“Winter Mormons”

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What is a “Winter Mormon?”

a.                  Mormons that were baptized during the winter

b.                  Mormons that were baptized for healing during the Winter Quarter years

c.                   Mormons that left Nauvoo during the winter of 1846

d.                  Gold seekers that stopped in Salt Lake City and were baptized during the winter of 1850

Yesterday’s answer:

B   Polygamy

From the life of Abraham Hunsaker:   He married Eliza Collings Jan. 3, 1833. They heard the gospel in the vicinity of his birthplace and were both baptized in November, 1840, by David Evans. When the law of celestial marriage was first whispered to him, he opposed it, exclaiming, “It is of the devil,” but God knew his heart and in open day a messenger from heaven with three women clothed in white raiment stood before him several feet from the ground and addressed him thus, “you never can receive a full and complete salvation in my kingdom unless your garments are pure and white and you have three counselors like me.” Thus he was convinced that the principle was right and he subsequently married five wives (two of whom survived him) and he became the father of fifty children.

Andrew Jensen, LDS Biographical Encyclopedia, (Salt Lake City: Western Epics, 1971), 3: 415. 

He Initially Opposed

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What did Abraham Hunsaker initially oppose sometime (his journal doesn’t state how long after he joined the Church when the situation happened) after he joined the Church in 1840?

a.                  Tithing

b.                  Polygamy

c.                   His calling on a mission

d.                  His calling to be a bishop

Yesterday’s answer:

C   Fill the canals in the area

From the life of Oliver K. Meservy:   During the season of 1913 Oliver planted some forty acres of peas which made vigorous growth until the morning of July 14^th, when they were severely frosted. At this date a dry warm spell of weather began, and the North Fork of Snake River, from which he obtained water, having fallen to low water mark, his crops began to burn exceedingly, he not being able to secure enough water to save them. Being much in debt he besought the Lord to spare what was left of his crops. While in the field at about 1 pm, July 21^st, he raised his hands and eyes toward heaven and cried “O, where is the God of Jacob?” and as he implored the Lord an inspiration came to him saying, “I will water your crops.” To which Oliver replied, “Even so, Father, let it not only rain, but let It storm in the mountains over the head of the streams and let the river, even the North Fork of Snake river, raise three feet so that all the canals may be filled and all the people be blessed.” In a few hours it began to rain, and thus continued until the ground was wet down the depth of the plowing. The water in the North Fork of Snake river rose to high water mark. All the canals were filled and the volume of water continued abundant to the end of the irrigating season. Much of the crops that had seemed utterly lost were miraculously revived and saved. Never before, nor since, during the 34 years that this region has been inhabited, has any incident similar to this occurred but whenever the river has fallen in July it has continued to fall until the middle or later part of August, and any amount of rain had never before varied its flow enough to be noted.

Andrew Jensen, LDS Biographical Encyclopedia, (Salt Lake City: Western Epics, 1971), 3: 165.

Oliver’s Plea

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With crop failure, due to drought, staring Oliver K. Meservy in the face, Oliver went out to the field and asked that the Lord not only send rain, but that He also do what?

a.                  Restore the crops that were destroyed by the drought

b.                  Send help to harvest

c.                   Fill all the canals in the area

d.                  Find a buyer for his farm

Yesterday’s answer:

A   A Tavern

In reference to the 1835 mission of the Quorum of the Twelve Apostles: The twelve met this afternoon at the school room for the purpose of prayer and consultation. Elder D[avid] W. Patten opened the meeting by prayer. Motioned and carried that when any of the council wishes to speak, he shall arise and stand upon his feet. Eldr [William E.] McLellin then read the commandment given concerning the choosing of the twelve before the council. Motioned and carried, that we each forgive one another every wrong that has existed among us; and that from hence forth each one of the twelve love his brother as himself in temporal as well as in spiritual things; always enquiring into each other’s welfare.

Decided that the Twelve be ready and start on their mission from Elder [John] Johnson’s tavern on Monday at 2 o’clock A.M. May 4^th Elder B[righam] Young then closed by prayer.

Ronald K. Esplin and Sharon E. Nielsen, The Record of the Twelve, 1835, BYU Studies, Vol. 51, Number 1, 2012, 26.

