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You Will Know if the Doctorine Is of God

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The Adam–God doctrine (or Adam–God theory) was a theological thought taught in mid-19th century Mormonism by Brigham Young, a president of The Church building of Jesus Christ of Latter-twenty-four hours Saints (LDS Church). Although the doctrine is rejected by the LDS Church today,[i] it is yet an accepted role of the modernistic theology of some Mormon fundamentalists.

Co-ordinate to Young, he was taught by Joseph Smith[2] that Adam is "our Father and our God, and the but God with whom we take to do."[three]

According to the doctrine, Adam was once a mortal man who became resurrected and exalted. From another planet, he so came as Michael to form Globe.[4] Adam so was given a physical body and a spouse, Eve, where they became mortal by eating the forbidden fruit in the Garden of Eden. After begetting mortal children and establishing the human race, Adam and Eve returned to their heavenly thrones, where Adam serves as God and is the Heavenly Male parent of humankind. Later on, Adam returned to the Earth to the ancient prophets and to become the literal begetter of Jesus.

During the 19th century and the early 20th century, the Adam–God doctrine was featured as part of the church's endowment ceremony. However, the doctrine was startling to nigh members when information technology was introduced and remained controversial. Almost Mormons and some breakoff groups, the most notable existence apostle Orson Pratt, rejected the doctrine in favor of more traditional biblical Adam and Eve theory. Shortly later on Brigham Young died, the Adam–God doctrine fell out of favor within the LDS Church building and was replaced past a theology more than similar to Pratt's, equally expounded by plow-of-the century Mormon theologians James E. Talmage, B. H. Roberts, and John A. Widtsoe. In 1976, church building president Spencer West. Kimball stated the LDS Church does not support the doctrine. Most Mormons accept Adam as "the Ancient of Days," "father of all,"[5] and "Michael the Archangel" but do not recognize him as being "God the Begetter."

Background [edit]

Though Joseph Smith, the founder of the Latter Day Saint movement, never used the term "Adam–God" in any of his recorded public statements, he provided several teachings from which the doctrine's adherents draw back up. For instance, Smith taught in an 1839 sermon that Adam was actually the archangel Michael, who held the Showtime Presidency in the premortal life.[6] In the same sermon, Smith taught that Adam holds "the keys of the universe,"[seven] and then it is through his authority that all priesthood "keys," the abilities to unlock particular priesthood powers, are revealed from heaven.[8] In 1840, Smith taught that Adam is the ane "through whom Christ has been revealed from heaven, and will continue to be revealed from henceforth."[9] Finally, Smith taught in his 1844 Male monarch Follett discourse that God was in one case a man "like one of us."[x]

Young and other adherents of the doctrine claim that Smith was its originator[xi] and that Smith privately taught it to them before his decease, in 1844.[12] Notwithstanding, the prevailing academic view is that the doctrine taught past Immature and others was an elaboration of Smith's vague references to Adam's unique role in Mormon doctrine.[xiii] Although Immature is by and large credited with originating the doctrine, the original source may too have been Young'south advisor in the First Presidency, Heber C. Kimball.[14]

Description [edit]

The Adam–God doctrine teaches that Adam is the male parent of both the spirits and physical bodies of all humans born on Earth, including Jesus.[15]

Nether the doctrine, Adam had a number of roles. First, he was a creator god. He and his wife, Eve, had go gods by living a mortal life, becoming resurrected, and receiving their exaltation.[16] As a god before the cosmos of the Earth, he was known as Michael, or the "Ancient of Days." Michael was not the only creator god, however, as he was a member of a quango of Earth'southward creator gods, which likewise included the gods "Elohim" and "Jehovah." In Smith's original endowment ceremony, the gods involved in the cosmos were called "Elohim, Jehovah, and Michael," merely dissimilar in mod Mormon theology, "Jehovah" was not identified equally Jesus. Rather, it was explained past Joseph F. Smith that "Elohim, Jehovah and Michael are Father, Son, and Grandson. They fabricated this Earth and Michael became Adam."[17] [18] Within the council, Jehovah and Michael were subordinate to Elohim and created the Earth, under the direction of Elohim. Michael was selected past the heads of this council of gods to be the Father of this World.[19]

Besides, the doctrine teaches that Michael was the father of the spirits in heaven who are associated with this Earth.[xx] With Eve, and peradventure his other wives, Michael had fathered the spirits of spirit offspring in the preexistence.[xx]

Next, the doctrine teaches that Michael came to the World with i of his wives, where they became known equally Adam and Eve,[20] and became the progenitor of the human race and the father of mortal bodies of all his spirit offspring then that they could progress and achieve godhood like themselves.[21] The names "Adam" and "Eve" are titles that reflect their roles as the parents of humanity, Adam meaning man or "[begetter] of mankind" and Eve pregnant the "mother[southward] of all living."The privilege of peopling the Earth was part of Adam and Eve's eternal purpose as exalted beings and eternal parents of their spirit children.[22] To bear mortal children, Adam and Eve had to have on mortal bodies.[xx] The bodies of Adam and Eve cruel to a mortal state when they ate the fruit of tree of knowledge of adept and evil in the Garden of Eden.[23]

Then, the doctrine teaches that after his mortal existence, Adam returned to his throne and reigned as the immortal God of this World.[24] He is thus considered to be the Biblical God of State of israel.[25] Smith stated that Adam'southward rising to godhood took place at or afterward a gathering at a holy place of the same proper noun. Smith taught that a similar gathering is to prelude the second coming of Christ.[26]

