title: Furry Vengeance

text: Alicia Potter of "The Phoenix" bashed "Furry Vengeance" as "violent, coarse, and mirthless." Among criticisms the "wincing" performances, such as Jeong's "racist role of Asian corporate baddie," she also wrote, "The casting of live animals that communicate via thought balloons and CGI-enhanced facial expressions charms at first, but since there's no imagination behind the boulder rolling and the poop bombs, the critters grow wearisome." In the opinion of Kurt Loder of "MTV News", "Brendan Fraser runs through an alarmingly extensive repertoire of low-comic muggery—face-scrunches, eye-rolls and general dingbat gibbering." He also wrote, "In the end, of course, Dan finally gets it—the righteousness of the animals' cause and the error of his ways. We get it, too, naturally. In fact we already got it 10 minutes into the movie." AllMovie's Perry Seibert panned "Furry Vengeance" for its potty humor, the "vindictive jerks" portrayal of the animals, Kumble's inability to "let a gag build," and Dan Sanders being not hate-able enough to deserve his torture. "The Star-Ledger" writer Martin Tsai also panned the presentation of its animal characters: "the young children who are the film's target audience could easily get the impression from these creatures that wild animals don't need our protection. And the thought balloons here are just not nearly as amusing as subtitles when it comes to conveying animal communications." He also wrote, "Latent xenophobia is evident in the head developer being an Asian man who busts Bruce Lee moves and the investor being an Indian national. This racially tinged inversion of power dynamics is absurd." He called the closing credits scene the "only inspired element" of the film. Jake Coyle called the film's use of real-life animals "a tad hypocritical" for the environmental message of it as well as other Participant films like "The Cove" (2009). According to "Screen Daily", the film's main problem was that it "dependably panders across the board to the lowest common denominator, both in action and dialogue;" Kumble's directing "abandoned any attempts at nuance, instead embracing flatly shot set piece histrionics. Here he awkwardly blends CGI critter effects with animatronics and live-action work." The film was also criticized for its use of some stereotypes, especially against Asian people and against elderly people.


title: Furry Vengeance

text: "Illinois Times" Chuck Koplinski described the problem of the film's humor: "how much you enjoy this film is dependent on how funny you think someone being thrashed around in a Porta-Potty is." However, those ten and over "will smile occasionally at this silly production and might be a bit impressed with the computer effects on display." Allan Hunter of the "Daily Express" summarized the film as "a feeble family comedy that really tests your patience," reasoning that "Rarely in the field of slapstick can one actor have fallen on his backside so many times during a single film." "The Hollywood Reporter" summarized the film in two ways: as a "collection of feeble jokes in the service of green themes" where the writing "substitute[s] crude gags for humor at nearly every turn," and as "a jumble of Apple product placement and wan message-mongering, with a few anemic visual references to Harold Lloyd, "North by Northwest" and "Braveheart"." Philip French of "The Observer" summarized the film as an 1950s ecological horror film masquerading as a comedy about protecting the environment: "The hapless hero (Brendan Fraser) is treated with a degree of gleeful sadism not seen in a Hollywood comedy since "Home Alone", and his contemptuous wife is played by Brooke Shields, once a chilly child star in Pretty Baby, now a hatchet-faced matron. His Chinese-American employer brings in Mr Gupta, a rich Indian entrepreneur to help destroy the American environment, a scene that should play well in downtown Bhopal." Peter Bradshaw also criticized Shields' performance, describing her as "not a natural comic performer, to say the least. Her face has the comic mobility and expressiveness of an Easter Island statue." "The A.V. Club" writer Scott Tobias appreciated its cast and "surprisingly tough message about so-called "eco-friendly" companies and the green PR schemes they devise to paper over their destruction of the environment." However, he was turned off by the premise of "Brendan Fraser getting beat up by creepily anthropomorphized animals." An "Entertainment Weekly" critic praised the choice of non-speaking animals as Kumble's "rare show of restraint" as well as the presence of comics like Bee and Kinsey; however, he found the cartoony comedy direction "creepy in live action:" "I'm not convinced that repeated assaults to the groin, bee stings to the eyes, raccoon pee in the mouth, or skunk stink sprayed head to toe is the way to teach ecological balance."


title: Furry Vengeance

text: However, "Furry Vengeance" did receive a decent review from "Empire": "Fraser's gift for goofball comedy gets a full workout, Brooke Shields proves game for a laugh, and there's a decent subtext about corporate eco-hypocrisy. The CG-enhanced animals don't talk, and the comedy is as broad as a barn—no face goes unsprayed by skunks, no crotch unsplashed by sprinklers—but kids, not to mention grown-up fans of knockabout comedy, will howl like hyenas."


title: Furry Vengeance

text: The film debuted at #5 at the box office, with an estimated $6.5 million during its opening weekend; although Summit distribution president Richie Fay reported a positive audience response, he also stated the opening weekend was below their expectations. The film went down to sixth place in the next weekend, where its gross amount was 40% less than the opening. At the end of its run, it came up with $32 million worldwide. Domestically grossing $17,630,465, it was the ninth-biggest 2,000-plus-theater box office bomb of 2010.


title: Furry Vengeance

text: However, it has earned at least $3 million with DVD sales, debuting at number four on "Home Media Magazine" rental chart. The film was released in the United Kingdom on May 7, 2010, and opened on #2, behind "Iron Man 2".


title: Furry Vengeance

text: "Furry Vengeance" garnered a Worst Picture nomination from the Houston Film Critics Society, losing to "Jonah Hex". Shields and Jeong were also shortlisted for worst actor nominations (Worst Actress and Worst Supporting Actor, respectively) from the Golden Raspberry Awards.


title: JavaScript engine

text: A JavaScript engine is a software component that executes JavaScript code. The first JavaScript engines were mere interpreters, but all relevant modern engines use just-in-time compilation for improved performance.


title: JavaScript engine

text: JavaScript engines are typically developed by web browser vendors, and every major browser has one. In a browser, the JavaScript engine runs in concert with the rendering engine via the Document Object Model.


title: JavaScript engine

text: The use of JavaScript engines is not limited to browsers. For example, the V8 engine is a core component of the Node.js and Deno runtime systems.


title: JavaScript engine

text: Since ECMAScript is the standardized specification of JavaScript, ECMAScript engine is another name for these engines. With the advent of WebAssembly, some engines can also execute this code in the same sandbox as regular JavaScript code.


title: JavaScript engine

text: The first JavaScript engine was created by Brendan Eich in 1995 for the Netscape Navigator web browser. It was a rudimentary interpreter for the nascent language Eich invented. (This evolved into the SpiderMonkey engine, still used by the Firefox browser.)


title: JavaScript engine

text: The first modern JavaScript engine was V8, created by Google for its Chrome browser. V8 debuted as part of Chrome in 2008, and its performance was much better than any prior engine. The key innovation was just-in-time compilation, which can significantly improve execution times.


title: JavaScript engine

text: Other browser vendors needed to overhaul their interpreters to compete. Apple developed the Nitro engine for its Safari browser, which had 30% better performance than its predecessor. Mozilla leveraged portions of Nitro to improve its own SpiderMonkey engine.


title: JavaScript engine

text: Since 2017, these engines have added support for WebAssembly. This enables the use of pre-compiled executables for performance-critical portions of page scripts.


title: Amadeus IT Group

text: The company is structured around two areas: its global distribution system and its Information Technology business. Amadeus provides search, pricing, booking, ticketing and other processing services in real-time to travel providers and travel agencies through its Amadeus CRS distribution business area. It also offers computer software that automates processes such as reservations, inventory management software and departure control systems. It services customers including airlines, hotels, tour operators, insurers, car rental and railway companies, ferry and cruise lines, travel agencies and individual travellers directly.


title: Amadeus IT Group

text: The parent company of Amadeus IT Group, holding over 99.7% of the firm, is Amadeus IT Holding S.A. It was listed on the Spanish stock exchanges on 29 April 2010.


title: Amadeus IT Group

text: Amadeus has central sites in Madrid, Spain (corporate headquarters and marketing), Sophia Antipolis, France (product development), London, UK (product development), Breda, Netherlands (development), Erding, Germany (Data center) and Bangalore, India (product development) as well as regional offices in Boston, Bangkok, Buenos Aires, Dubai, Miami, Istanbul, Singapore, and Sydney. At market level, Amadeus maintains customer operations through 173 local Amadeus Commercial Organisations (ACOs) covering 195 countries. The Amadeus group employs 14,200 employees worldwide, and listed in Forbes' list of "The World's Largest Public Companies" as No. 985.


title: Amadeus IT Group

text: Amadeus was originally created as a neutral global distribution system (GDS) by Air France, Iberia, Lufthansa and SAS in 1987 in order to connect providers' content with travel agencies and consumers in real time. The creation of Amadeus was intended to offer a European alternative to Sabre, an American GDS. The first Amadeus system was built from core reservation system code coming from System One, an American GDS that competed with Sabre but went bankrupt, and a copy of the Air France pricing engine. These systems were respectively running under IBM TPF and Unisys. At the first, the systems were dedicated to airline reservation and centered on the PNR (Passenger Name Record), the passenger's travel file. Gradually the PNR was opened up to additional travel industries (hotels, rail, cars, cruises, ferries, insurance, etc.).


title: Amadeus IT Group

text: Initially a private partnership, Amadeus went public in October 1999, becoming listed on the Paris, Frankfurt and Madrid stock exchanges. The firm diversified its operations with information technologies (IT) to deliver services beyond sales and reservation functionalities, centered on streamlining the operational and distribution requirements of its customer base.


title: Amadeus IT Group

text: Since 2004, the company has invested €1 billion in R&D with its technology increasingly using open systems which provide clients with more flexibility and features. , 85% of its software portfolio was open system based and it expects by the end of 2016 to have fully migrated away from mainframe-based TPF software.


title: Amadeus IT Group

text: In 2005, Amadeus was delisted from the Paris, Frankfurt and Madrid stock exchanges when BC Partners and Cinven bought their stake from three of the four founding airlines and the rest of the capital floated from institutional and minority shareholders. The transition from distribution system to technology provider was reflected by the change in its corporate name to Amadeus IT Group in 2006. In 2009, Amadeus invested about €257 million in R&D. Amadeus was listed on the Spanish Stock Exchanges on 29 April 2010.