The Quorum of the Twelve 1835 Mission

Original Quorum of the Twelve

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The Quorum of the Twelve was organized during Feb. 1835 and a few months later the entire Quorum served a mission to the eastern states.  Where did the Quorum agree to meet to start their mission?

a.                  A tavern

b.                  The Kirtland Temple

c.                   A church in Kirtland

d.                  David Patten’s home

Yesterday’s answer:

B   Owned a circus

From the life of Mary Altaina Catlin Bartholomew:   Mary’s sister, Marinda, married Noah Willis Bartholomew. They joined the Church of Jesus Christ of Latter-day Saints in 1844 and brought the gospel to Mary’s family. Mary was converted, baptized, and went with her sister’s family to Utah in 1847.

Mary entered into plural marriage and was sealed to Noah on June 17, 1848. Her husband was directed by President Young to assist in the settlement of Fillmore, Utah. Mary remained in Salt Lake City where her first two children were born, then she moved to Fillmore in 1852. They lived in a log house in the northwest part of the old Fillmore Fort. When their family expanded, they built a lovely three-story brick home on the side of the side of a hill. The women baked salt rising bread, doughnuts, and golden sweet apples.

In 1864, Noah attached a carding machine to his four mill for carding wool and rolling it into bundles. The sisters could spin and weave the thread into the much needed cloth.

Their oldest son, George, had a circus which toured Utah in the early days. Mary’s daughter, Matilda, was a bare back horse rider, and her son, Edwin, was an acrobat.

International Society Daughters of Utah Pioneers, Pioneer Women of Faith and Fortitude, (Publishers Press, 1998), 1: 173.

Mary Bartholomew’s Son

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Mary Bartholomew and her plural husband Noah, emigrated to Utah in 1847. What did her son do for a business?

a.                  Boxer

b.                  Owned a circus

c.                   Professional baseball player

d.                  Rodeo bull rider

Yesterday’s answer:

D   Their dead son’s body

From the life of Margaret Henrietta Camp Brantley Baird:   Margaret Henrietta’s parents had come from the South, where they owned a plantation and had slaves. They gave this all up when they joined the Church of Jesus Christ of Latter-day Saints.

The family arrived in Utah in 1848. One of the things they brought to Salt Lake was a beautiful piano. Margaret learned to play this instrument and did very well at it. She was crippled at an early age and always used a crutch or cane.

At the age of seventeen, she married her sweetheart, Thomas Brantley, but just a year after their wedding he suddenly became sick and died. They had one son. Thomas Richard.

Four years later she married Richard Alexander Baird and they had seven children. They moved to Sacramento, California, for a time, then to St. Louis, Missouri. Here, one of her sons died, but because of great persecution they had his body sealed in a casket, which they kept for two years. Then, when they moved to Salina, Kansas, the people were much kinder and they had the little boy buried.

International Society Daughters of Utah Pioneers, Pioneer Women of Faith and Fortitude, (Publishers Press, 1998), 1: 138.

Sealing it Away

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Due to Persecution in the St. Louis area, what did Alexander and Margaret Baird have to seal away?

a.                  Their scriptures

b.                  Their tithing money

c.                   Their patriarchal blessings

d.                  Their dead son’s body

Yesterday’s answer:

A   Tax problems

From the life of Mariane (Nielsen) Jespersen Andersen:   Mariane and her husband were baptized members of the Church of Jesus Christ of Latter-day Saints in 1854. They left their home and property and sailed for America in 1855, leaving three sons behind. Andreas was to leave with them, but ran away as the boat was ready to sail.

Eight children came with them and two of them died while crossing the ocean. Their daughter Kirsten, married while crossing the ocean. After sixty-six days on the ocean, they arrived in New York City. They traveled by rail to Burlington, Iowa, where they stayed while preparing for the journey to Utah. They traveled with the Robert C. Nelson Wagon Company and arrived in Salt Lake Valley, September 15, 1859.

They went directly to Ephraim where their daughter, Kirsten, lived. Mariane gave birth to her last child the following January. That spring, the family moved to Spring City where they stayed until 1865. Then they moved to the Moapa Valley, known as the Muddy. They built a home, raised cotton, wheat, melons, squash, citron, tomatoes, and potatoes. They gathered wild grapes from the banks of the streams.

