Volume 39, No. 3

Early Mormonism is notable for a proliferation of angels, scriptural luminaries who visited the Prophet Joseph Smith and his close associates. These visitations not only established prophetic authority generally but were also often associated with specific innovations, rites, and doctrines. Thus, Moroni delivered the Book of Mormon, John the Baptist bestowed the lesser priesthood, and a triumvirate of Christian apostles granted the higher priesthood. Perhaps most important in this august pantheon is Elijah, the biblical patriarch who ascended living to heaven (was translated) as a reward for exemplary faithfulness. For early Mormons, Elijah shouldered a burdensome mission: to oversee LDS temple rites and integrate the human family into an organic whole, sealing up personal relationships against death. 

When Orson Pratt, apostle and LDS Church historian, revised the Doctrine and Covenants in 1876 at the direction of Brigham Young, he included Section 85 among some twenty-five other new sections. Section 85 is a portion of a letter written by the Prophet Joseph Smith at Kirtland, Ohio, on November 27, 1832. Presumably dictated by Joseph Smith to his scribe Frederick G. Williams, the letter was mailed to William Wine Phelps, a leading high priest and editor of the Missouri church’s newspaper the Evening and the Morning Star. It contained information concerning the efforts of Bishop Edward Partridge to implement the law of consecration amidst grumbling and disorder on the part of the Saints gathered there. 

This article examines John T. Clark, a relatively little-known but influential figure in the rise of fundamentalism among the Latter-day Saints during the early twentieth century. By 1921, small groups of excommunicated polygamists had begun to congregate at homes, offices, industrial buildings, and even in open-air settings. While no identifiable leaders would emerge until the 1930s, these groups would eventually coalesce to form the fundamentalist movement. Several individuals, including Clark, became prominent within the informal gatherings, either because of their testimonies, convictions, publications, financial successes, or claims to priesthood authority. Clark is unusual, however, because he was apparently never a polygamist. Rather, it was his doctrinal unorthodoxy and creative theological speculations that distanced him from the official LDS Church and made him an appealing figure to others whose ideas included the continuation of post-Manifesto polygamy. 

Dialogue 39.3 (Fall 2007):188–206
Others, including Wunderli, hold that the proposed chiasms in the
Book of Mormon are not deliberate applications of the chiastic form and
ascribe their chiastic structure to the ingenuity of the analyst, rather than
to the intent of the author.

Extended chiasms were apparently an ancient Hebrew literary form. Since they were little known during Joseph Smith’s day, any extended chiasms in the Book of Mormon would be evidence of the book’s ancient Hebrew origins. John W. Welch has identified a number of extended chiasms in the Book of Mormon, one of his favorites being Alma 36. Among his many defenders are the father-and-son team of Farrell and Boyd Edwards, both physics professors.