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From: "Perry L. Porter" <[e-mail]>
Subject: ---> Lesson 1 Jan 5th 1997 (long)
Date: 05 Jan 1997 01:08:39 -0700

Gospel Doctrine Manual - list.
[e-mail]

I have not had as many people sign up or contribute as I has hoped, but
here is the first lesson, if you have added references to add, send it to
the list, it will bounce, but I will get a copy, and I will include
references in future updates.  I would prefer a more summary list with
references, but due to lack of time, I include this time include the full
text.

===========================================================

Explanatory Introduction; Doctrine and Covenants 1

Lesson 1

Scriptural Highlights


1. The importance of the Doctrine and Covenants
2. The Lord's voice of warning
3. "Search these commandments."



Several useful resources are included at the beginning of the Doctrine and
Covenants. The Explanatory Introduction reviews some of the background and
themes of the book. The Chronological Order of Contents shows the date and
place of each revelation. Section 1, which the Lord revealed in 1831 at the
conference where the decision was made to publish selected revelations,
serves as the preface to the Doctrine and Covenants (see D&C 1 :6).

Give each person a Class Member Study Guide the week before this lesson.
The study guide provides historical background and questions that should
help class members desire to study the scriptures and come prepared to class.

Discussion and Application Questions

* The Explanatory Introduction to the Doctrine and Covenants states, "In
the revelations one hears the . . .voice of the Lord Jesus Christ, speaking
anew in the dispensation of the fulness of times" (see also D&C18:34-35).
What can we learn about the Savior from the revelations in the Doctrine and
Covenants? How have these revelations enriched your testimony of the Savior?

* Why is it important to understand that most of the Lord's revelations in
the Doctrine and Covenants came as answers to prayers? (See the Explanatory
Introduction and D&C 4:7.) How have your own experiencesconfirmed that the
Lord hears and answers prayers?

* What are some main themes in the Doctrine and Covenants? (See the
Explanatory Introduction and
D&C 1.) How have you benefited from the revelations about one of these themes?

* How is the Doctrine and Covenants different from other books of
scripture? How is it similar to other scriptures?(See the Explanatory
Introduction.)

* In what setting and circumstances was D&C 1 revealed?(See the Class
Member Study Guide for this lesson.) What is the purpose of D&C 1? (See D&C
1:6 and the quotation from Elder Widtsoe.) Which of the main themes in the
Doctrine and Covenants are summarized in D&C 1?

* In D&C 1, why do you think there is so much emphasis on the Lord's
speaking and our hearing? How does the Lord communicate with us? (D&C 1:14,
38; 8:1 -2.) How can we improve our ability to
communicate with him?

* Why is revelation through living prophets important for us today? How
have the Lord's revelations to living prophets helped you?

* In what ways do many people, including some Church members, walk in their
own way and follow
their own god? (D&C 1:16.) How is this a form of idolatry? Why do people
become idolatrous? How can we avoid or over come idolatry?

* When the Lord revealed D&C 1, the Church was only1 1/2 years old and had
only 680 members. If
you had been a Church member then, how do you think you would have felt to
hear the prophecy that the gospel would be proclaimed "unto the ends of the
world, and before kings and rulers"? (D&C 1 :23). How are these prophecies
being fulfilled in your lifetime?

* In D&C 1 the Lord emphasizes that he uses weak and simple servants to
accomplish great works.
(D&C 1:19,23; see also 1 Corinthians 1 :27-28.) Why do you think he does
this? How do weak and
simple servants become strong? (D&C 1 :24-28; Ether 12:27.) How have you
felt the Lord strengthen you to do his work when you have been weak and
humble?

* What does D&C 1 :24-28 teach about the purposes of the revelations in the
Doctrine and Covenants?

* In D&C 1, what does the Lord say are the consequences of being rebellious
and disobedient? (D&C 1 :3, 13, 33.)Since we all sin, and since "the Lord
cannot look upon sin with the least degree of allowance" (D&C 1 :31), how
can we find favor with him? (D&C 1 :32).