In 1871, they learned they were living in Nevada and the authorities were demanding back taxes. Unable to pay, they moved back to Monroe, Utah, where they lived in a dugout until they could get a log home built. They spent the remainder of their lives farming. Mariane washed and carded wool and spun it into yarn. From the yarn, she knit shocks and sold them. From potatoes, she made starch to sell. She raise and sold caraway seeds.

She had many traits showing strength of character. She lived her religion, was thrifty and industrious, and was a good manger with business ability. She died at her home at the age of eighty three.

International Society Daughters of Utah Pioneers, Pioneer Women of Faith and Fortitude, (Publishers Press, 1998), 1: 71.

A Hasty Move

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What caused Mariane Andersen and her husband to leave the Muddy mission?

a.                  Tax problems

b.                  They lost their faith

c.                   They ran out of money

d.                  Native issue

Yesterday’s answer:

C   Built a chapel out of their own means

From the life of Martha Jennings Adams:   Martha married William Henry Adams, November 3, 1839. She was thirty-one and William was twenty-two years old. Martha and William were baptized in Dover, England, July 22, 1842. Using their own means, they erected a small building in which to have their church meetings. The Dover Branch was growing and prospering when the call came for them to gather to Utah. They sailed on the “Sailor Prince,” from Liverpool, and arrived at New Orleans, May, 1848

Helping the Cause

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When William and Martha Adams joined the Church in Dover, England in 1939, what did they do to help the growth of the Church?

a.                  Quit their jobs to fill fulltime missions

b.                  Provide food and lodging for the missionaries

c.                   Built a chapel from their own means

d.                  Advertised the Church in the local newspapers

Yesterday’s answer:

B   Doctrine and Covenants

Some revelations now presented as a single section in the Doctrine and Covenants were originally dictated as separate revelations. Section 72 of the Doctrine and Covenants was originally three separate revelations, while section 75 was two. We know this by looking at early manuscript copies of the revelations. Newel K. Whitney, for example, had a copy of what are now verses 1-22 of section 75 on one sheet of paper, noting that it was given to “10 Elders.” A separate sheet of paper in Whitney’s possession contained what are now verses 23-36 of section 75, stating that it was given to “the Elders.” Likewise, when John Whitmer copied these revelations into a revelation book he kept in Missouri, he presented them separately and under different headings.

From the Editors of the Joseph Smith Papers, 20 Things you Didn’t Know About Church History, LDS Living, September/October 2015, 35.

Combining Scripture

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We know that the scriptures we use today in the Church were different from what the early Saints had. There wasn’t always chapter headings or prefaces to each chapter. What book of scripture do we now combine the verses of that used to be separate?

a.                  Pearl of Great Price

b.                  Doctrine and Covenants

c.                   Book of Mormon

d.                  Bible

Yesterday’s answer:

a.                  10,000

Diary and reminiscent accounts by people who traveled the Oregon, California, and Mormon trails in 1852 describe extra dust, regular competition for campsites, grass and buffalo chips being already used up, and other wagon trains often being in sight. John Unruh, in his landmark study The Plains Across, estimates that in 1852 on the overland trails 50,000 people went to California, 10,000 went to Oregon, and 10,000 wen to Utah, making that year the trail’s busiest traffic year of all time. Elder Benson estimated 10,000 LDS emigrants, and so did eastbound traveler Thomas Margetts.

The Closedown of LDS Iowa Settlements in 1852 That Completed the Nauvoo Exodus and Jampacked the Mormon Trail, William G. Hartley, BYU Studies, Vol. 52, No. 3, 2013, 92.