Finally, the doctrine teaches that Michael/Adam was the literal, biological father of the mortal body of Jesus.[27]

History [edit]

Brigham Young's 1852 explanation [edit]

Whether or not Smith had taught the doctrine, the first recorded explanation of the doctrine using the term "Adam–God" was by Young, who start taught the doctrine at the church's leap general conference on April nine, 1852. This sermon was recorded stenographically past George D. Watt, Immature's individual secretary, who was an proficient in Pitman shorthand.[28] Watt published the sermon in 1854 in the British journal Journal of Discourses, which was endorsed by Young and his counselors in the church's First Presidency.[29]

In Watt's transcript of the sermon, Young said he intended to discuss "who it was that begat the Son of the Virgin Mary," a subject area which he said "has remained a mystery in this kingdom up to this day."[30] The transcript reads:

When our father Adam came into the garden of Eden, he came into it with a celestial trunk, and brought Eve, one of his wives, with him. He helped to make and organize this world. He is MICHAEL, the Archangel, the Aboriginal OF DAYS! about whom holy men accept written and spoken—He is our FATHER and our GOD, and the only God with whom We have to do. Every human being upon the earth, professing Christians or non-professing, must hear it, and will know information technology sooner or later.[30]

The transcript then reads: "When the Virgin Mary conceived the child Jesus, the Father had begotten him in his own likeness. He was not begotten by the Holy Ghost. And who is the Father? He is the first of the human being family".[31] Young explained that Adam "was begotten by his Begetter in heaven" in the same way that Adam begat his own sons and daughters, and that there were "three singled-out characters, namely, Eloheim, Yahovah, and Michael".[32] Then, reiterating, he said that "Jesus, our elder blood brother, was begotten in the flesh by the aforementioned character that was in the Garden of Eden, and who is our Father in Heaven."[33]

Young ended, "I could tell you much more about this; but were I to tell you the whole truth, blasphemy would be zero to it, in the estimation of the superstitious and overrighteous mankind .... Now, permit all who may hear these doctrines, pause before they make light of them, or treat them with indifference, for they will bear witness their salvation or damnation."[34]

Farther evolution by Young [edit]

In a special briefing on August 28, 1852, Young explained in greater detail the mechanism past which celestial beings similar Adam and Eve could requite birth to mortal offspring. Co-ordinate to Immature, when a couple commencement become gods and goddesses, they first begin to create spiritual offspring. And so, they begin creating "mortal tabernacles" in which those spirits can dwell, by going to a newly created world, where they: "eat and drink of the fruits of the corporal world, until this grosser affair is diffused sufficiently through their celestial bodies, to enable them co-ordinate to the established laws to produce mortal tabernacles for their spiritual children" (Young 1852b, p. 13). This is what Adam and Eve did, Young said, and "Adam is my Father".(Young 1852b, p. thirteen).

On February 19, 1854, Immature reiterated the doctrine in a sermon.[35] He also reiterated the doctrine at the October 1854 general conference,[36] in a sermon that was reported to have "held the vast audience every bit it were spellbound"[37] In the October conference, Young is reported as clarifying that Adam and Eve were "natural father and mother of every spirit that comes to this planet, or that receives tabernacles on this planet, consequently we are brother and sisters, and that Adam was God, our Eternal Begetter."[38]

When Young discussed the doctrine again in early 1857, he emphasized once again that "to become acquainted with our Male parent and our God" was "ane of the first principles of the doctrine of salvation", and that "no man can bask or be prepared for eternal life without that knowledge".[39] All the same, he later said:

Whether Adam is the personage that we should consider Our Heavenly Father, or not, is considerable of a mystery to a good many. I exercise not care for one moment how that is; it is no matter whether we are to consider Him our God, or whether His Father, or his Gramps, for in either case nosotros are of i species of i family and Jesus Christ is too of our species.[40]

Initial reactions to the doctrine [edit]

The reaction inside the Mormon community to Young's Adam–God teachings was mixed. While many accepted the doctrine, others regarded information technology equally misguided, or interpreted it to adhere to their prior agreement.

Young's initial 1852 proclamation of the doctrine was greeted by some every bit prophetic. For example, the clerk of the conference, Thomas Bullock, recorded that during Young's sermon, "the Holy Ghost balance[ed] upon him with great power".[41] In a session of general conference the next day, Heber C. Kimball stated his agreement that "the God and Father of Jesus Christ was Adam".[42] Another apostle, Franklin D. Richards, accepted the doctrine "that Adam is our Begetter and our God" besides, stating in a conference held in June 1854 that "the Prophet and Campaigner Brigham has alleged information technology, and that it is the give-and-take of the Lord".[43]

Kimball readily adopted Young's views, and preached on June 29, 1856, that "I have learned by feel that at that place is but one God that pertains to this people, and He is the God that pertains to this globe—the first human. That first man sent his own Son to redeem the world."[44]

A number of hymns acknowledging this doctrine were sung in local congregations of the LDS Church building. One published in 1856, entitled "We Believe in Our God", stated: "Nosotros believe in our God the bully Prince of His race, / The Archangel Michael, the Ancient of Days, / Our own Father Adam, earth's Lord, as is manifestly".[45] [ verification needed ] This hymn was not found in subsequent editions.[46]