* How is searching the scriptures different from readingthem? (D&C 1 :37.)
How have you benefited from searching the scriptures? How can we "liken all
scriptures" to ourselves? (1 Nephi 19:23).

* Why is it important to have the Spirit guide us as we studyand discuss
the Doctrine and Covenants? (2 Nephi 33:1;Moroni 10:5; D&C 18:34-36;
42:14.) What can we do as individuals and as a class to obtain the Spirit?
(Alma 5:45-47; 17:2-3; 26:21 -22.)

Quotation

Elder John A. Widtsoe: "A good preface should prepare the reader for the
contents of the book. It should help him understand the book. It should
display in a concentrated manner the full content of the book. Section 1 of
the Doctrine and Covenants is one of the great prefaces in the possession
of mankind" (The Message of the Doctrine and Covenants, pp. 11 -12).

Next Week's Reading Assignment
Joseph Smith-History 1:1-26


                               Class Member Study Guide Lesson 1


You and your family can benefit greatly from studying the revelations in
the Doctrine and Covenants. To learn how these revelations can help you,
read the Explanatory Introduction at the beginning of the book, including
the"Testimony of the Twelve Apostles to the Truth of the Book of Doctrine
and Covenants."

The Chronological Order of Contents at the beginning of the book shows when
and where each revelation was given. Note how many revelations were given
in 1830 and1831. Why do you think so many revelations were received during
this time?

Church members wanted to have copies of these revelations for personal
study. During a conference at Hiram, Ohio, in November 1831, the elders of
the Church decided to publish some of the revelations. At this conference,
the Lord gave through the Prophet Joseph Smith a marvelous revelation that
he called "my preface unto the book of my commandments" (D&C 1:6). This
revelation is section 1 of the Doctrine and Covenants.

As you study D&C 1, consider the following:

* Review the prophecies recorded in D&C 1 :17-23. How are these prophecies
being fulfilled in your lifetime?

* What does D&C 1:24-28 teach about the purposes of the revelations in the
Doctrine and Covenants?

* How is searching the scriptures different from reading them? (D&C 1:37.)
What can you do to search the scriptures more effectively?


                                               A

                                              BOOK

                                               of

                                         COMMANDMENTS,

                                   FOR THE GOVERMENT OF THE

                                        Church of Christ,

                               ORGANIZED ACCORDING TO LAW, ON THE

                                        6th of April, 1830

                               =================================

                                             ZION:

                                 PUBLISHED BY W.W. PHELPS & co.

                                            .........

                                              1833.


The title page of the Book of Commandments, the first compilation of
revelations given through the Prophet Joseph Smith. These revelations later
became part of the Doctrine and Covenants. Courtesy LDS Historical
Department Archives.

===============================================
From infobase LDS Collectors library 1997:

Joseph Fielding Smith, Church History and Modern Revelation, Vol 1, p.63
John Whitmer In November of that year he was called by revelation to
accompany Oliver Cowdery to Jackson County, Mo., with the revelations of
the "Book of Commandments," as the Lord desired that Oliver Cowdery should
have a companion for protection on that journey.


And from some manual, sorry but I couls not tell the reference on this one:

Lesson Forty-Eight:
The Book of Commandments
Topics
1. The Important Conference of November 1831. Note 1.
    a. Reason for the conference.
    b. Mission of Oliver Cowdery and John Whitmer.
    c. The compilation of revelations to be published.
    d. Size of the edition.
    e. Important revelations given at the conference.
    f. The Lord's acceptance of the revelations.
2. Testimonies of the Elders. Note 2.
    a. Brethren bear testimony that the revelations are true.
    b. Criticism by some of the brethren.
    c. The Lord's Challenge. D. & C. Sec. 67.
    d. William E. McLellin's folly.
3. Preparation for the Publication of the Revelations. Note 3.
    a. Personal supervision given by the Prophet.
    b. Some revelations not included in the collection.
    c. The revelations dedicated by prayer.
    d. Esteem in which the conference held the revelations.
References
 D. H. C. Vol. 1:221-236.