title: Amadeus IT Group

text: In September 2014, Air France sold a 3% stake in the firm for $438 million. In November 2017, Amadeus invested in global mapping tech provider AVUXI.


title: Amadeus IT Group

text: Amadeus has its own data centre in Erding, Germany, two strategic operation centres in Miami and Sydney and local competency centres in Germany, Thailand, India, Poland, Colombia, Ukraine, and the United Kingdom.


title: Amadeus IT Group

text: On January 15, 2019, the hacker and activist Noam Rotem discovered a major vulnerability affecting nearly half of all airlines worldwide while booking a flight with Israeli national carrier El Al, he came across a significant security breach that allows anyone to access and change private information on flight bookings. The same breach was then discovered to include 44% of the international carriers market, potentially affecting tens of millions of travelers.


title: Amadeus IT Group

text: Amadeus CRS is the largest GDS provider in the worldwide travel and tourism industry, with an estimated market share of 37% in 2009. As of December 2010, over travel agencies worldwide use the Amadeus system and airline sales offices use it as their internal sales and reservations system. Amadeus gives access to bookable content from 435 airlines (including 60 low-cost carriers), 29 car rental companies (representing car rental locations), 51 cruise lines and ferry operators, 280 hotel chains and hotels, 200 tour operators, 103 rail operators and 116 travel insurance companies.


title: Amadeus IT Group

text: Amadeus Altéa Customer Management System (CMS) is a software suite for airlines' sales and reservations, inventory management and departure control systems. Using it, airlines outsource their IT operations onto a community platform which allows them to share information with both airline alliance and codeshare agreement partners.


title: Amadeus IT Group

text: It consists of four main modules: Altéa Reservation, Altéa Inventory, Altéa Departure Control, ; and Altéa e-commerce.


title: Amadeus IT Group

text: In 2009, 238 million passengers were boarded by airlines using the system. It is developing similar systems for rail companies, hotel chains, airport operators and aircraft ground handling companies.


title: Amadeus IT Group

text: According to a May 2015 investigation, Amadeus has contributed to the Docker open source software project.


title: Amadeus IT Group

text: The business model of Amadeus is booking fee or transaction based, which means that a fee is taken for each confirmed net booking made in the Amadeus CRS.


title: Amadeus IT Group

text: In 2000, Amadeus was awarded the development of two new operational applications for British Airways and Qantas: the inventory management and the departure control systems. These products were outside of the core expertise domain of Amadeus and were built with the expertise of the airlines.


title: Amadeus IT Group

text: In March 2015, Amadeus announced that Blacklane, a Berlin-based professional driver service available worldwide, would become their first fully integrated taxi and transfer service provider.


title: Janine Gutierrez

text: Janine Marie Elizabeth de Leon Gutierrez (born October 2, 1989) known professionally as Janine Gutierrez, is a Filipino actress, television host, commercial model, and singer. A graduate of the Ateneo de Manila University with a degree in European Studies, she is currently an exclusive talent of ABS-CBN, albeit the absence of its fresh, legislative franchise. She was a former GMA Network actress.


title: Janine Gutierrez

text: The eldest of four siblings, Gutierrez comes from a family of actors. Her parents are Ramon Christopher Gutierrez and Lotlot de Leon. Her paternal grandparents are Pilita Corrales and Eddie Gutierrez. Donald Olson and Eva Rodriguez are her biological maternal grandparents. Actors Christopher de Leon and Nora Aunor are her adoptive maternal grandparents. She attended St. Paul College, Pasig, an all girls' school for her basic education.


title: Blood atonement

text: Blood atonement is a disputed doctrine in the history of Mormonism, under which the atonement of Jesus does not redeem an eternal sin. To atone for an eternal sin, the sinner should be killed in a way that allows his blood to be shed upon the ground as a sacrificial offering, so he does not become a son of perdition. The largest Mormon denomination, The Church of Jesus Christ of Latter-day Saints (LDS Church), has denied the validity of the doctrine since 1889 with early church leaders referring to it as a "fiction" and later church leaders referring to it as a "theoretical principle" that had never been implemented in the LDS Church.


title: Blood atonement

text: The doctrine arose among early Mormon leaders and it was significantly promoted during the Mormon Reformation, when Brigham Young governed the Utah Territory as a near-theocracy. Eternal sins which Young and other members of his First Presidency believed needed blood atonement included apostasy, theft, fornication (but not sodomy), or adultery.


title: Blood atonement

text: Young taught that sinners should voluntarily choose to practice the doctrine but he also taught that it should only be enforced by a complete theocracy (which has not existed in modern times). Young considered it more charitable to sacrifice a life than to see them endure eternal torment in the afterlife. In Young's view, in a full Mormon theocracy, the practice would be implemented by the state as a penal measure.


title: Blood atonement

text: The blood atonement doctrine was the impetus behind laws which allowed capital punishment by firing squad or decapitation in both the territory and the state of Utah. Though people in Utah were executed by firing squad for capital crimes under the assumption that this would aid their salvation, there is no clear evidence that Young or other top theocratic Mormon leaders enforced blood atonement for apostasy. There is some evidence that the doctrine was enforced a few times at the local church level without regard to secular judicial procedure. The rhetoric of blood atonement may have contributed to a culture of violence leading to the Mountain Meadows massacre.


title: Blood atonement

text: Blood atonement remains an important doctrine within Mormon fundamentalism and is often referenced by alt-right Mormon groups (such as the DezNat community online). However, the LDS Church has formally repudiated the doctrine multiple times since the days of Young. LDS apostle Bruce R. McConkie, speaking on behalf of church leadership, wrote in 1978 that while he still believed that certain sins are beyond the atoning power of the blood of Christ, the doctrine of blood atonement is only applicable in a theocracy, like that during the time of Moses. Nevertheless, given its long history, up until at least 1994 potential jurors in Utah have been questioned on their beliefs concerning the blood atonement prior to trials where the death penalty may be considered.


title: Blood atonement

text: In its early days, Mormonism was a Restorationist faith, and leaders of it such as Joseph Smith and Brigham Young frequently discussed efforts to re-introduce social, legal, and religious practices described in the Bible, such as temple building, polygamy, and a patriarchal, theocratic governing structure. The term "blood atonement" does not appear in Mormon scripture. However, in the Book of Mormon there are verses which clearly detail that "the law of Moses" requires capital punishment for the crime of murder and that Jesus' death and Atonement "fulfills" the law of Moses such that there should be no more blood sacrifices.


title: Blood atonement

text: The concept of blood atonement for adultery was less clearly articulated in LDS scripture. In Doctrine and Covenants 132, Joseph Smith wrote that people who break the "New and Everlasting Covenant" (Celestial marriage) would be "destroyed in the flesh" and be punished until they received their exaltation at the Last Judgment.


title: Blood atonement

text: The requirement that blood should be shed as an atonement for capital crimes grew into the idea that salvation would be blocked unless this penalty was adhered to, because the "law" would remain "unfulfilled." The belief in the necessity of spilled blood and death in order to make restitution for adultery and murder was aided by a generally favorable view of capital punishment, the idea that spilled blood "cries out" for retribution, the "blood for blood" doctrine that says crimes of bloodshed should be punished by the spilling of blood, and the concept that repentance requires restitution. Although the scriptures in Alma 34 of the Book of Mormon speak of the "requirement" in terms of a legal obligation, Brigham Young described blood atonement-worthy crimes as precluding Eternal Progression offered to the faithful, stating that a sinner's crimes "will deprive him of that exaltation which he desires." In Mormon theology, Salvation is not the same as Exaltation which has more to do with "where in heaven" whereas Salvation is "being in heaven."


title: Blood atonement

text: Mormonism's teachings regarding capital punishment originated in older Jewish and Christian teachings. For example, in 1 Corinthians 5:5, Paul discusses a man who copulated with his father's wife and commands church members to "deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." The "Doctrine & Covenants" also has passages favoring capital punishment, saying "And now, behold, I speak unto the church. Thou shalt not kill; and he that kills shall not have forgiveness in this world, nor in the world to come. And again, I say, thou shalt not kill; but he that killeth shall die." Elsewhere, though, people are portrayed as having been forgiven for murders.


title: Blood atonement

text: Underlying the blood atonement concept is the idea that spilled blood "cries out" for retribution, an idea that is advocated in several passages of Mormon scripture. In the Bible, the blood of Abel ascended to the ears of God after he was killed by Cain. In the Book of Mormon, the "blood of a righteous man" (Gideon) was said to "come upon" the theocratic leader Alma "for vengeance" against the murderer (Nehor). Mormon scripture also refers to the "cry" of the blood of the saints ascending from the ground up to the ears of God as a testimony against those who killed them. After the death of Joseph Smith, Brigham Young added an Oath of Vengeance to the Nauvoo Endowment ritual. Participants in the ritual made an oath to pray that God would "avenge the blood of the prophets on this nation." The prophet was Smith and "this nation" was the United States. (This oath was removed from the ceremony during the 1920s.) In 1877, Brigham Young noted what he viewed as a similarity between Joseph Smith's death and the blood atonement doctrine, in that "whether we believe in blood atonement or not", Joseph and other prophets "sealed their testimony with their blood."


title: Blood atonement

text: The LDS temple rituals formerly provided an example in which capital punishment is contemplated for violations of historical blood oaths in the Endowment ritual. The blood oaths in the ceremony were intended to protect the ritual's secrecy. In keeping with the idea that grievous crimes must be answered with bloodshed and that blood atonement should be voluntary, participants made an oath that rather than ever revealing the secret gestures of the ceremony, they would rather have "my throat ... be cut from ear to ear, and my tongue torn out by its roots"; "our breasts ... be torn open, our hearts and vitals torn out and given to the birds of the air and the beasts of the field"; "your body ... be cut asunder and all your bowels gush out" showing an entire refusal to accept the promises made in the washing and anointing ordinances. The gory wording was removed early in the 20th century and changed to a less explicit reference to "different ways in which life may be taken." Vestigial accompanying suggestive gestures were removed by the LDS Church in 1990. There are no documented instances of a person who has been killed for violating these oaths of secrecy.