The first line of a verse form published in 1861, titled "Sons of Michael", stated: "Sons of Michael, he approaches! / Rise; the Eternal Begetter greet".[47] The poem is included as a hymn in the current LDS Church building hymnal, but the wording has been altered from "Eternal Father" to "ancient father".[48]

Acceptance of the doctrine past the LDS Church connected through the 19th century. George Q. Cannon, a fellow member of the Start Presidency, when asked by his son about the formulation of Jesus by Mary, asked "what was to prevent Father Adam from visiting and overshadowing the female parent of Jesus[?]"[49]

Resistance to the doctrine [edit]

However, some prominent members of the church took result with the doctrine. Most significantly, campaigner and philosopher Orson Pratt disagreed with the doctrine, and expressed that disagreement publicly[fifty] and in private meetings with other apostles.[51] Pratt likewise published his disagreement in his publication The Seer for which he was censured.[52]

Pratt did, however, teach similar doctrines in the same publication. For example, he stated that on the manner to exaltation, one would have to "pass past" and "pay tribute to" various apostles and prophets, then Jesus, and "at length ... Father Adam."[52] He said many would be surprised and humiliated, later on passing by Jesus, to detect "Male parent Adam" continuing there; nevertheless, he said, "those are ideas which do not concern u.s.a. at present, although it is written in the Bible—'This is eternal life, to know thee the only truthful God, and Jesus Christ whom one thousand hast sent.'"[52]

Pratt continued to argue the upshot in public forums for months, despite being rebuked privately and publicly past Immature on more than than one occasion (Bergera 1980, pp. thirteen–16), until 1860, when faced with possible disfellowshipment from the church for education imitation doctrine, Pratt agreed to the linguistic communication of a public confession affirming the doctrine as "the doctrine of the church building." This confession was negotiated during a serial of meetings amid the church hierarchy (Bergera 1980).

A less open opposition to the doctrine may accept been carried out past Mormon editors Samuel Westward. Richards and Franklin D. Richards who, according to one researcher, interpreted the idea of Adam being "our God" or "our Father" as meaning simply that Adam, as the showtime mortal human, stands at the caput of the homo family. For instance, "the Lord made Moses a god to Pharaoh" (Exodus 7:1) and equally Paul was "as Christ Jesus" to the Galatians (4:xiv). In this style, Adam as our great progenitor, volition preside over the human being family as "male parent and God."[53]

Adam–God in Immature's later assistants [edit]

After the public debates between Immature and Pratt subsided in 1860, Immature continued to maintain his belief in the doctrine, simply may take been disappointed that the people did not give the doctrine universal acceptance. In 1861, he stated:

Some years agone, I advanced a doctrine with regard to Adam being our father and God, that will be a curse to many of the Elders of Israel considering of their folly. With regard to it they nonetheless grovel in darkness and will. It is ane of the most glorious revealments of the economy of heaven, still the globe hold derision. Had I revealed the doctrine of baptism from [sic] the dead instead [of] Joseph Smith there are men around me who would have ridiculed the thought until dooms day [sic?]. Only they are ignorant and stupid similar the dumb donkey.[54]

Still, Young and the Quorum of the Twelve Apostles continued to discuss the doctrine.[55] In 1873, Immature again taught the doctrine publicly, and indicated that when Adam came to the Earth, he left backside many wives other than Eve at the place from which Adam came; however, he said he was "not tending to give any farther knowledge concerning ... the great and glorious doctrine that pertains to this".[56] "How much unbelief exists in the minds of the Latter-day Saints in regard to one particular doctrine which is revealed to them, and which God revealed to me—namely that Adam is our father and God .... Our Father Adam is the man who stands at the gate and holds the keys of everlasting life and salvation to all his children who have or e'er will come up upon the world".[57]

Just before his death, Young took steps to ensure that the Adam–God doctrine was taught in the church's temples as part of the endowment ceremony. In 1877, while he was standardizing the endowment for utilize in the St. George Temple, Young introduced every bit part of the endowment the "lecture at the veil." The final draft of the lecture is today kept private in the St. George Temple.[ citation needed ] 50. John Nuttall, Young's secretary, recorded in his periodical a transcription of Immature's temple lecture regarding the Adam-God doctrine: A portion of that periodical entry reads equally follows:

Adam was an immortal being when he came. on this world he had lived on an earth similar to ours … and had begotten all the spirit that was to come up to this world. and Eve our common Mother who is the mother of all living bore those spirits in the celestial world .... Father Adam's oldest son (Jesus the Saviour) who is the heir of the family is Father Adams first begotten in the spirit Earth. who co-ordinate to the flesh is the only begotten as it is written. In his divinity he having gone dorsum into the spirit World. and come in the spirit [glory] to Mary and she conceived for when Adam and Eve got through with their Piece of work in this earth. they did not lay their bodies down in the grit, merely returned to the spirit World from whence they came.[58]

After Young's death [edit]

There is some controversy equally to whether or not Young considered Adam–God to be official church doctrine. At the finish of his 1852 sermon, he stated, "Now, let all who may hear these doctrines, pause before they brand lite of them, or treat them with indifference, for they will prove their salvation or damnation."[59] Nevertheless, in 1854, after a keen bargain of controversy concerning the doctrine, Young minimized the importance of the doctrine, stating that the "bailiwick ... does not immediately business concern yours or my welfare .... I practice not pretend to say that the items of doctrine and ideas I shall advance are necessary for the people to know".[60]