Joseph Fielding Smith, Church History and Modern Revelation, Vol 2, p.19
"Now seek ye out of the Book of Commandments, even the least that is among
them, and appoint him that is the most wise among you;

Joseph Fielding Smith, Church History and Modern Revelation, Vol 2, p.18

1. For some months before the Prophet moved to Hiram he was inspired by the
Lord to prepare the important revelations from the beginning for
publication. This selection was well under way at the close of the
conference of October 25th. As Oliver Cowdery and John Whitmer were making
preparations to go to Missouri to attend to the duties assigned them at an
earlier date, a conference was called to assemble November 1, 1831, to
consider matters as might need attention before their departure. The most
important matter to be considered was the publishing of, "The Book of
Commandments," as it had been decided that the compilation of revelations
should be called. On the first day of the conference (November 1st) the
Lord gave his endorsement to the publication by giving one of the greatest
revelations ever received by man as his Preface to the Book of his
Commandments. This will be treated as a separate lesson. In this great
revelation he proclaimed to the whole world his message of repentance and
the restoration of the Gospel for the salvation of mankind. The conference
decided that ten thousand copies of the book should be printed by the
brethren when they arrived in Missouri. This was later changed because of
the opposition by enemies and the difficulties in relation to the
publication, to three thousand copies.

Joseph Fielding Smith, Church History and Modern Revelation, Vol 2, p.18

2. On the second day of the conference, [page 19] the Prophet said that
"inasmuch as the Lord had bestowed a great blessing upon us in giving
commandments and revelations," he asked the conference what testimony they
were willing to attach to these commandments which would shortly be sent to
the world. A number of the brethren arose and said that they were willing
to testify to the world that they knew that they (the commandments) "were
of the Lord." The minutes of the second day also records: "The revelation
of last evening were read by the moderator, (Oliver Cowdery). The brethren
then arose in turn and bore witness to the truth of the Book of
Commandments; after which Brother Joseph Smith, Jun., arose and expressed
his feelings and gratitude concerning the commandments and preface received
yesterday."

Joseph Fielding Smith, Church History and Modern Revelation, Vol 2, p.20

It is an erroneous thought to believe that the Prophet selected all of the
revelations he had received and placed them in the collection which was to
become The Book of Commandments. Each of the revelations selected for that
volume was placed there because the Prophet considered that it had some
value to the Church in regard to its teachings. There are some revelations
still in possession of the Church which were not included. Some of these we
can readily believe were not included because the inspiration of the
Prophet was that it was not necessary, or because some of them had an
application which was not intended for publication and to be sent to an
unbelieving world.


Joseph Fielding Smith, Church History and Modern Revelation, Vol 3, p.65

6. This volume of Scripture was published in Kirtland by Frederick G.
Williams and Company. It contained all the revelations prepared for
publication in the first collection to be known as the Book of
Commandments. The title Doctrine and Covenants expresses more clearly the
nature of the book than did that first proposed for the former publication.
This book is verily the Doctrines and the Covenants of the Church. In large
measure it fulfills the promise of the Lord to his ancient prophets in
relation to his covenants which he would make with Israel in the last days.
To Jeremiah he said:

Joseph Fielding Smith, Church History and Modern Revelation, Vol 3, p.65
"Behold, the days come, saith the Lord, that I will make a new covenant
with the house of Israel and with the house of Judah:

Joseph Fielding Smith, Church History and Modern Revelation, Vol 3, p.65
"Not according to the covenant that I made with their fathers in the day
that I took them by the hand to bring them out of the land of Egypt; which
my covenant they brake, although I was an husband unto them, saith the Lord:

Joseph Fielding Smith, Church History and Modern Revelation, Vol 3, p.65
"But this shall be the covenant that I will make with the house of Israel;
After those days, saith the Lord, I will put my law in their inward parts,
and write it in their hearts; and will be their God, and they shall be my
people.

Joseph Fielding Smith, Church History and Modern Revelation, Vol 3, p.65
"And they shall teach no more every man his neighbor, and every man his
brother, saying, Know the Lord: for they shall all know me, from the least
of them unto the greatest of them, saith the Lord: for I will forgive their
iniquity, and I will remember their sin no more." (Jer. 31:31-34.)