title: Blood atonement

text: Joseph Smith, the founder of the Latter Day Saint movement, was a strong proponent of capital punishment, and favored execution methods that involved the shedding of blood as retribution for crimes of bloodshed. In 1843, he or his scribe commented that the common execution method in Christian nations was hanging, "instead of blood for blood according to the law of heaven." Years before making this remark, however, Smith was quoted as saying that the hanging of Judas Iscariot was not a suicide, but an execution carried out by Saint Peter. In a March 4, 1843, debate with church leader George A. Smith, who argued against capital punishment, Joseph Smith said that if he ever had the opportunity to enact a death penalty law, he "was opposed to hanging" the convict; rather, he would "shoot him, or cut off his head, spill his blood on the ground, and let the smoke thereof ascend up to God." In the church's April 6, 1843 general conference, Smith said he would "wring a thief's neck off if I can find him, if I cannot bring him to justice any other way." Sidney Rigdon, Smith's counselor in the First Presidency, also supported capital punishment involving the spilling of blood, stating, "There are men standing in your midst that you can't do anything with them but cut their throat and bury them." On the other hand, Smith was willing to tolerate the presence of men "as corrupt as the devil himself" in Nauvoo, Illinois, who "had been guilty of murder and robbery," in the chance that they might "come to the waters of baptism


title: Blood atonement

text: Brigham Young, Smith's successor in the LDS Church, initially held views on capital punishment similar to those of Smith. On January 27, 1845, he spoke approvingly of Smith's toleration of "corrupt men" in Nauvoo who were guilty of murder and robbery, on the chance that they might repent and be baptized. On the other hand, on February 25, 1846, after the Saints had left Nauvoo, Young threatened adherents who had stolen wagon cover strings and rail timber with having their throats cut "when they get out of the settlements where his orders could be executed." Later that year, Young gave orders that "when a man is found to be a thief...cut his throat & thro' him in the River." Young also stated that decapitation of repeated sinners "is the law of God and it shall be executed." There are no documented instances, however, of such a sentence being carried out on the Mormon Trail.


title: Blood atonement

text: In the Salt Lake valley, Young acted as the executive authority while the Council of Fifty acted as a legislature. One of his main concerns in the early Mormon settlement was theft, and he swore that "a theif [sic] should not live in the Valley, for he would cut off their heads or be the means of having it done as the Lord lived." In Utah, there existed a law from 1851 to 1888 allowing persons convicted of murder to be executed by decapitation.


title: Blood atonement

text: The most immediate precursor to the blood atonement doctrine stems from a controversial section of Mormon scripture dictated by Smith in 1843 commanding the practice of plural marriage (D&C 132). This revelation stated that once a man and a woman enter the "New and Everlasting Covenant" (a celestial marriage), and it is "sealed unto them by the Holy Spirit of promise" (which Smith later taught was accomplished through the second anointing ritual). If a sealed person shed innocent blood, they would suffer the fate of David, who was redeemed, but fell short of his exaltation, and did not become a joint-heir with Christ (D&C 132:39), since a murderer is not forgiven in the sense that he will not enter the Celestial kingdom. However, although his sins fall under the category of unpardonable, he is not considered a son of perdition because he sought repentance at the hand of God carefully with tears all his life afterward. Therefore, he was promised that though he would go through hell, his soul would not be left there.


title: Blood atonement

text: If a sealed and anointed person broke their covenants to any extent short of unpardonable sin, they could possibly still gain their exaltation and become joint-heirs with Christ in the afterlife, conditional upon the utmost efforts possible being given to repentance, up to and possibly including forsaking one's life for forgiveness. They would be "destroyed in the flesh, and shall be delivered unto the buffetings of Satan unto the day of redemption" (D&C 132:26). The revelation did not, however, specify the mechanism by which such people would be "destroyed in the flesh," and it did not indicate whether that "redemption" would be the result of the sinner's own blood or the result of the atonement of Jesus.


title: Blood atonement

text: As far as scholars can tell, the author of the blood atonement doctrine was LDS Church president Brigham Young, who first taught the doctrine after the death of Joseph Smith. The doctrine first began to be taught, however, during the period when Brigham Young was Governor of the Utah Territory a period also known as the Mormon Reformation (1856–1858), particularly by Jedediah M. Grant of the First Presidency. Public talk of blood atonement diminished substantially by the end of the Mormon Reformation in 1858 when Young was replaced as territorial governor by Alfred Cumming. The subject of blood atonement remained largely dormant until the 1870s, when the issue was revived by the national media during the John D. Lee trials for his role in the Mountain Meadows massacre.


title: Blood atonement

text: When Brigham Young led the Saints from Nauvoo, Illinois to the Salt Lake valley beginning in the mid-1840s, he and his followers intended to establish a theocracy independent of the United States, where there would be no distinction between church and state. ("For Mormon theocratic political theory, see" Theodemocracy). Brigham Young's first recorded teachings on the blood atonement doctrine were in 1845, when Young had stepped into the shoes of Joseph Smith, the previous theocratic leader who had been killed in 1844. That year, he was said to have approved of a Mormon being killed by an unknown assailant in Nauvoo, Illinois, an act he characterized as "a deed of charity" because "he might now possibly be redeemed in the eternal world" .


title: Blood atonement

text: In the Salt Lake valley, Young maintained a Council of Fifty composed of religious leaders as a kind of legislature, but this body's power was limited . In 1849, as Young and the Council of Fifty were drafting a plan for a proposed State of Deseret, Young spoke to the Council about what to do with thieves, murderers, and adulterers, and said, "I want their cursed heads to be cut off that they may atone for their crimes". The Council voted the next day that an imprisoned man "had forfeited his head" and to "dispose of him privately" (March 4 entry). Two weeks later, Young recommended decapitation for the man and a fellow prisoner, but the Council decided to let them live. Later in 1851, the General Assembly of the State of Deseret, picked by the Council of Fifty, adopted a capital punishment provision allowing decapitation as a means of execution, which would remain in force until 1888 .


title: Blood atonement

text: In a speech before the Utah Territory's legislature on February 5, 1852, Young appeared to advocate the passage of a law that required decapitation for whites who were "condemned by the Law" for miscegenation with black people . He told the legislature that miscegenation was a grave sin that would bring a curse upon a man and all of his children that were produced as a result of the union . He said that if a white Mormon "in an unguarded moment should commit such a transgression", decapitation "would do a great deal towards atoning for the sin...it would do them good that they might be saved with their Bre[theren]" . He said, "It is the greatest blessing that could come to some men to shed their blood on the ground, and let it come up before the Lord as an atonement" .


title: Blood atonement

text: During the Mormon Reformation, church leaders began to criss-cross Mormon communities in a dramatic call for greater orthodoxy and religious purity. Brigham Young, who was then a theocratic leader, began preparing church members for what they thought was the quickly-approaching Second Coming, and a time of "Celestial law" in the Utah Territory. According to Young:


title: Blood atonement

text: "The time is coming when justice will be laid to the line and righteousness to the plummet; when we shall take the old broadsword and ask, Are you for God? And if you are not heartily on the Lord's side, you will be hewn down."


title: Blood atonement

text: The most vocal proponent of the blood atonement doctrine was Jedediah M. Grant, Young's second counselor in the First Presidency from 1854 to 1856. Grant, a firebrand preacher, rose to the First Presidency after the death of Willard Richards in 1854 and became the main force behind the Mormon Reformation . His teachings in 1854 related to "covenant breakers," people who had broken their covenants made in the Endowment or Celestial marriage. At a meeting in the Salt Lake Tabernacle on March 12, 1854, Grant asked, "What disposition ought the people of God to make of covenant breakers?" In answer to his question, he stated that they should be put to death . However, he lamented on the difficulty in applying this in a secular democracy, stating, "I wish we were in a situation favorable to our doing that which is justifiable before God, without any contaminating influences of Gentile amalgamation, laws, and traditions." Arguing for a purer theocracy, he stated that it is the right of the church "to kill a sinner to save him, when he commits those crimes that can only be atoned for by shedding his blood... We would not kill a man, of course, unless we killed him to save him."


title: Blood atonement

text: Parley P. Pratt, a prominent member of the Quorum of the Twelve Apostles, was also a proponent of the blood atonement doctrine. On December 31, 1855, Pratt pressed the Utah Territory legislature to "[m]ake death the penalty for fornication and adultery." He cited 1 Cor. 5:5, calling on early Christians "[t]o deliver [an adulterer] unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus," as a Biblical justification for the blood atonement doctrine . Pratt stated, "This destruction of the flesh must have had reference to the death of the body; the man having justly forfeited his life in accordance with the law of God."


title: Blood atonement

text: On March 16, 1856, Young acknowledged that it might seem, based on rhetoric from the pulpit, that "every one who did not walk to the line was at once going to be destroyed," but thus far, he said, nobody had been killed . He warned them, however, that the time "is not far distant" when the LDS Church would enforce the law of blood atonement against covenant breakers . One of the temple covenants at the time was, "I will never have anything to do with any of the daughters of Eve, unless they are given to me of the Lord." Though the "strict penalty of the law" dictated death to atone for breaking this covenant, Young said that the church would "not yet" enforce it .


title: Blood atonement

text: On January 11, 1857 Heber C. Kimball, a member of the First Presidency, spoke about the adulterers within the church and warned that "[t]hey are worthy of death, and they will get it. That time is near by, and God has spoken from the heavens, and when certain things are about right, we shall make a public example of those characters, ...and the time is just at our doors." In the meantime, rather than atoning for sins with blood, Kimball taught that it was possible to at least partially atone for sins by means other than blood, and encouraged covenant breakers to "pay all you can, that there may not be much against you when the accounts are settled up."


title: Blood atonement

text: Echoing Kimball's words, on February 8, 1857, Young warned the church that institution of the "celestial law" requiring mandatory blood atonement was "nigh at hand," and that under this law, covenant breakers guilty of adultery would be "hewn down." In the meantime, he said, "if this people will sin no more, but faithfully live their religion, their sins will be forgiven them without taking life."


title: Blood atonement

text: In addition to talk about blood atonement as a theocratic form of capital punishment whose time was "nigh at hand," church leaders also discussed unofficial blood atonement. According to one interpretation of Brigham Young's sermon on March 16, 1856, the sermon encouraged enforcement of the doctrine by "individuals" in certain situations. He said that if "you found your brother in bed with your wife, and put a javelin through both of them, you would be justified, and they would atone for their sins, and be received into the kingdom of God." He said, "under such circumstances, I have no wife whom I love so well that I would not put a javelin through her heart, and I would do it with clean hands." But he warned anyone who intended to "execute judgment" that he or she "has got to have clean hands and a pure heart, ...else they had better let the matter alone." If the adulterous couple were not actually caught in the act, Young recommended to "let them live and suffer in the flesh for their sins." According to Young, when any person violates a covenant with God, "The blood of Christ will never wipe that out, your own blood must atone for it" either in this life or the next .


