revelation

Boyd K. Packer (1924–2015) was one of the most influential and theologically deliberate leaders of The Church of Jesus Christ of Latter-day Saints in the twentieth and early twenty-first centuries. Born on September 10, 1924, in Brigham City, Utah, the tenth of eleven children, he overcame childhood polio, served as a bomber pilot in World War II, and earned a doctorate in education from Brigham Young University before dedicating his life to religious service and teaching. Called to the Quorum of the Twelve Apostles in 1970, he served as its acting president from 1994 to 2008 and as its president from 2008 until his death on July 3, 2015. Packer’s career spanned more than five decades of general authority service. He worked extensively within the Church Educational System, overseeing seminary and institute programs, and served as a mission president in New England. He served on the scripture revision committee that produced the landmark 1979–1981 LDS editions of the Bible and standard works. He dedicated temples and missions across multiple continents and was a prolific author and teacher. He was also a gifted visual artist, known for his paintings and sculptures of birds—a dimension of his character that reflected a disciplined attention to the natural world and a belief that beauty and truth are inseparable. Packer’s theological legacy is marked by a deep reverence for the eternal sweep of Mormon cosmology. In one memorable interview, he cited the hymn ‘If You Could Hie to Kolob’—that most expansive of Mormon texts, celebrating eternal progression, a plurality of Gods, and worlds without end—and connected it to Brigham Young’s conviction that learning is not a process approaching a terminus but one that opens onto ‘an eternity of knowledge.’ That orientation—toward an unending, ever-expanding intelligence—runs beneath much of Packer’s teaching about the relationship between mortality and eternity, between what we now see and what God sees.

Brigham Young (1801–1877) was the second president of The Church of Jesus Christ of Latter-day Saints, the architect of the Mormon migration to the Great Basin, and the founding governor of Utah Territory. As the organizing genius behind the settlement of the American West, he directed the colonization of more than 300 towns, established institutions of commerce and education, and shaped a distinctive religious civilization from the desert floor. Born in Whitingham, Vermont, Young converted to the restored church in 1832 after years of searching among the Methodist and Reformed faiths. He rose quickly through the Quorum of the Twelve Apostles, led the harrowing evacuation of Nauvoo following Joseph Smith’s martyrdom in 1844, and guided an exodus of tens of thousands across the plains to the Salt Lake Valley in 1847. As church president for thirty years, he presided over the construction of the Salt Lake Temple, founded the University of Deseret, championed the Perpetual Emigration Fund to gather converts from Europe, and negotiated—not always successfully—the church’s uneasy relationship with the federal government. What the historical record reveals, and what Young’s own sermons confirm at every turn, is a mind constitutionally unwilling to divide the sacred from the natural. He taught that God operates by law, that miracles are simply “results or effects of causes hidden from our understandings,” and that every discovery in science and art has been “given by direct revelation from God.” The telegraph, the steam engine, the plow—all were, in his view, eternal principles progressively disclosed to a humanity climbing upward from its infancy. Science and religion were not rivals in his theology but two names for the same structured reality: “there is no true religion without true science, and consequently there is no true science without true religion.” This integration carried moral weight. Young urged the Saints to become a thinking people, warning against the spiritual danger of surrendering judgment to leaders rather than seeking personal revelation—a remarkable insistence on epistemic independence from a man who wielded considerable institutional authority. His vision of human destiny was correspondingly expansive. He affirmed that God “was once a man in mortal flesh as we are” and that humanity is “organized to become Gods,” called to exercise creative authority over matter across eternal worlds. He taught that identity—the preservation of the self through resurrection and exaltation—is “the greatest gift that God can bestow,” and he framed mortality as the school in which that self is forged through trial, independent thought, and disciplined living. His counsel to “prepare to live” rather than merely to die, and to extend healthy life by understanding natural law, anticipates a tradition of practical, body-affirming faith that takes seriously both the present body and its glorified future. Young remains a towering, complicated figure whose earthly administration included serious moral failures; yet his theological instinct—that intelligence, technology, and theosis belong to a single continuous story—endures as one of the most generative ideas in the Latter-day Saint tradition.

