salt Lake City. 1850–.
See the full bibliographic entry for Historian’s Office, General Church Minutes, 1839–1877, in the CHL catalog.
Footnotes
Clayton, Journal, 6 Apr. 1843; see also Historical Introduction to Minutes and Discourses, 6–7 Apr. 1843.
Clayton, William. Journals, 1842–1845. CHL.
“The Ancient of Days,” Times and Seasons, 15 May 1843, 4:204; see also Daniel 7:9, 13–14.
Times and Seasons. Commerce/Nauvoo, IL. Nov. 1839–Feb. 1846.
TEXT: Expanded from the Taylor shorthand symbol for world.
TEXT: Expanded from the Taylor shorthand symbol for world.
See Daniel 7:9, 13–14.
In 1835, JS published a revelation that identified the biblical figure Adam as the Ancient of Days in the book of Daniel. (Revelation, ca. Aug. 1835 [D&C 27:11].)
JS’s 1830 revision of the Bible included an account of a vision in which the prophet Enoch saw the gathering of Israel in the latter days and the building of the New Jerusalem. The account included a prophecy that Enoch’s city, which had been taken to heaven due to the righteousness of the inhabitants, would return to earth in the latter days and be united with the New Jerusalem. (Old Testament Revision 1, p. 19 [Moses 7:62]; see also Old Testament Revision 1, p. 24 [Joseph Smith Translation, Genesis 9:21–22]; and Letter to the Church, 7 Sept. 1842 [D&C 128:21].)
In May 1838, JS identified a hill in northwestern Missouri as the spot where “Adam shall come to visit his people, or the Ancient of days shall sit as spoken of by Daniel the Prophet.” The hill and its surrounding Latter-day Saint community were called Adam-ondi-Ahman. During summer 1839, JS taught that at Adam-ondi-Ahman, Adam would preside at a final “grand Council,” where biblical prophets and others who held keys, or priesthood authority, “must Stand before him.” Adam would then deliver up “his stewardship to Christ” and give Christ “glory & dominion,” although Adam would retain “his standing as head of the human family.” (JS, Journal, 18 May–1 June 1838; Discourse, between ca. 26 June and ca. 4 Aug. 1839–A.)
See Matthew 23:16, 24.
TEXT: Expanded from the Taylor shorthand symbol for world.
Orson Pratt spoke briefly on the resurrection on 6 April 1843. (See Minutes and Discourses, 6–7 Apr. 1843.)
Early modern philosophers rejected the belief that human bodies would literally be resurrected, pointing to the idea that matter constantly reconstitutes itself in nature, passing between plants, animals, and humans. Taking this argument to logical extremes, Robert Boyle and others proposed that elements from multiple human bodies would be combined at the time of resurrection, rendering it impossible to determine to whom the composite parts had originally belonged. John Locke proposed that it was consciousness and memory retained by the soul, rather than the physical human body, that would enjoy continuity during life and afterlife. (See Forstrom, John Locke and Personal Identity, 101–115; and Brown, In Heaven as It Is on Earth, 57–58.)
Forstrom, K. Joanna S. John Locke and Personal Identity: Immortality and Bodily Resurrection in 17th-Century Philosophy. New York: Continuum Books, 2010.
Brown, Samuel M. In Heaven as It Is on Earth: Joseph Smith and the Early Mormon Conquest of Death. New York: Oxford University Press, 2012.