Joseph Fielding Smith, Church History and Modern Revelation, Vol 3, p.65
Through Ezekiel he said: "Moreover I will make a covenant of peace with
them: it shall be an everlasting covenant with them: and I will place them,
and multiply them, and will set my sanctuary in the midst of them for
evermore.

Joseph Fielding Smith, Church History and Modern Revelation, Vol 3, p.65
"My tabernacle also shall be with them, yea, I will be their God, and they
shall be my people." (Ezek. 37:26-27.)

Joseph Fielding Smith, Church History and Modern Revelation, Vol 3, p.65
These covenants and doctrines in great part have been revealed and are here
for Israel when the tribes come to receive their blessings at the hands of
Ephraim. (D. and C. 133:26-35.)
Joseph Fielding Smith, Church History and Modern Revelation, Vol 3, p.65

These lectures on Faith which were published in the first edition and all
subsequent editions up to the year 1921, were removed from the Doctrine and
Covenants when that book was published in the double columns. The question
is frequently asked why these lectures were taken out of the book. It was
not because these lectures are unsound in principle, for they are just as
valuable today as they were when presented before the school of the elders
in Kirtland, under the guiding hand of the Prophet Joseph Smith. They are,
in fact, too valuable in the study of the principle of faith to be lost.
They were removed because they were not revelations, and it was felt that
they should not be continued in the book with the revelations, but could be
published separately where they would not be considered by so many as on a
[page 66] par with the direct revelations from the Lord. When in August
1835, the publication of the revelations was being considered and the
question of including these lectures, Elder John Smith voiced the sentiment
of the assembly in these words: "John Smith, taking the lead of the high
council in Kirtland, bore record that the revelations in said book were
true, and that the lectures were judiciously arranged and compiled, and
were profitable for doctrine," but not to be received on an equality with
the revelations. [page 67]


Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, p.3

In the first of five sessions, "[Oliver Cowdery] made a request desiring
the mind of the Lord through this conference of Elders to know how many
copies of the Book of Commandments, it was the will of the Lord should be
published in the first edition of that work. [p.4] Voted that there be ten
thousand copies struck."1

1. "Far West Record," p. 15. At a special conference of the Literary Firm,
convened in Independence, Missouri, 30 April 1832, it was decided that the
proposed number of the first edition be reduced to three thousand copies
("Far West Record," p. 25).


Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, p.4

Section 1, first published in the Evening and Morning Star (March 1833),
was included in the Book of Commandments in 1833.


Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, p.34

In the Book of Commandments section 23 was printed as five separate
revelations (i.e., chapters 17, 18, 19, 20, and 21).


William Wines Phelps
Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, p.87

Son of Enon Phelps and Mehitabel Goldsmith. Born 17 February 1792 at
Hanover, Morris County, New Jersey.  Moved to Canandaigua, New York, by
1828; there published anti-Masonic Ontario Phoenix. Purchased copy of Book
of Mormon from Parley P. Pratt 1830. Met Joseph Smith 21 December 1830.
Baptized 1831. Moved to Kirtland, Ohio, June 1831. Appointed by revelation
to assist Oliver Cowdery in printing Church literature June 1831. Prominent
Church leader 1831-38. Traveled to Jackson County, Missouri, in summer of
1831. Directed to reside in Jackson County, Missouri, August 1831. Edited
Evening and Morning Star. Member of Literary Firm. Printed Book of
Commandments 1833. Moved to Clay County, Missouri, late 1833. Chosen
counselor in presidency of Church in Missouri 8 July 1834. Directed to
return to Kirtland temporarily to assist in Church printing affairs. Left
Clay County 25 April 1835. Arrived in Kirtland 16 May 1835. Assisted in
compiling 1835 edition of Doctrine and Covenants. Assisted in compiling and
printing first Church hymnbook 1836. Participated in dedication of Kirtland
Temple. Left Kirtland for Missouri 9 April 1836. During 1836-37, with John
Whitmer, began to administer affairs of Church in Missouri independent of
high council. Actions created much confusion; excommunicated 10 March 1838.


Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, p.113

In September 1831, nearly two months before the creation of the Literary
Firm, Phelps had been directed to purchase a printing press and type in
Cincinnati on his return to Independence. Leaving Kirtland about
mid-October, he obtained the printing apparatus and reached western
Missouri no later than December 1831. In late November 1831. Oliver Cowdery
and John Whitmer also left for Missouri taking manuscript copies of the
revelations for printing. It had been decided at the Hiram, Ohio,
conferences that 10,000 copies of the Book of Commandments would be printed
in Independence. The cost of such an undertaking, however, later proved
prohibitive, and the number was reduced to 3,000 to be sold unbound.12 The
first product of the Literary Firm was The Evening and the Morning Star,
printed under the firm name of W.W. Phelps & Co. In February 1832 Phelps
issued the prospectus of the monthly, which commenced in June 1832. Just
weeks before issuing the first number, the Independence printing office had
been dedicated by Edward Partridge for the purpose of spreading divine
"truths & revelations in these last days to the inhabitants of the earth."13

13. "Far West Record," pp. 27-28. The dedication occurred on 29 May 1832.
Phelps and his family occupied the lower story of the printing office at
Independence. The office was located on lot 76, which had been purchased by
Edward Partridge from James Gray on 8 August 1831 for $50. It was a
two-story brick structure.


Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, p.114

Although by December 1832 the Book of Commandments was in the press, the
May 1833 Evening and Morning Star lamented the delay in its completion:

[It] will be published in the course of the present year, at from 25, to 50
cents a copy. We regret that in consequence of circumstances not within our
control, this book will not be offered to our brethren as soon as was
anticipated. We beg their forebearance, and solicit an interest in their
prayers, promising to use our exertions with all our means to accomplish
the work.15

It will be remembered, of course, that the Church press in Missouri was
destroyed by a mob on 20 July 1833 (during the printing of the Book of
Commandments), but members of the firm were determined to start again. Nine
days after the printing office had been razed, W. W. Phelps affirmed,
"Although the enemy has accomplished his design in demolishing the Printing
establishment They cannot demolish the design of our God, for his decrees
will stand & his purposes must be accomplished."16

16. William W. Phelps to "Dear Brethren," 20 July 1833, Joseph Smith
Collection, Church Archives.


Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, p.361

Revelation concerning the purchase of paper for the Book of Commandments
and also the work of the Inspired Translation of the Bible. Hiram, Portage
County, Ohio, 20 March 1832. (Newel K. Whitney Collection, Brigham Young
University Library, Manuscripts)


Lyndon W. Cook, The Revelations of the Prophet Joseph Smith,  p.367

Petersen, Melvin J. "A Study of the Nature of and the Significance of the
Changes in the revelations as Found in a Comparison of the Book of
Commandments and Subsequent Editions of the Doctrine and Covenants." M.A.
thesis, Brigham Young University, 1955.


Lyndon W. Cook, The Revelations of the Prophet Joseph Smith,  p.368

Rasmussen, Ellis T. "Textual Parallels to the Doctrine and Covenants and
Book of Commandments as Found in the Bible." M.A. thesis, Brigham Young
University, 1951.


History of the Church, Vol.1, Ch.17, p.225

6. Now, seek ye out of the Book of Commandments, even the least that is
among them, and appoint him that is the most wise among you;


Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, p.104

As was noted in the Historical Note for section 1, the printing of the Book
of Commandments was not completed. A mob destroyed the Church printing
press on 20 July 1833, just as the project neared completion. Prior to the
destruction of the press, the printer had set type for all of section 64 as
we now have it, save the last seven verses which would have followed on the
next page. Consequently, salvaged copies of this first compilation of
revelations (roughly sections 1-64) did not contain a complete text of
section 64. They were indued, however, in the 1835 edition printed in
Kirtland.