title: Blood atonement

text: At a meeting on September 21, 1856, attended by both Young and Grant, Grant stated that there were a great many covenant-breaking members in the church "who have committed sins that cannot be forgiven through baptism." These people, Grant said, "need to have their bloodshed, for water will not do, their sins are too deep a dye." Therefore, Grant advised these people to volunteer to have a committee appointed by the First Presidency to select a place and "shed their blood." () Brigham Young spoke in agreement, stating:


title: Blood atonement

text: "There are sins that men commit for which they cannot receive forgiveness in this world, or in that which is to come, and if they had their eyes open to see their true condition, they would be perfectly willing to have their blood spilt upon the ground, that the smoke thereof might ascend to heaven as an offering for their sins, and the smoking incense would atone for their sins."


title: Blood atonement

text: Indeed, Young claimed that men had actually come to him and offered their blood to atone for their sins . For these sins, which Young did not specify, the shedding of blood is "the only condition for which they can obtain forgiveness," or to appease the wrath that is kindled against them, and that the law might have its course." The atonement of Jesus, Young said, was for "sins through the fall and those committed by men, yet men can commit sins which it can never remit."


title: Blood atonement

text: On February 8, 1857, Brigham Young stated that if a person "overtaken in a gross fault" truly understood that "by having his blood shed he will atone for that sin, and be saved and exalted with the Gods," he would voluntarily ask to have his blood shed so he could gain his exaltation . He framed blood atonement as an act of selfless love, and asked the congregation, "Will you love that man or woman well enough to shed their blood?" As a matter of love, he said, "if [your neighbor] needs help, help him; and if he wants salvation and it is necessary to spill his blood on the earth in order that he may be saved, spill it."


title: Blood atonement

text: Most discussion of blood atonement during the Mormon Reformation concerned the killing of "covenant breakers." The greatest covenant breakers were thought to be "apostates," who according to early Mormon doctrine would become sons of perdition and for whom "there is no chance whatever for exaltation." Nevertheless, Brigham Young believed that blood atonement would have at least some benefit. Young's first discussion of blood atonement in 1845 concerned a man who may have been considered an apostate in Nauvoo, Illinois . On February 8, 1857, Young said, regarding apostates, that "if their blood had been spilled, it would have been better for them." Young warned these apostates that although "[t]he wickedness and ignorance of the nations forbid this principle's being in full force, ...the time will come when the law of God will be in full force," meaning that apostates would be subject to theocratic blood atonement. In August 1857, Heber C. Kimball echoed Young's statements about apostates, stating that "if men turn traitors to God and His servants, their blood will surely be shed, or else they will be damned, and that too according to their covenants."


title: Blood atonement

text: According to the 12th LDS president Spencer W. Kimball, the extent of the religious enlightment of the apostates during the lifetime of Joseph Smith is not known, and they cannot be identified individually. According to the 10th LDS president Joseph Fielding Smith, a member who leaves the church does not become son of perdition, "unless he has had enough light" to become one.


title: Blood atonement

text: Blood atonement as taught above was not to be used as a way to punish, but as a way for the sinner to make restitution for his sins. One hearsay account was given by John D. Lee, who was killed for his involvement in the Mountain Meadows massacre (see below). Lee stated in his memoirs that he had heard of only one person who had properly received death by blood atonement - by willingly atoning for the crime:


title: Blood atonement

text: Rosmos Anderson was a Danish man who had come to Utah...He had married a widow lady...and she had a daughter that was fully grown at the time of the reformation...


title: Blood atonement

text: At one of the meetings during the reformation Anderson and his step-daughter confessed that they had committed adultery, believing when they did so that Brigham Young would allow them to marry when he learned the facts. Their confession being full, they were rebaptized and received into full membership. "They were then placed under covenant that if they again committed adultery, Anderson should suffer death". Soon after this a charge was laid against Anderson before the Council, accusing him of adultery with his step-daughter...the Council voted that Anderson must die for violating his covenants. Klingensmith went to Anderson and notified him that the orders were that he must die by having his throat cut, so that the running of his blood would atone for his sins. Anderson, being a firm believer in the doctrines and teachings of the Mormon Church, made no objections, but asked for half a day to prepare for death. His request was granted. His wife was ordered to prepare a suit of clean clothing, in which to have her husband buried, and was informed that he was to be killed for his sins, she being directed to tell those who should enquire after her husband that he had gone to California.


title: Blood atonement

text: Klingensmith, James Haslem, Daniel McFarland and John M. Higbee dug a grave in the field near Cedar City, and that night, about 12 o'clock, went to Anderson's house and ordered him to make ready to obey the Council. Anderson got up, dressed himself, bid his family good-bye, and without a word of remonstrance accompanied those that he believed were carrying out the will of the "Almighty God." They went to the place where the grave was prepared; Anderson knelt upon the side of the grave and prayed. Klingensmith and his company then cut Anderson's throat from ear to ear and held him so that his blood ran into the grave. As soon as he was dead they dressed him in his clean clothes, threw him into the grave and buried him. They then carried his bloody clothing back to his family, and gave them to his wife to wash, when she was again instructed to say that her husband was in California ... The killing of Anderson was then considered a religious duty and a just act.


title: Blood atonement

text: Lee refused to be killed in the same manner for his conviction, requesting instead that he be executed by firing squad, rejecting the notion that he needed to atone for the Mountain Meadows massacre.


title: Blood atonement

text: The Mountain Meadows massacre of September 7–11, 1857 was widely blamed on the church's doctrine of blood atonement and the anti-United States rhetoric of LDS Church leaders during the Utah War. The widely publicized massacre was a mass killing of Arkansan emigrants by a Mormon militia led by prominent Mormon leader John D. Lee, who was later executed for his role in the killings. After escalating rumors that the emigrants participated in early Mormon persecution, the militia conducted a siege, and when the emigrants surrendered, the militia killed men, women, and children in cold blood, adopted some of the surviving children, and attempted a cover-up.


title: Blood atonement

text: Even though the massacre was widely connected with the blood atonement doctrine by both the United States press and the general public, there is no direct evidence to suggest that it was related to "saving" the emigrants by the shedding of their blood (because they had not entered into Mormon covenants); rather, most commentators view it as an act of intended retribution. Young was accused of either directing or being complicit in the massacre after the fact. However, when Brigham Young was interviewed about the matter and asked if he believed in blood atonement 20 years later, he replied, "I do, and I believe that Lee has not half atoned for his great crime." He said "we believe that execution should be done by the shedding of blood instead of by hanging," but only "according to the laws of the land."


title: Blood atonement

text: Many of these rumors were centered around a group called the "Danites." The Danites were a fraternal organization founded by a group of Latter-day Saints in June 1838, at Far West in Caldwell County, Missouri. The Danites operated as a vigilante group and took a central role in the events of the Mormon War. Although the organization ceased to formally exist in Missouri, the name "Danites" may have been used in both Nauvoo and Utah. It is not certain whether the Danites continued to exist as a formal organization in Utah .


title: Blood atonement

text: During the 1860s and 1870s, there were widespread rumors that Brigham Young had a Danite organization that was enforcing the blood atonement doctrine. Evidence of this, however, never rose above the level of rumor . Responding to this, Brigham Young stated on April 7, 1867:


title: Blood atonement

text: Is there war in our religion? No; neither war nor bloodshed. Yet our enemies cry out "bloodshed," and "oh, what dreadful men these Mormons are, and those Danites! how they slay and kill!" Such is all nonsense and folly in the extreme. The wicked slay the wicked, and they will lay it on the Saints.


title: Blood atonement

text: Disaffected Mormon Fanny Stenhouse, a Godbeite dissenter and prominent critic of Brigham Young, described the Danites as "Avenging Angels" who murdered disaffected Mormons and blamed their disappearance on Indians. Ann Eliza Young, an ex-wife of Brigham Young and author of the exposé "Wife No. 19", also described the Danites as still being organized after reaching Utah, and murdering dissenters and church enemies. While their claims remain controversial among Mormon historians, their writing does indicate that the concept of Danites remained in currency as late as the 1870s.


title: Blood atonement

text: In 1866, Thomas Coleman (or Colburn), former slave, who was in good standing as a member of the LDS Church, was murdered. As Mormon historian D. Michael Quinn has documented, Coleman was apparently secretly courting a white Mormon woman, contrary to both territorial law and contemporaneous Mormon teachings regarding people of African descent.


title: Blood atonement

text: At one of their clandestine meetings behind the old Arsenal (on what is now Capitol Hill in Salt Lake) on December 11, Coleman was discovered by "friends" of the woman. The group of vigilantes hit Coleman with a large rock. Using his own bowie knife, his attackers slit his throat so deeply from ear to ear that he was nearly decapitated, as well as slicing open his right breast, in what some believe was a mimicry of penalties illustrated in the temple ritual. Not all of Coleman's wounds correlated with the temple ritual, however, since he was also castrated. A pre-penciled placard was then pinned to his corpse stating "NOTICE TO ALL NIGGERS - TAKE WARNING - LEAVE WHITE WOMEN ALONE." Even though it was the middle of winter, a grave was dug and Coleman's body was buried. The body was disposed of in less than three hours after its discovery. Less than twelve hours after that, Judge Elias Smith, first cousin of Joseph Smith, appointed George Stringham (a Mormon ruffian and vigilante with ties to Porter Rockwell, Jason Luce, and William Hickman) as the foreman of the Coroner's Jury; they briefly met and summarily dismissed the case as a crime that was committed by either a person or by persons unknown to the jury, abruptly ending all official enquiry into the bizarre murder.


title: Blood atonement

text: The ritualistic elements involved in the execution of Coleman’s murder may have been in response to a public sermon made three years earlier by Brigham Young on March 3, 1863. In this sermon, Young states, “I am a human being, and I have the care of human beings. I wish to save life, and have no desire to destroy life. If I had my wish, I should entirely stop the shedding of human blood.” Following this statement, however, Young makes a statement regarding interracial relations in which he continues, "Shall I tell you the law of God in regard to the African race? If the white man who belongs to the chosen seed mixes his blood with the seed of Cain, the penalty, under the law of God, is death on the spot. This will always be so." Young continues his sermon by condemning whites for their abuse of slaves with the proclamation, “for their abuse of that race, the whites will be cursed, unless they repent.”


