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| + | #REDIRECT[[The Church's approach to history]] |
| − | ==Brigham Young==
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| − | *Michael Parker, "The Church's Portrayal of Brigham Young" {{fairlink|url=http://www.fairlds.org/apol/misc/misc26.html}}
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| − | ==Changes to D&C==
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| − | :*{{Ensign1|author=Robert J. Woodford|article=The Story of the Doctrine and Covenants|date=December 1984|start=32}} {{link|url=http://library.lds.org/nxt/gateway.dll/Magazines/Ensign/1984.htm/ensign%20december%201984%20.htm/the%20story%20of%20the%20doctrine%20and%20covenants.htm?f=templates$fn=document-frame.htm$3.0$q=$x=$nc=8554}}
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| − | :*{{Ensign1|author=Robert J. Woodford|article=How the Revelations in the Doctrine and Covenants Were Received and Compiled|date=January 1985|start=27}} {{link|url=http://library.lds.org/library/lpext.dll/ArchMagazines/Ensign/1985.htm/ensign%20january%201985%20.htm/how%20the%20revelations%20in%20the%20doctrine%20and%20covenants%20were%20received%20and%20compiled.htm?fn=document-frame.htm&f=templates&2.0}}
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| − | :*{{Ensign1|author=Melvin J. Petersen|article=Preparing Early Revelations for Publication|date=February 1985|start=14}}{{link|url=http://library.lds.org/library/lpext.dll/ArchMagazines/Ensign/1985.htm/ensign%20february%201985.htm/preparing%20early%20revelations%20for%20publication.htm?fn=document-frame.htm&f=templates&2.0}}
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| − | ==Martyrdom==
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| − | [[Joseph_Smith_as_a_martyr]] - ''History of the Church'' tells about the pistol x 2. | |
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| − | ==Plural marriage==
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| − | *Michael Parker, "The Church's Portrayal of Brigham Young" {{fairlink|url=http://www.fairlds.org/apol/misc/misc26.html}}
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| − | ==Stone in hat==
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| − | Richard Lloyd Anderson, "By the Gift and Power of God," Ensign 7 (September 1977): 83.
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| − | David Whitmer, ''An Address to All Believers in Christ'' (Richmond, Mo.: n.p., 1887), 12; cited frequently, including by {{Ensign|author=Neal A. Maxwell|article=By the Gift and Power of God|date=January 1997|start=34|end=41}}{{link|url=http://library.lds.org/nxt/gateway.dll/Magazines/Ensign/1997.htm/ensign%20january%201997.htm/by%20the%20gift%20and%20power%20of%20god.htm}}
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| − | Jacob censured the "stiffnecked" Jews for "looking beyond the mark" (Jacob 4:14). We are looking beyond the mark today, for example, if we are more interested in the physical dimensions of the cross than in what Jesus achieved thereon; or when we neglect Alma's words on faith because we are too fascinated by the light-shielding hat reportedly used by Joseph Smith during some of the translating of the Book of Mormon. To neglect substance while focusing on process is another form of unsubmissively looking beyond the mark. - Neal A. Maxwell, ("Not My Will, But Thine", p. 26.)
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| − | ==Word of Wisdom==
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| − | Joseph and others drink at Carthage: {{HoC|vol=6|start=616}}:
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| − | :Before the jailor came in, his boy brought in some water, and said the guard wanted some wine. Joseph gave Dr. Richards two dollars to give the guard; but the guard said one was enough, and would take no more.
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| − | :The guard immediately sent for a bottle of wine, pipes, and two small papers of tobacco; and one of the guards brought them into the jail soon after the jailor went out. Dr. Richards uncorked the bottle, and presented a glass to Joseph, who tasted, as also Brother Taylor and the doctor, and the bottle was then given to the guard, who turned to go out. When at the top of the stairs some one below called him two or three times, and he went down.
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| − | ==Writing History==
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| − | *David B. Honey and Daniel C. Peterson, "Advocacy and Inquiry in the Writing of Latter-day Saint History," BYU Studies 31/2 (1991): 139–79.
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| − | *{{FR-18-1-16}}
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| − | *"The distinctiveness of religion demands methodological astuteness if we want to understand its practitioners, lest we misconstrue them from the outset. In seeking to explain religion, many scholars have employed cultural theories or social science approaches in ways that preclude its being understood. Instead of reconstructing religious beliefs and experiences, they reduce them to something else based on their own, usually implicit, modern or postmodern beliefs...
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| − | "What people believed in the past is logically distinct from our opinions about them. Understanding others on their own terms is a completely different intellectual endeavor than explaining them in modern or postmodern categories. . . . I fail to follow the logic of a leading literary scholar who recently implied, during a session at the American Historical Association convention, that because he "cannot believe in belief," the religion of sixteenth- and seventeenth-century people is not to be taken seriously on its own terms. Strictly speaking, this is an autobiographical comment that reveals literally nothing about early modern people. One might as well say, "I cannot believe in unbelief; therefore, alleged post-Enlightenment atheism should not be taken seriously on its own terms.
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| − | "Could bedfellows be any stranger? Reductionist explanations of religion share the epistemological structure of traditional confessional history. Just as confessional historians explore and evaluate based on their religious convictions, reductionist historians of religion explain and judge based on their unbelief...." - Brad S. Gregory, ''Salvation at Stake: Christian Martyrdom in Early Modern Europe'' (Cambridge, MA: Harvard University Press, 1999), 9 cited in {{FR-18-1-16}}
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