History of the Church, Vol.1, Ch.19, p.270

Our council was continued on the 1st of May, when it was ordered that three
thousand copies of the Book of Commandments be printed in the first
edition;  that William W. Phelps, Oliver Cowdery, and John Whitmer, be
appointed to review and prepare such revelations for the press as shall be
deemed proper for publication, and print them as soon as possible at
Independence, Missouri; the announcement to be made that they are
"Published by W. W. Phelps & Co." It was also ordered that W. W. Phelps
correct and print the hymns which had been selected by Emma Smith in
fulfillment of the revelation.


History of the Church, Vol.1, Ch.26, p.362

First, as respects getting the Book of Commandments bound, we think it is
not necessary. They will be sold well without binding, and there is no
bookbinder to be had that we know of, nor are there materials to be had for
binding, without keeping the books too long from circulation.


History of the Church, Vol.1, p.173, Footnotes

Elder Parley P. Pratt; in his Autobiography, referring to this revelation
for he was present when it was given--indeed it was obtained chiefly at his
own and Elder John Murdock's solicitation--takes occasion to relate how
this and other revelations were given through the Prophet. "Each sentence,"
says he, "was uttered slowly and very distinctly, and with a pause between
each sufficiently long for it to be recorded by an ordinary writer in long
hand. This was the manner in which all his written revelations were
dictated and written. There was never any hesitation, reviewing, or reading
back in order to keep the run of the subject neither did any of these
communications undergo revisions, interlinings or corrections. As he
dictated them so they stood, so far as I have witnessed: and I was present
to witness the dictation of several communications of several pages
each."--Aut. Parley P. Pratt, pp. 63-66. This statement of Elder Pratt's is
true in a general way, and valuable as a description of the manner in which
revelations were dictated by the Prophet: and needs modifying only to the
extent of saying that some of the early revelations first published in the
Book of Commandments in 1833, were revised by the Prophet himself in the
way of correcting errors made by the scribes and publishers: and some
additional clauses were inserted to throw increased light upon the subjects
treated in the revelations and paragraphs added, to make the principles or
instructions 'apply to officers not in the Church at the time some of the
earlier revelations were given. The addition of verses, 65, 66 and 67 in
sec. xx of the Doctrine and Covenants is an example.


History of the Church, Vol.1, p.222, Footnotes

This special conference at Hiram on November 1st, should receive larger
notice. The number of copies in the edition of the Book of Commandments to
be printed was considered and the decision reached that ten thousand should
be published. The conference lasted two days. In the afternoon of the first
day of the conference, according to the minutes of the meeting, the preface
to the Book of Commandments was "received by inspiration." The same
afternoon the following occurred: "Brother Joseph Smith, Jun., said that
inasmuch as the Lord had bestowed a great blessing upon us in giving
commandments and revelations, he asked the conference what testimony they
were willing to attach to these commandments which would shortly be sent to
the world. A number of the brethren arose and said that they were willing
to testify to the world that they knew that they were of the Lord." (Far
West Record, p. 16.)

In the second day's proceedings of the conference it is recorded; "The
revelation of last evening read by the moderator [this was Oliver Cowdery].
The brethren then arose in turn and bore witness to the truth of the Book
of Commandments, after which Brother Joseph Smith, Jun., arose and
expressed his feelings and gratitude concerning the commandments and
preface received yesterday.' (Far West Record, p. 16.)


History of the Church, Vol.1, p.226, Footnotes
This "Testimony" to the truth of the "Book of Commandments" was doubtless
drawn up with the intention of having it signed by the Elders present at
the conference; but whether that was done or not does not appear in the Ms.
of the Prophet's history. The testimony itself, however, is in the
manuscript History. This is remarked because it has not been published
heretofore in the History of the Prophet. The matter appears to stand thus;
Each of the Elders present at the conference testified to the truth of the
revelations then about to be published; and, as already seen (p. 222 note),
expressed a willingness to testify to the truth of the revelations to all
the world. Accordingly this testimony was prepared with the intention of
having it signed and published in the "Book of Commandments." It may have
been signed, too, and carried to Missouri, but owing to the fact that the
printing press was destroyed by a mob before the "Book of Commandments" was
all printed, the "Testimony" does not appear in the part of it that was
printed. The names of the Elders present at this special conference,
according to the minutes of it in the Far West Record (p. 15), are as
follows: Joseph Smith, Jun., Oliver Cowdery, David Whitmer, John Whitmer,
Peter Whitmer, Jun., Sidney Rigdon, William B. M'Lellin, Orson Hyde, Luke
Johnson, Lyman E. Johnson.