title: Blood atonement

text: With regard to Coleman's murder, LDS apologetics point out that the practice of "blood atonement" is said to apply to "endowed Mormons who apostatized." Coleman was a member in good standing and was not endowed, suggesting that his death may have actually been the result of racism. The LDS apologist organization FAIR has claimed that Young's statement was not made out of racist leanings but rather "Brigham Young's comments were a condemnation of abuse and rape of helpless black women, and not an overtly racist statement condemning interracial marriage."


title: Blood atonement

text: One of the examples cited by critics of the church is a set of murders in Springville, Utah of individuals who, according to historical documents and court records, were "very questionable characters." Judge Elias Smith stated in regard to the case: "We have carefully examined all the evidence furnished by a remarkably accurate stenographic reporter, and can only conclude that evidence before the court goes to show that Durfee, Potter and two of the Parrishes got into a row about matters best, if not only, known to themselves, and for that Potter and two Parrishes were killed." – Records published in the Deseret News, April 6, 1859.


title: Blood atonement

text: In 1902, the police and press initially speculated that blood atonement might have been a motive for the New York City "Pulitzer Murder" committed by William Hooper Young, a grandson of Brigham Young. This speculation was largely fueled by the fact that a notebook belonging to Hooper Young had been found at the scene of the crime, and "blood atonement" and supporting scriptural references was scrawled on one of the pages. Because Young pleaded guilty to murder, his exact motive for the crime was never determined, but medical experts and the judge were of the opinion that Young was medically—though probably not legally—insane. Hooper Young's case and contemporary blood atonement are discussed in detail in Brian Evenson's 2006 novel "The Open Curtain".


title: Blood atonement

text: By 1877, when Brigham Young died, the blood atonement doctrine, whether or not it was properly understood by the public, had "done more than any other thing save polygamy to bring Mormonism into disrepute". In response, church leaders and journalists took an active interest in explaining and justifying the doctrine, and in countering the negative press. John Taylor, Young's successor, acknowledged in "North American Review" the "we believe some crimes can only be atoned for by the life of the guilty party"; however, he said, "all culprits worthy of death...should be executed by the proper civil officer, not by any exercise of the "lex talionis" or the intervention of ecclesiastical authority".


title: Blood atonement

text: Chief among the Latter-day Saint writers defending the doctrine in the late 19th century was Charles W. Penrose, editor of the church-owned "Deseret News", who would later become a member of the Quorum of the Twelve Apostles and the First Presidency.


title: Blood atonement

text: Prior to the death of Brigham Young, blood atonement doctrine was taught primarily as a means for Mormon "covenant breakers" (usually adulterers and apostates) to pay for their sins, but a full list of sins requiring blood atonement was never given. In at least one instance, Heber C. Kimball suggested that the principle would apply to the sin of murder. After Young's death, blood atonement continued to be taught as a necessary means to pay for the sin of adultery, however, blood atonement teachings largely ignored the penalty for apostates and lesser "covenant breakers", and focused primarily on the sin of murder, emphasizing that it was intended to be operative only within the context of legal capital punishment.


title: Blood atonement

text: According to Penrose, "Murder is a 'sin unto death,' which prayers and repentance and ordinances will not wash away". Therefore, "the only valid offering that the criminal can make is his own life's blood poured out upon the ground in willing expiation." That is why, Penrose said, the Utah Territory gave convicted murderers a choice between hanging and shooting (id.)


title: Blood atonement

text: As Mormon thinkers recognized, application of the blood atonement doctrine to the sin of murder seemingly created some difficulties. The "Book of Mormon" states that murderers can receive forgiveness by repentance. Nevertheless, a passage in the "Doctrine and Covenants" says that murder is unpardonable. Attempting to resolve this seeming conflict in a "Deseret News" article on July 4, 1883, Apostle Charles W. Penrose taught that in some cases such as murder done in anger or provocation, murder might be forgiven, but only after the guilty party atones for the murder by the shedding of blood.


title: Blood atonement

text: The practice of “blood atonement” was formally denied and repudiated by the church in a statement issued in 1889:


title: Blood atonement

text: In consequence of gross misrepresentations of the doctrines, aims and practices of the Church of Jesus Christ of Latter-day Saints, commonly called the 'Mormon' church, which have been promulgated for years, and have recently been revived for political purposes and to prevent all aliens, otherwise qualified, who are members of the 'Mormon' church from acquiring citizenship, we deem it proper on behalf of said church to publicly deny these calumnies and enter our protest against them.


title: Blood atonement

text: That this church views the shedding of human blood with the utmost abhorrence. That we regard the killing of a human being, except in conformity with the civil law, as a capital crime, which should be punished by shedding the blood of the criminal after a public trial before a legally constituted court of the land.


title: Blood atonement

text: We denounce as entirely untrue the allegation which has been made, that our church favors or believes in the killing of persons who leave the church or apostatize from its doctrines. We would view a punishment of this character for such an act with the utmost horror; it is abhorrent to us and is in direct opposition to the fundamental principles of our creed.


title: Blood atonement

text: The revelations of God to this church make death the penalty of capital crime, and require that offenders against life and property shall be delivered up and tried by the laws of the land.’’


title: Blood atonement

text: We declare that no bishop's or other court in this church claims or exercises civil or judicial functions, or the right to supersede, annul or modify a judgment of any civil court. Such courts, while established to regulate Christian conduct, are purely ecclesiastical, and their punitive powers go no further than the suspension or excommunication of members from church fellowship.


title: Blood atonement

text: [Signed]: WILFORD WOODRUFF, GEORGE Q. CANNON, JOSEPH F. SMITH, Presidency of the Church of Jesus Christ of Latter-day Saints.


title: Blood atonement

text: LORENZO SNOW, FRANKLIN D. RICHARDS, BRIGHAM YOUNG, MOSES THATCHER, FRANCIS M. LYMAN, JOHN HENRY SMITH, GEORGE TEASDALE, HEBER J. GRANT, JOHN W. TAYLOR, M. W. MERRILL, A. H. LUND, ABRAHAM H. CANNON, Members of the Council of the Apostles.


title: Blood atonement

text: The doctrine of "blood atonement," then, is based upon the scriptural laws considered in the foregoing paragraphs. The only point at which complaint may be justly laid in the teaching of the "Reformation" period is in the unfortunate implication that the Church of the Latter-day Saints, or individuals in that church, may execute this law of retribution. Fortunately, however, the suggestions seemingly made in the overzealous words of some of these leading elders were never acted upon. The church never incorporated them into her polity. Indeed, it would have been a violation of divine instruction given in the New Dispensation had the church attempted to establish such procedure. As early as 1831 the law of the Lord was given to the church as follows: "And now, behold, I speak unto the church: Thou shalt not kill; and he that kills shall not have forgiveness in this world, nor in the world to come.”


title: Blood atonement

text: In 1920, R. C. Evans, a former member of the First Presidency of the Reorganized Church of Jesus Christ of Latter Day Saints who had left the church, wrote a book titled "Forty Years in the Mormon Church: Why I Left It!". Evans accused both the RLDS Church and the Utah-based LDS Church of advocating “blood atonement” and he also associated the alleged practice with the “Danites.” In response to denials that the practice had ever been implemented by both churches, Evans wrote:


title: Blood atonement

text: Thus we have the President of the Reorganized Church and son of Joseph Smith admitting, as well as apologizing for the rash statements of his father and other leaders in the old church, and then we have Joseph F. Smith of the Utah church using about the same argument to excuse the language and murderous conduct of the Danites in Utah. All we care to say is reply to both of these descendants of the original prophet and organizer of the Danite Band is, that when the leading members and officers of the church for many years teach and practice, by threats and murders, ascribed to the Danite Band, then we believe the public is justified in denouncing such language and conduct, and affirming it to be the doctrine of the church.


title: Blood atonement

text: Responding to Evans’s accusations regarding the alleged implementation of the practice of “blood atonement”, Joseph Fielding Smith restated the doctrine, but denied that it had ever been practiced by the church, claiming that any such accusation was a “damnable falsehood.” Smith wrote,


title: Blood atonement

text: Through the atonement of Christ all mankind may be saved, by obedience to the laws and ordinances of the gospel...Man may commit certain grievous sins - according to his light and knowledge -that will place him beyond the reach of the atoning blood of Christ. If then he would be saved he must make sacrifice of his own life to atone - so far as the power lies - for that sin, for the blood of Christ alone under certain circumstances will not avail...But that the Church practices “Blood Atonement” on apostates or any others, which is preached by ministers of the ‘Reorganization’ is a damnable falsehood for which the accusers must answer.


title: Blood atonement

text: Like several teachings enunciated by Brigham Young ("see, e.g.", Adam-God theory), blood atonement has been widely criticized by Latter Day Saints. The status of the teaching has been addressed by modern leaders in the LDS Church. As late as 1970, the church's First Presidency authorized a church publication that interpreted D&C 132:26 (Joseph Smith's written revelation authorizing plural marriage in 1843) as saying that even after repentance, "some sins may call for a most dreadful punishment even then—the destruction in the flesh and being turned over to the buffetings of Satan until the day of redemption. This punishment is most severe."


title: Blood atonement

text: Man may commit certain grievous sins—according to his light and knowledge—that will place him beyond the reach of the atoning blood of Christ. If then he would be saved, he must make sacrifice of his Own life to atone—so far as in his power lies—for that sin, for the blood of Christ alone under certain circumstances will not avail... Joseph Smith taught that there were certain sins so grievous that man may commit, that they will place the transgressors beyond the power of the atonement of Christ. If these offenses are committed, then the blood of Christ will not cleanse them from their sins even though they repent. Therefore their only hope is to have their own blood shed to atone, as far as possible, in their behalf.


title: Blood atonement

text: In addition, Apostle Bruce R. McConkie agreed with Brigham Young and Joseph Fielding Smith that "under certain circumstances there are some serious sins for which the cleansing of Christ does not operate, and the law of God is that men must then have their own blood shed to atone for their sins."