After Immature's death, church building leaders began to bandage the various interpretations of this teaching as mere speculation and denied that any item interpretation was binding on the church. In 1897, Joseph F. Smith, so an apostle and counselor in the First Presidency, wrote a individual letter apropos Immature'due south teachings on Adam, stating:

The doctrine was never submitted to the councils of the Priesthood nor to the church for approval or ratification, and was never formally or otherwise accepted by the church. It is therefore in no sense binding upon the Church. Brigham Immature'southward "bare mention" was "without indubitable evidence and authority being given of its truth." Only the scripture, the "accepted word of God," is the Church building'due south standard.[61]

Starting time around 1892, church leaders privately decided to no longer publicly teach the doctrine. In a private meeting held on Apr four, 1897, church president Wilford Woodruff said. "Adam is our father and God and no use to talk over it with [the] Josephites [Reorganized Church of Jesus Christ of Latter Mean solar day Saints] or any ane else."[62]

In 1892, the doctrine was publicly opposed in St. George, Utah, by Edward Bunker. The Starting time Presidency—Woodruff, George Q. Cannon, and Joseph F. Smith—traveled to St. George to address the issue. Records of the meeting land that Bunker was corrected: "Pres Woodruff and Cannon showed ... that Adam was an immortal being when he came to this world and was fabricated the same equally all other men and Gods are made."[63] "The doctrine preached and contended for by Father Edward Bunker of Bunkerville was investigated, condemned and Father Bunker set right. Presidents Woodruff and Cannon present."[64]

Afterwards the start of the 20th century, church leaders openly took the position that the doctrine should no longer to be taught publicly.[65]

As early every bit 1902, apostle Charles W. Penrose claimed, "The Church of Jesus Christ of Latter-day Saints has never formulated or adopted whatsoever theory concerning the subject treated upon by President Young as to Adam."[66]

Current position of the LDS Church building [edit]

Eventually, the doctrine was publicly denounced as false by LDS Church building leaders.[67] In 1976, church building president Spencer W. Kimball stated, "We denounce that theory and hope that anybody will exist cautioned against this and other kinds of imitation doctrine."[68] [69]

In 1980, campaigner Bruce R. McConkie gave a speech elaborating upon the church's position towards the Adam–God theory:

At that place are those who believe or say they believe that Adam is our father and our god, that he is the father of our spirits and our bodies, and that he is the 1 nosotros worship.

The devil keeps this heresy alive equally a means of obtaining converts to cultism. It is contrary to the whole program of salvation set forth in the scriptures, and anyone who has read the Book of Moses, and anyone who has received the temple endowment and who all the same believes the Adam–God theory does non deserve to be saved.* Those who are and so ensnared turn down the living prophet and close their ears to the apostles of their twenty-four hour period. "We will follow those who went before," they say. And having so determined, they soon are ready to enter polygamous relationships that destroy their souls.

We worship the Male parent, in the name of the Son, by the power of the Holy Ghost; and Adam is their foremost servant, by whom the peopling of our planet was commenced.[70]

Later the same year, apostle Marking E. Petersen stated:

Adam was non our God, nor was he our Savior. Only he was the apprehensive retainer of both in his status equally an angel. ...

God had only one begotten son in the flesh. But Adam had many, including Cain and Abel and Seth. He lived nearly a thousand years. He could have had hundreds of children in that fourth dimension.

And then how could it be said past anyone that he had "an simply begotten" son? How could all of his other children be accounted for? Were they not all begotten in the flesh?

Were Cain and Abel and Seth and their brothers and sisters all orphans? Was any child e'er begotten without a father? Adam was their male parent, and he had many sons. In no manner whatever does he qualify equally a father who had just one son in the mankind.

Yet God our Eternal Male parent had only ane son in the flesh, who was Jesus Christ.

Then was Adam our God, or did God go Adam? Ridiculous!

Adam was neither God nor the Only Begotten Son of God. He was a child of God in the spirit as we all are (see Acts 17:29). Jesus was the firstborn in the spirit, and the merely i born to God in the flesh. ...

If any of you have been dislocated by faux teachers who come amid us, if y'all take been assailed by advocates of erroneous doctrines, counsel with your priesthood leaders. They will not lead y'all astray, just volition straight you into paths of truth and salvation.[71]

Credence by Mormon fundamentalists [edit]

Adherents of Mormon fundamentalism generally have the Adam–God doctrine.

The LDS Church's disavowal of the doctrine contributes to what fundamentalists perceive to be a full general intellectual or spiritual retreat from important principles that were rejected due to unpopularity. Forth with the do of plural wedlock, conventionalities in the Adam–God doctrine became a defining attribute of the Mormon fundamentalist movement.

Apostolic United Brethren [edit]

The Apostolic United Brethren (AUB), a fundamentalist Mormon grouping, accepts the Adam–God teaching, and their leader Joseph W. Musser wrote a book on it in the 1930s. In the volume, Musser contended that the rejection of the doctrine by the LDS Church building can be linked to its rejection of plural marriage, which occurred around the aforementioned time:

And let us here remind the reader that as long as belief in the Patriarchal society of spousal relationship and other avant-garde principles of the Gospel was maintained, the minds of the Saints were open up and receptive. ... Just with the give up of the glorious principle of Celestial Spousal relationship—a union for time and eternity—came darkness, mental drowsiness, a detour from the Gospel path, until all sorts of speculation pertaining to the plan of Salvation was indulged in.[72]

School of the Prophets [edit]

The School of the Prophets[73] spoken of in the book Nether the Imprint of Heaven claims revelation showing that Young was inaccurate in some points of his Adam–God teachings, but otherwise he was correct. The understanding from these revelations is that Jesus was the Only Begotten Son in the flesh of the Savior of the previous World where the father of all Spirits, Michael/Adam, had his mortal probation. The lineage of Michael/Adam, which includes all merely Jesus on this Globe, volition never get saviors of worlds. Thus the Adam–God doctrine of Young is just a fuller agreement of the New Testament doctrine of joint-heirs with Christ.