History of the Church, Vol.2, Introduction, p.21

    The events which make up the first volume of the History of the Church
moved forward from the back ground of successive dispensations of the
Gospel which preceded the Dispensation of the Fullness of Times. That
volume covered the period from the birth of the Prophet Joseph Smith, 1805,
to the close of the year 1833, and included as its chief events: the birth
of the Prophet his first vision of the father and the Son; the coming forth
of the Book of Mormon; the organization of the Church, April 6th, 1830; the
mission to the Lamanites; the gathering of the people from the state of New
York, first to Kirtland, Ohio, and subsequently the gathering of many of
them to Jackson county, Missouri; the location of the site of the future
city of Zion and its temple; the introduction of the doctrine of
consecration and stewardship; the experience of the Elders of Israel in
their movements back and forth between Kirtland and Zion; the spread of the
work throughout the states of the American Union and Canada; the Prophet's
own mission to the latter place; the founding of the first Church
periodical, The Evening and Morning Star; the selection of a number of the
revelations of God for publication under the title, "The Book of
Commandments;" the establishment of the Mercantile and Literary firms of
Zion and Kirtland; the laying of the corner stones of the Kirtland Temple;
the planting of a number of settlements in Jackson county, Missouri; the
awakening jealousy of the old settlers against the more progressive Saints;
the fanning of these flames of jealousy by sectarian priests; the rise of
that religio-political persecution which culminated in the terrible
suffering of the Saints--the destruction of their printing establishment,
the burning of their homes, their final expulsion from Jackson county; also
the negotiations between the Saints and the civil authorities of the state
of Missouri for reinstatement of the exiles upon their lands. The first
volume closed with the narration in their efforts to establish Zion in
Missouri.


History of the Church, Vol.2, Ch.34, p.481

Seymour Brunson, George P. Dykes, and others, testified that Lyman Wight
said that we (the Church) were under a telestial law, because God does not
whip under a celestial law, therefore He took us (the Church) out of doors
to whip us, as a parent took his children out of doors to chastise them;
and that the book of Doctrine and Covenants was a telestial law; and the
Book of Commandments (a part of revelations printed in Jackson county) was
a celestial law. The Presidency decided, with the approbation of the
Council, that Lyman Wight had taught erroneous doctrine, and that he be
required to make an acknowledgment to the Council; also that he go and
acknowledge to the churches where he had preached such abominable doctrine.
NATHAN WEST, Clerk.


B. H. Roberts, Comprehensive History of the Church, Vol.1, Ch.23, p.285 -
p.286

The council ordered that a three thousand edition of the Book of
Commandments be printed instead of an edition of ten thousand, as at first
contemplated; also that the selection of hymns that had been made by Emma
Smith in fulfillment of her appointment be corrected and published by W. W.
Phelps.


B. H. Roberts, Comprehensive History of the Church, Vol.1, Ch.30, p.370

    4.    One hundred and sixty page--ten form--of a three thousand edition of
the Book of Commandments had been printed at Independence when the printing
office was destroyed. These forms were scattered about the streets and
otherwise destroyed, except a few copies saved by individuals, one of which
is now on file in the Historian's Office at Salt Lake City.


Historical Atlas of Mormonism p.22
Approximately eight Church conferences were conducted in Hiram. The
decision to print some of the Revelation of Joseph Smith (HC 1:222) was
made in the Johnson home. This work was known as the Book of Commandments,
but today is called the Doctrine and Covenants. Currently the farm is part
of the Latter-day Saint Church welfare services system and has been
restored as a home and visitors' center.