title: Blood atonement

text: In 1978, Bruce R. McConkie, acting under the direction of President of the Church Spencer W. Kimball and the First Presidency, repudiated the blood atonement doctrine:


title: Blood atonement

text: You note that I and President Joseph Fielding Smith and some of our early church leaders have said and written about this doctrine and you asked if the doctrine of blood atonement is an official doctrine of the Church today. If by blood atonement is meant the atoning sacrifice of Christ, the answer is Yes. If by blood atonement is meant the shedding of the blood of men to atone in some way for their own sins, the answer is No. We do not believe that it is necessary for men in this day to shed their own blood to receive a remission of sins. This is said with a full awareness of what I and others have written and said on this subject in times past. In order to understand what Brigham Young, Heber C. Kimball, Charles W. Penrose and others have said, we must mention that there are some sins for which the blood of Christ alone does not cleanse a person. These include blasphemy against the Holy Ghost (as defined by the Church) and that murder which is the unlawful killing of a human being with malice. However, and this cannot be stressed too strongly, this law has not been given to the Church at any time in this dispensation. It has no application whatever to anyone now living whether he is a member or a non-member of the Church.


title: Blood atonement

text: In McConkie's letter, he suggested that the doctrine could, in fact, be valid, but only in a pure theocracy, although he also stated that "Brigham Young and the others were speaking of a theoretical principle that operated in ages past and not in either their or our day." He further stated:


title: Blood atonement

text: There simply is no such thing among us as a doctrine of blood atonement that grants a remission of sins or confers any other benefit upon a person because his own blood is shed for sins. Let me say categorically and unequivocally that this doctrine can only operate in a day when there is no separation of Church and State and when the power to take life is vested in the ruling theocracy as was the case in the day of Moses.


title: Blood atonement

text: Several early Church leaders, most notably Brigham Young, taught that in a complete theocracy the Lord could require the voluntary shedding of a murderer's blood-presumably by capital punishment-as part of the process of Atonement for such grievous sin. This was referred to as "blood Atonement." Since such a theocracy has not been operative in modern times, the practical effect of the idea was its use as a rhetorical device to heighten the awareness of Latter-day Saints of the seriousness of murder and other major sins. This view is not a doctrine of the Church and has never been practiced by the Church at any time.


title: Blood atonement

text: [T]he founders of Utah incorporated in the laws of the Territory provisions for the capital punishment of those who wil[l]fully shed the blood of their fellow men. This law, which is now the law of the State, granted unto the condemned murderer the privilege of choosing for himself whether he die by hanging, or whether he be shot, and thus have his blood shed in harmony with the law of God; and thus atone, so far as it is in his power to atone, for the death of his victim. Almost without exception the condemned party chooses the latter death. This is by authority of the law of the land, not that of the Church.


title: Blood atonement

text: In addition, in his first edition of the book "Mormon Doctrine", McConkie opined that because blood atonement requires the "spilling of blood upon the ground", execution by firing squad was superior to execution by hanging, which would not suffice to create a blood atonement. Regarding this, McConkie commented:


title: Blood atonement

text: As far as I can see there is no difference between a firing squad, an electric chair, a gas chamber, or hanging. Death is death and I would interpret the shedding of man's blood in legal executions as a figurative expression which means the taking of life. There seems to me to be no present significance as to whether an execution is by a firing squad or in some other way. I, of course, deleted my article on "hanging" from the Second Edition of Mormon Doctrine because of the reasoning here mentioned.


title: Blood atonement

text: In an interesting contradiction, author Sally Denton in her book "American Massacre", states that execution by firing squad was "not" considered a valid method for performing “blood atonement,” claiming instead that “beheading was the preferred method.” Denton recounts the execution of John D. Lee for his role in the Mountain Meadows massacre. When offered a choice of execution by hanging, firing squad or beheading, Denton claims that Lee’s “choice of execution by firing squad sent a clear signal to the faithful that he rejected a spiritual need to atone for any sins.”


title: Blood atonement

text: Execution by firing squad was banned by the state of Utah on March 15, 2004, but because the law was not retroactive, four inmates then on Utah's death row could still opt for this method of execution. Ronnie Lee Gardner, who had been sentenced to death in October 1985, cited his "Mormon heritage" for choosing to die by firing squad and fasted for two days before his execution. He felt that lawmakers had been trying to eliminate the firing squad in opposition to popular opinion in Utah because of concern over the state's image during the 2002 Winter Olympics. On the day before Gardner's execution in June 2010, the LDS Church released the following statement:


title: Blood atonement

text: In the mid-19th century, when rhetorical, emotional oratory was common, some church members and leaders used strong language that included notions of people making restitution for their sins by giving up their own lives.


title: Blood atonement

text: However, so-called "blood atonement," by which individuals would be required to shed their own blood to pay for their sins, is not a doctrine of The Church of Jesus Christ of Latter-day Saints. We believe in and teach the infinite and all-encompassing atonement of Jesus Christ, which makes forgiveness of sin and salvation possible for all people.


title: Blood atonement

text: In modern times, the concept of "blood atonement" has been used by a number of fundamentalist splinter groups as an excuse to justify the murder of those who disagree with their leaders or attempt to leave their churches. These groups all claim to follow the "original" teachings of Joseph Smith and Brigham Young, and they also claim that the LDS Church has strayed from the proper path by banning these practices. This concept is attributable to a tendency towards extreme "literalism" that exists with regard to the interpretation of early doctrines.


title: Blood atonement

text: Warren Jeffs, leader of the LDS splinter-group Fundamentalist Church of Jesus Christ of Latter Day Saints (FLDS), a polygamous sect based in Arizona and Utah, USA, has allegedly indicated his desire to implement the doctrine in his church. Former FLDS member Robert Richter reported to the "Phoenix New Times" that in his sermons, Jeffs repeatedly alluded to blood atonement for serious sins such as murder and adultery. Richter also claims that he was asked to design a thermostat for a high temperature furnace that would be capable of destroying DNA evidence if such "atonements" were to take place.


title: Blood atonement

text: Ervil LeBaron, the leader and prophet of the Church of the Lamb of God, initiated a series of killings which ultimately resulted in his being sentenced to life in prison. Before his death in prison, LeBaron wrote a document which he called "The Book of the New Covenants". This document listed a number of people who had been disloyal and "deserved to die." Copies of this list fell into the hands of LeBaron's followers, who proceeded to administer what they called "blood atonement" to the individuals listed.


title: Blood atonement

text: One of LeBaron's daughters, Lillian Chynoweth, related an account of some of these killings in the film "The God Makers II". Chynoweth discussed the murder of her husband, her brother-in-law and his 8-year-old daughter by her half brothers on 27 June, the 144th anniversary of the death of Joseph Smith. She stated that their names were “on the list to be atoned for” because her father believed that they were “traitors to God’s cause.” Not explicitly named in the film, this list was Ervil LeBaron's ‘‘The Book of the New Covenants’’. Chynoweth added that if anything happened to her, the “Mormon” church would be responsible. Shortly after the interview, according to the film, she was found dead in her home from a self-inflicted gunshot wound.


title: Blood atonement

text: A number of modern authors refer to "blood atonement," usually in association with "Danites." These references often appear in works which are critical of the LDS Church, and rumors of "Danites" practicing some form of "blood atonement" often play a significant role in these accounts.


title: Blood atonement

text: In her book "Leaving the Saints", Martha Beck postulates the existence of a "Danite" band "disposing" of people who opposed Brigham Young:


title: Blood atonement

text: Brigham Young formalized and anointed these assassins as the Danites, whose mission included espionage, the suppression of information, and quietly, permanently disposing of people who threatened the Mormon prophet or the Latter-day Saint organization. Again, not many Mormons know this detail of Church history, but every now and then, Utah papers record murders with uniquely Mormon flavoring (death by temple-sanctioned methods, for example), and the word that goes out on the Latter-day grapevine is "Danite".


title: Blood atonement

text: In her book "American Massacre," Sally Denton claims that the Danites and "blood atonement" played a prominent role in 19th century Utah society. Denton attributes the creation of the Danites to Joseph Smith and believes that he considered them to be his “secret group of loyalists.” She also suggests that they became “one of the most legendarily feared bands in frontier America.” According to Denton, this “consecrated, clandestine unit of divinely inspired assassins” introduced “the ritualized form of murder called blood atonement-providing the victim with eternal salvation by slitting his throat.” Denton claims that “blood atonement” was one of the doctrines which Mormons held “most sacred” and “[t]hose who dared to flee Zion were hunted down and killed.” Denton implies that large numbers of such “atonements” occurred during the Mormon reformation of 1856, although “none of the crimes were ever reported in the Deseret News," and the “bloody regime...ended with [Jedediah] Grant’s sudden death, on December 1, 1856.”


title: Blood atonement

text: Blood atonement has been a part of works such as Levi S. Peterson's "The Backslider" (1986) and Richard Dutcher's "Expiation" (2013).


title: Zhavia Ward

text: Carisa Zhavia Ward (born March 6, 2001) is an American R&B singer from Norwalk, California. Her mother Bobbi Jo Black was the singer of the metal band Xenoterra. She rose to fame after competing in singing reality television show "", which premiered on Fox on January 4, 2018, where she was one of four finalists. In May 2018, Ward signed a deal with Columbia Records, and was featured on Diplo and Lil Pump's single "Welcome to the Party". She started her first tour on March 6, 2019. In 2019, she performed a cover of "A Whole New World" with Zayn Malik for the "Aladdin" soundtrack.


title: Roose Bolton

text: Lord Roose Bolton is a fictional character in the "A Song of Ice and Fire" series of fantasy novels by American author George R. R. Martin, and its television adaptation "Game of Thrones".


title: Roose Bolton

text: Introduced in 1996's "A Game of Thrones", Roose, a Northern lord with his seat at the Dreadfort, is a retainer of Lord Eddard Stark. His family is notorious for their cruelty and custom of flaying their enemies; he frequently has himself leeched, leading him to be known as the Leech Lord across Westeros. He later appears in "A Clash of Kings" (1998), "A Storm of Swords" (2000), and "A Dance with Dragons" (2011).


title: Roose Bolton

text: Roose joins Robb Stark's rebellion as one of his chief lieutenants. With the help of the Brave Companions, he takes and holds Harrenhal until rejoining Robb Stark to help retake the Neck occupied by the Greyjoys. In truth he is a chief orchestrator of the Red Wedding alongside Tywin Lannister and Walder Frey, receiving the title of Warden of the North from the former after personally slaying Robb. His rule as Warden in the North is punctuated by unrest, and several forces conspire to unseat him and House Frey and restore the Starks to power.