See also [edit]

  • Adam and Eve (LDS Church)
  • Adam Kadmon
  • Criticism of the Latter Twenty-four hours Saint movement
  • Mormon cosmology

Notes [edit]

  1. ^ McConkie, Bruce R. "The 7 Deadly Heresies". speeches.byu.edu . Retrieved 2017-xi-04 .
  2. ^ Minutes of Meeting, at Historian's Office; Swell Table salt Lake Urban center; vii P.Thousand. April 4, 1860 published in The Part Journal of Brigham Young 1858-1863, Appendix B. "It was Joseph's doctrine that Adam was God &c When in Luke Johnson's".
  3. ^ Immature (1852a, p. l) (statement given in the general conference of the LDS Church on April 9, 1852).
  4. ^ Journal of Discourses vii:285–90.
  5. ^ Doctrine and Covenants 138:38–39.
  6. ^ Roberts (1905, pp. 385–86) (Before the globe was formed, the Offset Presidency "was first given to Adam.... He is Michael the Archangel, spoken of in the Scriptures."); Quinn (1998, p. 234) (doctrine of Adam as Michael and as premortal First President cited as a precursor for the Adam–God doctrine).
  7. ^ Roberts (1905, p. 387) ("Adam delivers up his stewardship to Christ, that which was delivered to him as holding the keys of the universe, but retains his continuing as head of the human family.").
  8. ^ Quinn (1998, p. 234) (Adam'southward assignment of the keys of the universe cited as a precursor for the Adam–God doctrine).
  9. ^ Roberts (1908, p. 207); Quinn (1998, p. 234) (Adam-equally-mediator doctrine cited every bit a forerunner for the Adam–God doctrine).
  10. ^ Larson (1978, p. 201) (God "once was a man similar one of us and... God Himself, the Father of united states all, once dwelled on an world the same as Jesus Christ himself did in the flesh."); Quinn (1998, p. 234) (citing teaching that God is an exalted man equally a forerunner for the Adam–God doctrine).
  11. ^ Widmer (2000, p. 130); Collier (1999, pp. 228–42); Kraut (1972, pp. 80–97) (aforementioned); Christensen (1981, pp. 131–49); Musser (1938, pp. 38, 43–46, 50–57) .
  12. ^ Collier (1999, p. 229 fn. 12) (citing minutes of meeting of the Quorum of the Twelve, 4 April 1860, in which it was recorded: "Information technology was Joseph's doctrine that Adam was God.... God comes to earth and eats and partakes of fruit. Joseph could not reveal what was revealed to him, and if Joseph had information technology revealed, he was not told to reveal information technology."); Collier (1999, p. 360) (citing Wilford Woodruff Journal of 4 September 1860, in which George Q. Cannon said "that Adam is our Begetter [and] is a truthful doctrine revealed from God to Joseph & Brigham. For this same doctrine is taught in some of the old Jewish records which accept never been in impress."); Collier (1999, p. 367) (citing Wilford Woodruff Journal of sixteen December 1867, stating that "President Immature said Adam was Michael the Archangel, & he was the Father of Jesus Christ & was our God & that Joseph taught this principle."); Collier (1999, p. 233) (citing an 1877 reminiscence of Anson Call, who said he heard Smith say that "now regarding Adam: He came here from another planet [as] an immortalized beingness and brought his wife, Eve, with him, and by eating of the fruits of the globe became subject area to death and decay and he became of the earth, earthly, was fabricated mortal and subject to death.").
  13. ^ Widmer (2000, p. 130); Quinn (1998, p. 234) ("Young's Adam–God teachings were an expansion of Joseph Smith's sermons in 1839-44"); Bergera (1980, p. 48) (stating that there is "no reliable evidence contemporary to Smith's lifetime which lends support" to the view that Smith taught the Adam–God doctrine, and that Young "was not above inventing support for behavior where none existed previously").
  14. ^ Bergera (1980, p. 48) (noting that Orson Pratt and contemporary historian T. B. H. Stenhouse both attributed the doctrine to Kimball).
  15. ^ Bergera (1980, p. 41) (describing the Adam–God doctrine as "that Adam was at once the spiritual as well as the physical father of all persons born on this world, including Jesus Christ").
  16. ^ Bergera (1980, p. 15).
  17. ^ Joseph F. Smith Journal, 6/17/1871)
  18. ^ Widmer (2000, pp. 131, 133) (describing Michael as a "God in the Quango of Gods".); Kirkland (1984, p. 38)
  19. ^ Widmer (2000, p. 131); Kirkland (1984, p. 38) (citing Joseph Smith'due south argument in Larson (1978, pp. 202–03)).
  20. ^ a b c d Widmer (2000, p. 131).
  21. ^ Widmer (2000, p. 131); Bergera (1980, p. 15).
  22. ^ Bergera (1980, p. 15) (citing Woodruff (1982, 6 May 1855))).
  23. ^ Widmer (2000, p. 133).
  24. ^ Kirkland (1984, p. 39).
  25. ^ Kirkland (1984, pp. 39–41) (noting that in the late 19th century, several Mormon leaders who however adhered to the Adam–God doctrine began to adopt the modern Mormon belief that the Old Attestation deity was also Jesus).
  26. ^ "Doctrine and Covenants 116". (LDS Church edition). The naming of Adam-ondi-Ahman is likewise recorded in the History of the Reorganized Church of Jesus Christ of Latter Day Saints in volume ii, affiliate 9, pages 153–154.