The Years Busiest Season

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1852 was the busiest season for people on their way to Utah, Oregon and California. Of the 70,000 travelers that year, how many came to Utah?

a.                  10,000

b.                  20,000

c.                   30,000

d.                  40,000

Yesterday’s answer:

B   Religion class

As a counselor to President Woodruff and his successor, Lorenzo Snow, Joseph F. Smith witnessed the Church’s enthusiastic response to the call for separate education. From 1888 through President Smith’s presidency, the Church operated as many as fifty-six schools. For those too young to attend one of the Church academies, leaders championed the formation of the Religion Class program, an after-school supplement to secular education prevalent in public schools. In 1890, Wilford Woodruff, George Q. Cannon, and Joseph F. Smith wrote to local leaders lamenting training which our youth receive in the district school’s noting that it did not “increase their feelings of devotion to God and love for His cause, for, as is well-known, all teachings of a religious character are rigorously excluded from the studies permitted in these institutions.” Their remedy was “that in every ward where a Church school is not established, that some brother or sister or brethren and sisters well adapted for such a responsible position by their intelligence and devotion, as well as their love for the young, be called, as on the Gospel Church history and kindred subjects shall be taught. This school to meet for a short time each afternoon after the close of the district school.” As Church President, Smith oversaw an increase in Religion Class enrollment as well as further expansion to the educational system, including the creation of the Big Horn, Dixie, Knight, Millard, San Luis, and Summit Academies, all under his watch.

The Symbolism of the Beehive in Latter-day Saint Tradition, Val Brinkerhoff, BYU Studies Vol. 52, No. 2, 2013, 49-50.

School and then more School

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In 1888 what did the Church start as a supplement to the current secular school system?

a.                  Early morning seminary

b.                  Religion class

c.                   LDS Business College

d.                  Sunday school

Yesterday’s answer:

A   Learning that the temple endowment was not given in Kirtland and Nauvoo

O. H. Berg was one of the very first temple workers called from Provo in early 1877 to travel the two-hundred-mile distance south to work in the new temple. “It is a miracle to erect such a House in the midst of a desert,” he observed, “and by a people poor and driven in to a wilderness.” David John, also of Provo, was another such worker. Serving a temple mission in 1882, he performed hundreds of endowments for the dead for both his own ancestors and hundreds of others. “I have learned that there were given no endowments for the dead in Kirtland or Nauvoo,” he recorded with some surprise. “They only baptized for the dead, and gave endowments for the living.”

“Which is the Wisest Course,” The Transformation in Mormon Temple Consciousness, 1870-1898. Richard E. Bennett, BYU Studies Vol. 52, No. 2, 2013, 23

A Surprised Temple Missionary

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In 1882, David John was called from Provo to serve as a Temple missionary in the St. George Temple. What was his surprise when he started his temple work?

a.                  Learning that the endowment was not given in Kirtland

b.                  Discovering that a man could only be sealed to one plural wife

c.                   Hearing that the temple was constructed on a swamp

d.                  Having it made known to him that Wilford Woodruff did the temple work for all the U.S. Presidents except for Martin Van Buren

Yesterday’s answer:

C   1882

And while it is true that the Order as an economic experiment eventually failed and faded away (John Taylor ended it in 1882), it accomplished much. It promoted thrift, created employment, and assured better, faster development of resources. Again from Arrington: “The United Order . . . helped to keep Utah economically independent of the East longer and more completely than would otherwise have been the case.” And spiritually, many managed to live by the precepts of “the great experiment.” Its central spiritual emphasis—obedience to the law of consecration—live on inside the walls of the temple, where it found permanent expression in temple ordinances. Brigham Young was reported to have said, “Several attempts had been made to work in the United Order, and almost as many failures were the result. In consequence of tradition and the weakness of our human nature, we could not bring our feelings to obey this Holy requirement. The spirt had prompted him to see if the brethren would do anything by way of an approach to it, and hence we had commence to build Temples, which was a very necessary work and which was centering the feelings of the people for a still further union of effort. “What was the United Order?” asked Brigham Young’s son Apostle Brigham Young Jr. in April 1877. “It was the order of heaven, the system which prevailed among the heavenly hosts, as we should find when we get to where God and His Christ dwelt. . . The progress of the members of this Church who will not receive and carry out the principles of the United order is at an end; and this temple [Saint George] will be a means to test the faithfulness an purity of the Latter-day Saints.”

“Which is the Wisest Course,” The Transformation in Mormon Temple Consciousness, 1870-1898. Richard E. Bennett, BYU Studies Vol. 52, No. 2, 2013, 16.