title: Roose Bolton

text: Lord Roose Bolton is a significant vassal of Lord Eddard Stark. His seat is the Dreadfort and his sigil is a flayed man, a homage to the ancient Bolton tradition of flaying enemies. He is nicknamed the Leech Lord for regular leechings meant to improve his health.


title: Roose Bolton

text: Roose Bolton is not a point of view character in the novels, so his actions are witnessed and interpreted through the eyes of other people, such as Catelyn Stark, Arya Stark and Theon Greyjoy/Reek.


title: Roose Bolton

text: Roose illicitly practiced an ancient and banned tradition called the first night, in which a lord had the right to bed a commoner's wife. One day, prior to Robert's Rebellion, Roose was fox hunting along the Weeping Water when he came across a young woman washing clothes in the stream, who was married to the old miller without Roose's knowledge. Desiring the woman, and angered for not being informed of the marriage, Roose had the miller hanged and violently raped the woman beneath the tree where her husband still hung.


title: Roose Bolton

text: A year later, the woman came to the Dreadfort with a newborn boy whom she claimed was Roose's bastard, named Ramsay. Roose considered having the woman whipped and the baby killed before realizing that the baby is indeed his, owing to its pale, cold eyes. He gave the woman money and annual supplies as payment to raise Ramsay, and had the tongue of the miller's brother cut out to prevent Lord Rickard Stark from being informed of his illegal activities. He sent his odious and depraved servant Reek to the young Ramsay and his mother after the latter demands a servant to help raise the boy, an act he considers to be highly amusing. Roose later participates in Robert's Rebellion and (according to a semi-canonical source) the Greyjoy Rebellion.


title: Roose Bolton

text: Despite Roose's orders, Roose's only trueborn son, Domeric, seeks out Ramsay. Domeric dies soon after, and Roose suspects that Ramsay poisoned Domeric to become his heir. Roose, left without a trueborn heir, brings Ramsay to the Dreadfort, where he later serves as the fortress's castellan and has thus far refused to legitimize or otherwise acknowledge him as his true heir. He considers his bastard son foolhardy and tactless, with "tainted blood [that] would poison even the leeches".


title: Roose Bolton

text: Roose is most often described as an oddly average and unassuming-looking man, clean-shaven with pallid skin. He is often described as ageless, with an apathetic demeanor that betrays nothing. His most prominent feature are his strangely pale and cold eyes, so light as to almost blend with the sclera.


title: Roose Bolton

text: Roose appears to be unassuming and mild-mannered, although in truth he is remorseless and unforgiving, possessed of the same cruelty and ruthlessness his house is notorious for. Theon Greyjoy believes that he is even more cruel and menacing than his bastard son, despite Ramsay's more evident depravity. While his voice is small and soft, he does not need to raise it in order to inspire silence and attention – Jaime Lannister and Robb Stark both remark that even just his silence is threatening. His personal motto is "A peaceful land, a quiet people", a lesson he has thus far failed to instill into his bastard son; he doesn't care about the welfare of his people, he just seek to avoid any possible rebellion. He often dresses in a pale pink fur cloak embroidered in blood red to symbolize his family's custom of flaying.


title: Roose Bolton

text: Roose is amongst the lords who travel to Winterfell to aid Robb Stark in his campaign against the Lannisters. His intelligence and caution sees him given command of part of the Northern host when the army splits up at the Twins, and he leads the attack on Tywin Lannister's army in the Battle of the Green Fork. The battle ends in a Lannister victory and Roose retreats with the survivors to the causeway of Moat Cailin.


title: Roose Bolton

text: In the novels, it is implied that Roose battled with Tywin, not just to distract him and allow Robb to pass, but also to weaken the houses he was given command over: in the battle, Tyrion sees Bolton soldiers in the retroguard, while the vanguard is composed entirely with soldiers of the other Northern Houses. While the two vanguards clash, it also starts to rain arrows over both sides. While Tyrion doesn't know from where the arrows came from, it can be assumed that they were fired by Roose, since Tywin is not the type of person that wastes men and arrows.


title: Roose Bolton

text: To form an alliance with House Frey, Roose is offered by Lord Walder Frey one of his female family members hand in marriage, as well as offering the prospective bride's weight in silver for her dowry. Roose chooses "Fat" Walda Frey, the fattest female member of House Frey. He also makes an alliance with the Brave Companions, Essosi sellswords employed by Tywin, to help the Northerners capture Harrenhal from the Lannister force occupying it. After capturing Harrenhal Roose takes Arya Stark as a servant, mistaking her for a commoner. In a conversation Arya casually hears, Roose and the Freys point that Robb cannot win the war, since Tywin formed an alliance with High Garden. It is assumed that Roose and the Frey started to plan their betrayal, at this point.


title: Roose Bolton

text: While in Harrenhal, Roose weakens Robb's army over and over again, sending other lords on suicidal missions. Hoat brings Jaime Lannister to Harrenhal, having cut off Jaime's hand in hope of blaming Roose and preventing the Boltons allying with the Lannisters. Roose has Jaime sent back to King's Landing after Jaime assures Roose that he will not blame him. Roose then travels to the Twins for Edmure Tully's wedding to Roslin Frey, but at the wedding the Freys turn on the Starks and Roose personally kills Robb Stark. It is revealed that Roose had conspired with the Freys and Tywin Lannister to betray the Starks. As reward for his service, Tywin names Roose the new Warden of the North


title: Roose Bolton

text: Roose returns to the North with his forces, joined by two thousand Frey men. Meeting with Ramsay (now legitimised as a Bolton) and a captive Theon Greyjoy, the Boltons travel to Barrowton for Ramsay's wedding to Jeyne Poole, forced to assume the identity of Arya Stark. After hearing that Stannis Baratheon has captured Deepwood Motte, Roose decides to move the wedding to Winterfell to bait Stannis out. The Boltons and their Northern allies (many of whom are only grudgingly pledging fealty to the Boltons, or plan to betray them) remain at Winterfell after the wedding in anticipation of Stannis' attack. Tensions are high during the wedding due to the anger of the Northmen at the Freys. Three of the Freys who had been travelling with Lord Wyman Manderly of White Harbor, who lost his younger son Ser Wendel Manderly at the Red Wedding, have disappeared, and are heavily implied to have been put in pies which Wyman gives to the Freys and Boltons, eating some himself. Lady Barbrey Dustin of Barrowton, the younger sister of Bethany Ryswell, tells Theon that Roose has no feelings and plays with people for amusement. She also insinuates that Roose hopes to become King in the North, not just Warden, because the Lannisters are weakened. When one of Walder Frey's grandsons, Little Walder Frey, is found murdered, their uncle Ser Hosteen Frey attacks Wyman, leading to a fight in which White Harbor and Frey men are killed. Roose is forced to send them both out of Winterfell to encounter Stannis, in order to weaken both Frey's and Manderly's armies.


title: Roose Bolton

text: Roose Bolton is played by Michael McElhatton in the HBO television adaption of the series of books. He and the rest of the cast were nominated for Screen Actors Guild Awards for Outstanding Performance by an Ensemble in a Drama Series in 2014.


title: Roose Bolton

text: Roose declares for King in the North Robb Stark and serves as a chief member of his war council, although Robb sternly admonishes Roose when he advocates flaying Lannister prisoners to obtain information. After Theon Greyjoy betrays the Starks and seizes Winterfell, Roose brings the news to Robb and offers to send his bastard son Ramsay Snow with a force of Dreadfort men to oust Theon and the Ironborn from Winterfell.


title: Roose Bolton

text: Following the Northern army's arrival at Harrenhal, Roose presents a letter from Ramsay claiming that the Ironborn sacked Winterfell before fleeing. Robb orders Roose and the Bolton forces to hold Harrenhal while the rest of his army rides to Riverrun. One of Roose's man-at-arms, Locke, captures the escaped Jaime Lannister and his escort Brienne of Tarth, cutting off Jaime's swordhand in the process, before bringing the two to Harrenhal. Roose agrees to let Jaime go, but keeps Brienne as a hostage, though Jaime later returns to secure her release. He then meets up with the Stark army at the Twins for the wedding of Edmure Tully and Roslin Frey. However, it is revealed that Roose has conspired with Lord Walder Frey to betray the Starks, and after the wedding the Freys and Bolton slaughter the Stark forces, with Roose personally killing Robb. As part of the Bolton-Frey alliance, Roose agrees to marry Walder's daughter Walda - Walder offers him the bride's weight in silver as dowry, so Roose decides to marry the fattest of Walder's daughters. In the aftermath of the massacre, Roose hints to Walder that his betrayal of Robb was motivated by resentment at having his advice ignored by Robb. Roose also reveals that Winterfell was actually sacked by his bastard Ramsay, who subsequently flayed the Ironborn garrison there and took Theon prisoner, for his own amusement. As reward for his defection, Tywin Lannister names Roose the Warden of the North.


title: Roose Bolton

text: With the Ironborn holding Moat Cailin - the fortification barring passage between the North and the rest of Westeros - Roose is forced to smuggle himself back into the North. Upon his return to the Dreadfort, he chastises Ramsay for having gelded Theon and sending terms of surrender to the Greyjoys without his approval, while reminding Ramsay of his bastard parentage. Insulted, Ramsay demonstrates how effectively he has broken Theon (whom he has since renamed "Reek") by having Reek shave him, even after revealing Roose's murder of Robb, while also coaxing Reek into revealing he faked the deaths of Bran and Rickon Stark. After Ramsay points out that the other Northerners will turn on the Boltons if it is revealed that there is a living male Stark, Roose tasks Locke with hunting down Bran and Rickon and killing Jon Snow, Robb's bastard half-brother. Roose also sends Ramsay and Reek to lift the siege of Moat Cailin; when Ramsay is successful, Roose presents him with a royal decree of legitimisation as a trueborn Bolton. Roose subsequently moves to rebuild and occupy Winterfell.