  27. ^ Widmer (2000, p. 131); Bergera (1980, p. 41) (describing the Adam–God doctrine as "that Adam was at once the spiritual every bit well as the physical father of all persons born on this world, including Jesus Christ").
  28. ^ Watt (1977).
  29. ^ Young, Kimball & Richards (1853).
  30. ^ a b Young (1852a, p. 50).
  31. ^ Young (1852a, p. 50). The full text from Periodical of Discourses 1:51 reads as follows: "Information technology is true that the earth was organized by three distinct characters, namely, Eloheim, Yahovah, and Michael, these three forming a quorum, as in all heavenly bodies, and in organizing chemical element, perfectly represented in the Deity, as Begetter, Son, and Holy Ghost. Again, they will effort to tell how the divinity of Jesus is joined to his humanity, and exhaust all their mental faculties, and wind up with this profound linguistic communication, as describing the soul of man, "it is an immaterial substance!" What a learned idea! Jesus, our elderberry brother, was begotten in the flesh by the same character that was in the garden of Eden, and who is our Begetter in Heaven. Now, let all who may hear these doctrines, interruption earlier they make light of them, or treat them with indifference, for they will prove their conservancy or damnation. I accept given you a few leading items upon this discipline, but a groovy bargain more remains to be told. Now, think from this time forth, and for ever,that Jesus Christ was not begotten by the Holy Ghost."
  32. ^ Young (1852a, pp. l–51).
  33. ^ Immature (1852a, p. 51). Watt'due south transcript of the sermon was the only known stenographic recording; however, several other witnesses summarized information technology in their journals. These recountings vary somewhat in diction. For example, attendee Samuel Hollister Rogers wrote several days later, confirming that Young said that when Adam went to the Garden, he "brought his wife or one of his wives with him", that "Adam was the merely God that we would have, and that Christ was not begotten by the Holy Ghost, merely of the Father Adam." Brigham Immature Addresses two:12; Samuel Hollister Rogers Journal 145. Young'due south bodyguard Hosea Stout wrote that night in his diary that "President B. Young taught that Adam was the father of Jesus and the only God to united states of america." Diary of Hosea Stout 2:435 (April 9, 1852). Wilford Woodruff wrote that Immature said God went to the Garden of Eden with "one of his wifes", that "Adam is Michael or God And all the God that nosotros accept any matter to do with", and "when the VIRGIN MARY was begotton with Child it was By the Father and in no other style ownly as we were begotton." Periodical of Wilford Woodruff iv:127–30 (April nine, 1852).
  34. ^ Young (1852a, p. 51).
  35. ^ Journal of Wilford Woodruff, February xix, 1854.
  36. ^ Journal of Joseph L. Robinson, October 6, 1854.
  37. ^ Minutes of the General Conference, Deseret News, October 12, 1853.
  38. ^ Journal of Joseph Lee Robinson, October 6, 1854. Meet also Diary of Thomas D. Dark-brown, October half-dozen, 1854, pp. 87–88 ("There are Lords many and in that location are Gods many, & the Father of our Spirits is the Male parent of Jesus Christ: He is the Father of Jesus Christ, Spirit & Body and he is the beginner of the bodies of all men"); John Pulsipher Papers, Mss 1041, p. 35–37, BYU Special Collections ("There are Lords many & Gods many But the God that nosotros accept to account to, is the father of our Spirits—Adam.").
  39. ^ Periodical of Discourses 4:215.
  40. ^ Journal of Discourses 4:2217.
  41. ^ Thomas Bullock, Minutes of the LDS General Conference Deseret News, Apr 17, 1852, p. two.
  42. ^ Journal of Wilford Woodruff, April 10, 1852.
  43. ^ Franklin D. Richards, reported in "Minutes of the Special General Quango", Millennial Star 16:534, 26 August 1854 (emphasis in original).
  44. ^ Periodical of Discourses 4:1.
  45. ^ Sacred Hymns and Spiritual Songs for The Church building of Jesus Christ of Latter-twenty-four hours Saints (11th ed., Liverpool, 1856) p. 375.
  46. ^ Sacred Hymns and Spiritual Songs: For the Church of Jesus Christ of Latter-Twenty-four hours Saints (14th ed.). Salt Lake City: G.Q. Cannon. 1871. pp. Preface. Sacred Hymns and Spiritual Songs for The Church of Jesus Christ of Latter-day Saints 1856.
  47. ^ Eastward. Fifty. T. Harrison, "Sons of Michael", Millennial Star 23: 240 (thirteen April 1861).
  48. ^ "Sons of Michael, He Approaches", Hymns of The Church of Jesus Christ of Latter-day Saints, hymn 51.
  49. ^ Daily Journal of Abraham H. Cannon, March ten, 1888, Brigham Young University.
  50. ^ Journal of Thomas Evans Jeremy Sr., September thirty, 1852 ("Too he did not believe that Begetter Adam had flesh and bones, when he came to the garden of Eden, merely he and his married woman Eve were spirits, and that God formed their bodies out of the grit of the ground, and the (sic) became a living souls. He also said that he believed that Jesus Christ and Adam are brothers in the Spirit, and that Adam is not the God that he is praying unto."). See generally, Bergera 1980.
  51. ^ Periodical of William Clayton, October three, 1852.