The Ending of the Order

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When did the United Order end?

a.                  1877

b.                  1902

c.                   1882

d.                  1893

Yesterday’s answer:

B   Homespun

Moreover, we must note that the term “Home Literature” carried particular resonances for Latter-day Saints in the 1890s. [Susa Young] Gates and her contemporaries had grown up hearing constant admonitions to support “home industries,”” as opposed to buying from non-Mormons locally or sending abroad for “imported” goods from the East, and women were considered important participants in this effort. Eliza R. Snow told the sisters that “each successful Branch of Home Manufactures [is] an additional stone in laying the foundation for the building of Zion.” And she taught that women who assisted in this effort were “doing just as much as an Elder who went forth to preach the Gospel.” The “Home” in “Home Literature” echoed this same ethic; in adopting “Homespun” as her favorite pen name, Gates aligned herself with the tradition represented by that term in Mormon culture, implicitly claiming for her stories the cultural authority of the prophets and apostles who had established it. The Saints’ goal of rendering themselves materially separate from mainstream America was all but dead by the 1890s; Home literature attempted to maintain that ideal in the cultural realm. In this respect, Home Literature expressed one of the deepest of Mormonism’s aspirations.

The 1890s Mormon Culture of Letters and the Post-Manifesto Marriage Crisis, Lisa Olsen Tait, BYU Studies Vol. 52, No. 1, 2013, 107-108.

Susa Young Gates Pen Name

Susa Young Gates

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Writing during the “Home Literature” movement, what was Susa Young Gates pen name?

a.                  Bee hive

b.                  Homespun

c.                   The Place

d.                  Sister Wife

Yesterday’s answer:

D   20-25

From the life of John Portineus Greene:   At an early day he became a member of the Methodist Episcopal Church, and for several years held an exhorter’s license, but was not satisfied with their travels and improvements in spiritual things. Hoping that more light and perfection would be manifested, he joined the Methodist Reformed Church, when that church was organized, and traveled about three years preaching the gospel according to the light he had received, but not realizing his hopes of finding that for  which his soul panted, he united with some twenty to twenty-five others and formed the Methodist Protestant Church in 1828, and he continued a traveling preacher in that connection until he received the true gospel of Jesus Christ and the New Covenant of the last days. He was baptized in April, 1832, by Elder Eleazer Miller, in Mendon, Monroe co., New York, and after he was confirmed the promise of the Father was verified, he spake in tongues and prophesied. Shortly thereafter he was ordained an Elder under the hands of Elder Miller and commenced preaching the gospel in a more perfect way; where ever he went the fire was kindled, many embracing the gospel and receiving the ordinance of baptism under his administration.

Jenson, Andrew, LDS Biographical Encyclopedia (Salt Lake City: Andrew Jensen History Company, 1914), 2: 633.

He Joined One Church, and then Another, and then Another, and then . . .

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John Portineus Greene’s search for the truth involved many different churches, including the forming of his own church in 1828. How many different churches did John join before he ended his search with the Latter-day Saints in 1832?

a.                  5-10

b.                  10-15

c.                   15-20

d.                  20-25

Yesterday’s answer:

D   Salt Lake City

From the life of Nathaniel George Chambers:   A High Priest in the Ensign Stake, Salt Lake Co., Utah, was born Dec. 31, 1836 in Detroit, Michigan, the son of George Henry Chambers and Mary Hyde. He left home in the fall of 1858 for St. Louis, Missouri, where he remained until the spring of 1859, when he and another young man by the name of Alonzo Corkans heard of the big boom in Pike’s Peak, near Denver, Colorado, and they decided to go there, but owing to the hostile attitude of the Indians on the way, they concluded to travel on foot. In order to have food on the journey Brother Chambers bought a cow, on the back of which he and his companion tied two sacks of provisions which they had purchased. One day’s journey from the Missouri river, they came across a traveler with an ox team, who invited them to travel with him to his ranch, called “The Big Blue,” about one hundred miles further west. Consequently, they unloaded their pack animal, put their sacks in the man’s wagon and traveled on. About two days before they reached the man’s ranch, one of the oxen gave out, so they put the cow under the yoke, but she laid down bellowing, refusing to pull. After parting with their friend, they happened upon a freight train belonging to Hiram T. Spencer and Y. Greene on its way to Utah. Mr. Corkans with American nerve asked the clerk of the train if they would be kind enough to haul their sacks, and received a warm welcome into the new company. Soon Nathaniel was given a mule to ride, while his partner’s special business was to drive the cow. Both stayed with the train, and instead of landing at Pike’s Peak, as they had intended, they came through to Salt Lake City. After their arrival in the Valley, they traded their cow for a horse and saddle, and while Alonzo Corkans went to California, Mr. Chambers became a “Mormon” and remained in Zion.