title: Roose Bolton

text: In the aftermath of Tywin Lannister's death and Ramsay's murder of a disobedient vassal and his family, Roose seeks to secure House Bolton's position by arranging to have Ramsay marry Sansa Stark, supposedly the last trueborn Stark alive. In doing so, Roose seemingly secures an alliance with the forces of the Vale and its Lord Protector Petyr "Littlefinger" Baelish (unaware that Baelish intends on having the Bolton army decimated by the approaching Baratheon army before defeating the victor with the Vale's army). After Ramsay torments Sansa by having Reek serve them at dinner, Roose announces that he and Walda are expecting a son. However, later Roose privately reassures Ramsay of his position as his heir, and asks him to assist in defeating Stannis Baratheon's army. To this end, Roose permits Ramsay and his men to launch a sneak attack on Stannis' camp, destroying the army's supplies. With the supplies destroyed and most of Stannis' army subsequently deserting him, the Boltons easily defeat the Baratheons when they attempt to lay siege to Winterfell, but in the aftermath of the battle, Theon Greyjoy and Sansa manage to escape, severely jeopardizing House Bolton's rule in the North.


title: Roose Bolton

text: Despite their victory over Stannis Baratheon, Roose warns Ramsay that the North will someday have to face the Lannisters, and chastises him for allowing Sansa and Theon to escape, as Sansa was crucial to unifying the North. He implies that if Sansa is not recovered, Ramsay's position as heir may be usurped by Walda's baby. Soon afterwards, it is announced that Walda has given birth to a boy; Ramsay immediately kills Roose by stabbing him in the stomach, before setting his dogs upon Walda and the baby, leaving Ramsay as the last remaining Bolton. Ramsay is ultimately killed when Jon Snow retakes Winterfell in the Battle of the Bastards, leaving House Bolton extinct.


title: Marilynne Robinson

text: Marilynne Summers Robinson (born November 26, 1943) is an American novelist and essayist. Across her writing career, Robinson has received numerous awards, including the Pulitzer Prize for Fiction in 2005, National Humanities Medal in 2012, and the 2016 Library of Congress Prize for American Fiction. In 2016, Robinson was named in "Time" magazine's list of 100 most influential people. Robinson began teaching at the Iowa Writers' Workshop in 1991 and retired in the spring of 2016.


title: Marilynne Robinson

text: Robinson is best known for her novels "Housekeeping" (1980) and "Gilead" (2004). Her novels are noted for their thematic depiction of faith and rural life. The subjects of her essays span numerous topics, including the relationship between religion and science, US history, nuclear pollution, John Calvin, and contemporary American politics.


title: Marilynne Robinson

text: Robinson was born as "Marilynne Summers" on November 26, 1943 in Sandpoint, Idaho, the daughter of Eileen (Harris) and John J. Summers, a lumber company employee. Her brother is the art historian David Summers, who dedicated his book "Vision, Reflection, and Desire in Western Painting" to her. She did her undergraduate work at Pembroke College, the former women's college at Brown University, receiving her Bachelor of Arts degree "magna cum laude" in 1966, where she was elected to Phi Beta Kappa. At Brown, one of her teachers was the celebrated postmodern novelist John Hawkes. She received her Doctor of Philosophy degree in English from the University of Washington in 1977.


title: Marilynne Robinson

text: Robinson has written five highly acclaimed novels: "Housekeeping" (1980), "Gilead" (2004), "Home" (2008), "Lila" (2014), and "Jack" (2020). "Housekeeping" was a finalist for the 1982 Pulitzer Prize for Fiction (US), "Gilead" was awarded the 2005 Pulitzer, and "Home" received the 2009 Orange Prize for Fiction (UK). "Home" and "Lila are" companions to "Gilead" and focus on the Boughton and Ames families during the same time period.


title: Marilynne Robinson

text: Robinson is also the author of many non-fiction works, including "" (1989), "The Death of Adam: Essays on Modern Thought" (1998), "Absence of Mind: The Dispelling of Inwardness from the Modern Myth of the Self" (2010), "When I Was a Child I Read Books: Essays" (2012), "The Givenness of Things: Essays" (2015), and "What Are We Doing Here?" (2018). She has written numerous articles, essays and reviews for "Harper's", "The Paris Review," and "The New York Review of Books."


title: Marilynne Robinson

text: In addition to her tenure from 1991 to 2016 on the faculty of the University of Iowa, where she retired as the F. Wendell Miller Professor of English and Creative Writing, Robinson has been writer-in-residence or visiting professor at many colleges and universities, including Amherst, and the University of Massachusetts Amherst's MFA Program for Poets and Writers. In 2009, she held a Dwight H. Terry Lectureship at Yale University, where she delivered a series of talks titled "Absence of Mind: The Dispelling of Inwardness from the Modern Myth of the Self". On April 19, 2010, she was elected a fellow of the American Academy of Arts and Sciences. In May 2011, Robinson delivered the University of Oxford's annual Esmond Harmsworth Lecture in American Arts and Letters at the university's Rothermere American Institute.


title: Marilynne Robinson

text: Robinson still lives in Iowa City, and spends the summers with family in upstate New York. She was the keynote speaker for the 75th anniversary celebration of the Iowa Writers' Workshop in June 2011, and she gave the 2012 Annual Buechner Lecture at The Buechner Institute at King University. On February 18, 2013, she was the speaker at the Easter Convocation of the University of the South, Sewanee, Tennessee and was awarded the degree of Doctor of Literature "honoris causa". In 2012, Brown University awarded Robinson the degree of Doctor of Literature "honoris causa". The College of the Holy Cross, Notre Dame, Amherst College, Skidmore College, the University of Oxford, and Yale University have also awarded Robinson honorary degrees. She has been elected a fellow of Mansfield College, Oxford.


title: Marilynne Robinson

text: Robinson was raised as a Presbyterian and later became a Congregationalist, worshipping and sometimes preaching at the Congregational United Church of Christ in Iowa City. Her Congregationalism and her interest in the ideas of John Calvin have been important in many of her novels, including "Gilead", which centers on the life and theological concerns of a fictional Congregationalist minister. In an interview with the "Church Times" in 2012, Robinson said: "I think, if people actually read Calvin, rather than read Max Weber, he would be rebranded. He is a very respectable thinker."


title: Marilynne Robinson

text: The former Archbishop of Canterbury, Rowan Williams, has described Robinson as "one of the world's most compelling English-speaking novelists", adding that "Robinson's is a voice we urgently need to attend to in both Church and society here [in the UK]." On January 24, 2013, Robinson was announced to be among the finalists for the 2013 Man Booker International Prize. She won the 2013 Park Kyong-ni Prize.


title: Marilynne Robinson

text: On June 26, 2015, President Barack Obama quoted Robinson in his eulogy for Clementa C. Pinckney of Emanuel African Methodist Episcopal Church in Charleston, South Carolina. In speaking about "an open heart," Obama said: a friend of mine, the writer Marilynne Robinson, calls 'that reservoir of goodness, beyond, and of another kind, that we are able to do each other in the ordinary cause of things.'" In November 2015, "The New York Review of Books" published a two-part conversation between Obama and Robinson, covering topics in American history and the role of faith in society.


title: Marilynne Robinson

text: In 1967 she married Fred Miller Robinson, a writer and professor at the University of Massachusetts Amherst. The Robinsons divorced in 1989.


title: Marilynne Robinson

text: The couple had two sons. In the late 1970s, she wrote "Housekeeping" in the evenings while they slept. Robinson said they influenced her writing in many ways, since changes your sense of life, your sense of yourself."


title: Carbon copy

text: Before the development of photographic copiers, a carbon copy was the under-copy of a typed or written document placed over carbon paper and the under-copy sheet itself (not to be confused with the carbon print family of photographic reproduction processes). When copies of business letters were so produced, it was customary to use the acronym "CC" or "cc" before a colon and below the writer's signature to inform the principal recipient that carbon copies had been made and distributed to the parties listed after the colon. With the advent of word processors and e-mail, "cc" is used as a merely formal indication of the distribution of letters to secondary recipients.


title: Carbon copy

text: A sheet of carbon paper is placed between two or more sheets of paper. The pressure applied by the writing implement (pen, pencil, typewriter or impact printer) to the top sheet causes pigment from the carbon paper to reproduce the similar mark on the copy sheet(s). More than one copy can be made by stacking several sheets with carbon paper between each pair. Four or five copies is a practical limit. The top sheet is the "original" and each of the additional sheets is called a carbon copy.


title: Carbon copy

text: The use of carbon copies declined with the advent of photocopying and electronic document creation and distribution (word processing). Carbon copies are still sometimes used in special applications: for example, in manual receipt books which have a multiple-use sheet of carbon paper supplied, so that the user can keep an exact copy of each receipt issued, although even here carbonless copy paper is often used to the same effect.


title: Carbon copy

text: It is still common for a business letter to include, at the end, a list of names preceded by the abbreviation "CC", indicating that the named persons are to receive copies of the letter, even though carbon paper is no longer used to make the copies.


title: Carbon copy

text: An alternative etymology is that "c:" was used for copy and "cc:" indicates the plural, just as "p." means page and "pp." means pages. This alternative etymology explains the frequent usage of "c:" when only one recipient is listed, while "cc:" is used for two or more recipients of the copies. This etymology can also explain why, even originally, "cc:" was used to list recipients who received typed copies and not necessarily carbon copies. Sometimes this "cc" is interpreted as "courtesy copy".


title: Carbon copy

text: The term "carbon copy" can denote anything that is a near duplicate of an original ("...and you want to turn him into a carbon copy of every fourth-rate conformist in this frightened land!" Robert Heinlein, "Stranger in a Strange Land").


title: Carbon copy

text: Carbon copy can be used as a transitive verb with the meaning described under e-mail below related to the CC field of an e-mail message. That is, to send the message to additional recipients beyond the primary recipient. It is common practice to abbreviate the verb form, and many forms are used, including "cc" and "cc:". Past tense forms in use are "CCed", "cc'd", "cc'ed", "cc-ed" and "cc:'d". Present participle or imperfect forms in use include "cc'ing". Merriam-Webster uses "cc", "cc'd" and "cc'ing", respectively.


title: Carbon copy

text: In common usage, an email message has three fields for addressees: the To field is for principal recipients of the message, the Cc field indicates secondary recipients whose names are visible to one another and to the principal, and the Bcc (blind carbon copy) field contains the names of tertiary recipients whose names are invisible to each other and to the primary and secondary recipients. It is considered good practice to indicate to the other recipients that a new participant has been added to the list of receivers (e.g. by writing "I sent a copy to John Doe" or "John Doe, who is reading in copy, [...]").