  52. ^ a b c Orson Pratt, "The Pre-Existence of Man", The Seer, i:iii, 158–59 (March, October 1853).
  53. ^ Stephen E. Robinson, "The Apocalypse of Adam", BYU Studies, vol. 17, no. 2, p. 131 ("this was the interpretation of Brigham Immature's argument advocated in 1853 by Samuel W. Richards, who, equally editor of the Millennial Star and President of the Church in the British Isles, first published President Young's initial sermon on the subject (Millennial Star, December 10, 1853)"; Robinson also argues that Franklin D. Richards, who replaced Samuel West. Richards in this position, also promoted this interpretation).
  54. ^ Quoted from Manuscript Addresses of Brigham Young Archived December 26, 2005, at the Wayback Machine. Watt, G.D., transcriber, October eight, 1861, with modest misspellings corrected.
  55. ^ Collier (1999, p. 229 fn. 12) (citing minutes of meeting of the Quorum of Twelve, iv April 1860, in which it was recorded: "It was Joseph's doctrine that Adam was God ... God comes to earth and eats and partakes of fruit. Joseph could not reveal what was revealed to him, and if Joseph had information technology revealed, he was non told to reveal it."). Collier (1999, p. 360) (citing Wilford Woodruff Periodical of 4 September 1860, in which George Q. Cannon said "that Adam is our Father [and] is a true doctrine revealed from God to Joseph & Brigham. For this same doctrine is taught in some of the former Jewish records which have never been in print"). Collier (1999, p. 367) (citing Wilford Woodruff Journal of sixteen December 1867, stating that "President Young said Adam was Michael the Archangel, & he was the Male parent of Jesus Christ & was our God & that Joseph taught this principle.")
  56. ^ Brigham Young (Baronial 31, 1873), Periodical of Discourses 16:160.
  57. ^ Sermon delivered on June 8, 1873. Printed in the Deseret Weekly News, June 18, 1873.
  58. ^ Journal of L. John Nuttall, personal secretary of Brigham Young, February 7, 1877, in BYU Special Collections. Prefacing the paragraph quoted, L. John Nuttall records in his private journal for 7 February 1877 that after serving that day in the St. George Temple and after taking his evening meal, he attended a coming together with Young, Wilford Woodruff, Erastus Snow, Brigham Young, Jr., and others. This meeting was held in Immature's private wintertime home in St. George, Utah. During the course of the meeting, Immature gave some teachings which Nuttall later recorded in his personal journal. It appears that Nuttall recorded Young's instructions on the viii February, not on the seventh when they were delivered. The claim that Nuttall did non tape Young's instructions on the aforementioned dark they were delivered is made by Fred Collier. Collier notes that, afterwards Nuttall had written the first sentence of paragraph 1B, "[a]t this point Nuttal stopped writing for the ink beginning the next judgement is much lighter and the same as that used for his diary entry of Feb viii." Collier notes that Nuttall resumed his entry for Feb vii with the discussion "Works" and continues with the rest of his journal entry every bit gear up along in this section. It would announced that Nuttall wrote the majority of that entry on the following twenty-four hour period, the 8th.
  59. ^ Periodical of Discourses 1:51.
  60. ^ October 8, 1854, Historical Department of the Church [HDC].
  61. ^ Joseph F. Smith, letter to A. Saxey, January 7, 1897, HDC.
  62. ^ Brigham Young Jr. Journal, April 4, 1897 – Feb ii, 1899, 30:107; CHO/Ms/f/326, December xvi, 1897.
  63. ^ Diary of Charles Lowell Walker, 2:740–41, June 11, 1892 (typescript pp. 43–44).
  64. ^ Journal of J. D. T. McAllister, p. 99; BYU, Mor/M270.ane/m/v.half dozen, June xi, 1892.
  65. ^ See, eastward.k., the Proceedings of the First Dominicus School Convention, Nov 28, 1898; Letter to Bishop Edward Bunker, February 27, 1902; Messages of the Showtime Presidency iv:199–206; Journal of Thomas A. Clawson, 1912–1917, pp. 69–seventy, April eight, 1912; B. H. Roberts, Deseret News, July 23, 1921; Joseph Fielding Smith,Utah Genealogical Magazine, pp. 146–51, October 1930; Joseph Fielding Smith, Doctrines of Salvation 1:xviii, 76–77, 92 (1954).
  66. ^ Charles W. Penrose, "Our Father Adam", Improvement Era (September 1902): 873, reprinted in Charles W. Penrose, "Our Father Adam", Millennial Star (11 December 1902): 785–90 at 789.
  67. ^ Van Hale, "What About the Adam-God Theory?," Mormon Miscellaneous response series #3.
  68. ^ Briefing Report, p. 115 (October one–3, 1976).
  69. ^ Spencer W. Kimball, "Our Ain Liahona," Ensign, November 1976, p. 77.
  70. ^ BYU Devotional, June 1, 1980. *This is what McConkie said in the audio recording of this sermon. The print version has subsequently been changed to "has no excuse whatever for being led astray by information technology." Compare PDF text with MP3 audio at 26:48:[ane].
  71. ^ Mark E. Petersen, "Adam, the Archangel", Ensign, Nov 1980.
  72. ^ Musser, Joseph W. Michael, Our Father and Our God. Salt Lake City, Utah: Truth Publishing Company, 1963.
  73. ^ Schoolhouse of the Prophets (Crossfield)#Schoolhouse of the Prophets