Jenson, Andrew, LDS Biographical Encyclopedia (Salt Lake City: Andrew Jensen History Company, 1914), 2: 523-524.

Nathaniel George Chambers Change in Travel Plans

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While living as a non-member in St. Louis in 1859, Nathaniel heard of the gold rush in Colorado and headed for the gold fields. Where did he end his trip, eventually joining the Church?

a.                  Winter Quarters

b.                  Kirtland

c.                   Far West

d.                  Salt Lake City

Yesterday’s answer:

D   A section of the rope he was dragged with

From the life of James Godfrey:   He filled a short mission to the Northwestern States in the spring of 1881, and returned home on account of ill health in 1882. While on this mission, he and his missionary companions hired a hall at Montecello, Minnesota, to hold meetings in. While the Elders were preaching they were attacked by a mob who threw a rope on Elder Godfrey and dragged him quite a distance; but fortunately the rope broke, and Elder Godfrey escaped unhurt. He brought a piece of the rope, nine feet long, away with him as a souvenir.

Jenson, Andrew, LDS Biographical Encyclopedia (Salt Lake City: Andrew Jensen History Company, 1914), 2: 468-469.

His Mission Souvenir

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James Godfrey served a mission to Minnesota in 1881. What did he bring home as a souvenir?

a.                  A hockey puck

b.                  An axe

c.                   An original copy of the Book of Mormon

d.                  A section of the rope he was dragged with

Yesterday’s answer:

D   John Reed

From the life of Ira Reed:   A veteran Elder of the Church, and a resident of North Point, Salt Lake Co., Utah, was born Jan. 25, 1834, at Kirtland, Ohio, the son of John Reed and Rebecca Barsh. As a little boy he started for Utah in 1848, together with his parents, one brother (Levi W.) and one sister (Clarissa), arriving in in G. S. L. City in November, 1848. His two sisters (Rebecca and Laura) came to the valley in 1850. His parents died during the journey across the plains. His mother was one of the earliest members of the Church and his father who was a lawyer, and an able and earnest defender of the Prophet Joseph Smith, is mentioned several times in Church history.

Jenson, Andrew, LDS Biographical Encyclopedia (Salt Lake City: Andrew Jensen History Company, 1914), 2: 413.

Defended the Prophet in Court and Died on the Trail West

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Which man would defend the prophet in court, join the Church, and then die on the trail to the Salt Lake Valley in 1848?

a.                  David Atchison

b.                  Alexander Doniphan

c.                   Oliver Cowdery

d.                  John Reed

Yesterday’s answer:

B   A girl

Violence on the Mormon Trail:   Fighting with fists and knives and threatened fights with guns also occurred. In 1852, two men competing for the attention of a beautiful seventeen-year-old girl exchanged words that enraged one of them. “Mathews was of a fiery temper and threatened the life of Curtis if he did not recall his words and exposed a dagger which said he would take the life of Curtis as soon as opportunity offered.” While the initial dispute was settled without violence, additional discussion of the incident involved at least twenty-five men and another fight between Curtis and a man who threatened to hit him with a crutch. When it appeared that the fight would soon involve the entire company, “a man of resolute courage and good sense—seeing the course things were taking—jumped upon a wagon tongue and in a short and eloquent speech in which he told them how foolish they were acting and warned they were in an Indian country—that union was necessary for self-protection. All parties slunk off to their wagons.” Later, there was some discussion suggesting that Mathews, the man who threatened to kill Curtis with a knife, should be given a death penalty, but a company council review of the entire event ruled that no punishment should be forthcoming. The company arrived without further incident in Salt Lake City on October 3, 1852.

Violence and Disruptive Behavior on the Difficult Trail to Utah, 1847-1868, David L. Clark (BYU Studies, Vol. 53, Number 4, 2014), 93-94.