Don Bradley is an American historian specializing in the origins of the Latter-day Saint movement and the early history of the Book of Mormon. His meticulous archival research and innovative historical methodology have shed new light on some of the most intriguing questions surrounding the founding events of Mormonism. He is best known for his groundbreaking work reconstructing the lost 116 pages of the Book of Mormon manuscript. Bradley ’ s book The Lost 116 Pages: Reconstructing the Book of Mormon's Missing Stories (2019) represents years of detective work piecing together what the lost manuscript likely contained. Using contemporary accounts, textual analysis, and historical context, Bradley reconstructed the narrative of Lehi and his family that was contained in the Book of Lehi—the portion translated by Joseph Smith and lost by Martin Harris in 1828. His work has been widely praised for its scholarly rigor and its contributions to understanding early Mormon history. Bradley’s faith journey has been marked by both departure and return. After leaving The Church of Jesus Christ of Latter-day Saints, he found his way back to faith in part through the influence of the Mormon Transhumanist Association, whose integration of religious belief with rational inquiry resonated with his scholarly temperament. Lincoln Cannon, founder and first president of the MTA, performed Bradley’s rebaptism—a meaningful connection between his intellectual and spiritual homecoming. Bradley has spoken openly about how his historical research, rather than undermining his faith, ultimately contributed to his decision to return. Bradley has presented his research at numerous academic conferences, including the Mormon History Association and FairMormon. He has contributed to scholarly journals and collaborative volumes on Latter-day Saint history. His work on the lost pages has influenced how scholars understand the structure and content of the Book of Mormon, as well as the translation process Joseph Smith employed. His research touches on themes relevant to transhumanist thought, particularly regarding the nature of knowledge, the recovery of lost information, and the relationship between faith and empirical inquiry. Bradley’s methodology demonstrates how careful scholarship can illuminate religious origins while respecting the complexity of belief—a model for integrating scientific and spiritual approaches to understanding human experience and potential.

Joseph Smith was born on December 23, 1805, in the quaint town of Sharon, Vermont. Emerging from humble beginnings, he would grow to become a prominent figure in American religious history. Joseph’s early years were characterized by an insatiable quest for spiritual truth, set against the backdrop of the Second Great Awakening. In the spring of 1820, at the tender age of 14, he experienced a miraculous visitation in which he beheld God the Father and Jesus Christ. This profound encounter set in motion a series of divinely orchestrated events, culminating in the translation of the golden plates and the subsequent publication of the Book of Mormon . Joseph’s steadfast commitment to his divine mission resulted in the founding of The Church of Jesus Christ of Latter-day Saints in 1830, marking the beginning of a new religious movement. Throughout his life, Joseph Smith faced tremendous challenges, including relentless persecution, violent mob actions, and unjust imprisonment. Despite these trials, he demonstrated remarkable resilience, guiding the Saints through adversity from Ohio to Missouri, and ultimately to the thriving community of Nauvoo, Illinois. In Nauvoo, he fostered a vibrant society, articulating profound doctrines about the eternal nature of families and the limitless potential of the human soul. Tragically, his life was cut short when he was martyred on June 27, 1844, in Carthage, Illinois. Despite his untimely death, Joseph Smith’s legacy endures, with millions of Latter-day Saints worldwide continuing to embrace the faith he restored.

Samuel Whitney Richards (1824–1909) was an early Latter-day Saint leader who served missions to Great Britain and held various church callings throughout his life. His contributions to the Millennial Star and other publications explored the nature of prophets and revelation. He taught about the continuity of prophetic gifts and the importance of personal spiritual experience in understanding divine truth. Richards was part of the generation that helped establish the Church in the Mountain West and contributed to the theological development of Latter-day Saint thought on ongoing revelation.