References [edit]

  • Bergera, Gary James (1980), "The Orson Pratt–Brigham Young Controversies: Conflict Inside the Quorums, 1853 to 1868" (PDF), Dialogue: A Periodical of Mormon Thought, xiii (2): 7–49 .
  • Briney, Drew, Understanding Adam God Teachings, Privately published hardback volume, 2005.
  • Broderick, Carl, Jr. (1983), "Some other Await at Adam-God (letter to the editor)" (PDF), Dialogue: A Journal of Mormon Thought, 16 (ii): 4–seven .
  • Buerger, David John (1982), "The Adam-God Doctrine" (PDF), Dialogue: A Periodical of Mormon Thought, 15 (1): xiv–58 .
  • Christensen, Culley K. (1981). The Adam-God Maze. ISBN0-9608134-0-iii.
  • Collier, Fred (1999), President Brigham Young's Doctrine of Deity, vol. 1, Collier's Publishing, ISBN0-934964-05-X .
  • Institute for Religious Enquiry (2 September 2011), Adam-God Doctrine .
  • Kirkland, Boyd (1984), "Jehovah every bit the Father: The Development of the Mormon Jehovah Doctrine" (PDF), Sunstone Magazine, 44 (Autumn): 36–44 .
  • Doddridge, Dennis D, "The Adam-God Revelation", 2012.
  • Kraut, Ogden (1972). Michael-Adam. Pioneer Press.
  • Farkas, John, Adam-God Teaching - A Theory or a Doctrine?, 1991.
  • Matthews, Robert J., Origin of Human: the Doctrinal Framework.
  • Musser, Joseph W. (1938). Michael, Our Father and Our God. Truth Publishing.
  • Larson, Stan (1978), "The King Follett Soapbox: A Newly Amalgamated Text", BYU Studies, xviii (2): 193–208, archived from the original on 2017-08-28 .
  • Norris, Elwood Chiliad., Exist Not Deceived, 1978, ISBN 0-88290-101-X.
  • Mark E. Petersen, Adam: Who Is He?, Bookcraft, 1976, ISBN 0-87747-592-10.
  • Quinn, D. Michael (1998), Early on Mormonism and the Magic World View (2nd ed.), Salt Lake Metropolis: Signature Books, ISBN1-56085-089-ii .
  • Roberts, B. H., ed. (1905), History of The Church building of Jesus Christ of Latter-day Saints, vol. 3, Common salt Lake Metropolis: Deseret News .
  • Roberts, B. H., ed. (1908), History of The Church of Jesus Christ of Latter-day Saints, vol. 4, Common salt Lake City: Deseret News .
  • Taylor, Nate (2008), The Unknown God (fourth ed.), Messenger Publications, ISBN978-1-4382-5122-6 .
  • Tholson, Craig L., Adam-God, 1991, Publishment, ASIN B0006F6490.
  • Turner, Rodney (1953), The Position of Adam in Latter-day Saint Scripture and Theology, BYU Masters Thesis .
  • Watt, Ronald Yard. (1977), "Sailing the Old Ship Zion: The Life of George D. Watt", BYU Studies, 18: 48–65 .
  • Widmer, Kurt (2000), Mormonism and the Nature of God: A Theological Evolution, 1830–1915, Jefferson, Due north.C.: McFarland, ISBN9780786407767 .
  • Woodruff, Wilford (1982), Wilford Woodruff's Journal (PDF), Kraut's Pioneer Press .
  • Van Hale, "What Near the Adam-God Theory", Mormon Miscellaneous, 1983.
  • Vlachos, Chris A., Adam is God?, 1979.
  • Young, Brigham (April ix, 1852a), "Self-Regime—Mysteries—Recreation and Amusements, not in Themselves Sinful—Tithing—Adam, Our Male parent and Our God", in Watt, Thousand.D. (ed.), Journal of Discourses past Brigham Young, President of the Church building of Jesus Christ of Latter-twenty-four hour period Saints, His Ii Counsellors, the Twelve Apostles, and Others, vol. one, Liverpool: F.D. & S.Due west. Richards (published 1854), pp. 46–53 .
  • Young, Brigham (Baronial 28, 1852b), "Address", Deseret News—Actress, Salt Lake City: LDS Church building (published September fourteen, 1852), pp. eleven–14 .
  • Young, Brigham; Kimball, Heber C.; Richards, Willard (June ane, 1853), "Letter from the Get-go Presidency", in Watt, G.D. (ed.), Journal of Discourses past Brigham Young, President of the Church building of Jesus Christ of Latter-twenty-four hour period Saints, His 2 Counsellors, the Twelve Apostles, and Others, vol. one, Liverpool: F.D. & Southward.W. Richards (published 1854), p. half-dozen .

External links [edit]

  • List of chief sources regarding the Adam–God doctrine (also archived here).

pengthaveng.blogspot.com

Source: https://en.wikipedia.org/wiki/Adam%E2%80%93God_doctrine

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