Andrew Jenson, Encyclopedic History of the Church, p.239

EVENING AND MORNING STAR (The) was the first periodical published by the
Church of Jesus Christ of Latter-day Saints. As the early Elders of the
Church progressed with their missionary labors in different parts of the
United States, holding meetings, baptising and organizing branches, they
soon discovered the need of suitable Church literature in the shape of
books, pamphlets, tracts etc., not to speak of modern revelations in
printed form, in addition to the Bible and the Book of Mormon. Hence, the
authorities of the Church decided to establish a printing office and
publish a periodical in the interest of the Church, and William W. Phelps,
one of the early converts to the restored gospel who possessed literary
ability, was called by the Prophet Joseph Smith to purchase a press and the
necessary printing material in Cincinnati, Ohio, as he traveled from
Kirtland, Ohio, to Independence, Jackson Co., Missouri, which place had
been chosen the previous year as a gathering place for the saints. Elder
Phelps made the necessary purchases, continued his journey to Missouri, and
established himself as a printer in a two story brick building near the
center of Independence, where he at once commenced to print sheets of the
intended Book of Commandments, or the revelations which the young Prophet
up to that time had received; and in June, 1832, William W. Phelps issued
from the printing office in Independence the first number of the Evening
and Morning Star. This first number consisted of an 8-page sheet, quarto
size, the printing matter on each page measuring 8 1/4 by 11 inches.
Thirteen other numbers of the periodical were published in Independence,
the last number being dated June, 1833. The following month the printing
office was destroyed by a mob, which with brutal force entered the
building, broke the press, scattered the type and destroyed most of the
printed matter. Thus ended the first attempt to publish a periodical
advocating the principles of the gospel as preached by the Latter-day Saints.


Regional Studies, Ohio, Van Orden W. W. Phelps, p.48

W. W. Phelps was a natural choice to assist with this special committee.
First, he was one of the "presidents" in the Church, as were the other
committee members. Second, he was a printer by trade and he could
appropriately direct the actual typesetting and printing of the Doctrine
and Covenants. Third, Phelps had been part of the original committee to
compile and print the revelations into 'The Book of Commandments" when the
Lord first commanded this task in November 1831. (The printing was nearly
finished when Jackson County mobs scattered the unbound page proofs in July
1833.)


Regional Studies, Ohio, Garrett The Doctrine and Covenants, p.91

The decision to publish the revelations in the newspaper was made in
relation to a larger decision: the leadership of the Church desired to
publish the revelations in book form. At a conference held at Hiram, Ohio,
in early November, 1831, the decision was made to publish ten thousand
copies (later adjusted to three thousand) of the Book of Commandments. The
quality of the revelations and the language that should be used in the
revelations was then discussed. A revelation challenged the elders present
to improve the language or to find any unrighteousness in the revelation
(D&C 67). After an unsuccessful attempt by William E. McLellin to improve
the revelations, the decision to publish the book was confirmed.


Regional Studies, Ohio, Garrett The Doctrine and Covenants, p.91

Shortly after this conference, another decision was made to organize the
Literary Firm as the publishing arm of the Church.5 The proceeds from the
printing were to compensate Joseph Smith, Oliver Cowdery, Sidney Rigdon,
John Whitmer, and Martin Harris for the "diligence of our brethren... in
bringing to light by grace of God these sacred things."6 The Lord indicated
that those appointed stewards over the literary concerns of the Church have
claim for assistance upon the Church for their temporal needs, so "that the
revelations may be published, and go forth unto the ends of the earth; that
they also may obtain funds which shall benefit the church in all things"
(D&C 72:20-21). The Firm was not only to publish the Book of Commandments,
but also the New Translation of the Bible, the church hymnal, children's
literature, a church almanac, as well as the newspapers.


Regional Studies, Ohio, Garrett The Doctrine and Covenants, p.92

At the conclusion of the November conference, the elders present bore
testimonies that "they were willing to attach to these commandments which
should shortly be sent to the world... that they knew that they were of the
Lord."7 Sidney Rigdon raised concerns about "the errors or mistakes which
are in commandments and revelations, made either by the translation in
consequence of the slow way of the scribe at the time of receiving or by
the scribes themselves."8 The conference decided that "Br. Joseph Smith Jr.
correct those errors or mistakes which he may discover by the holy Spirit
while reviewing the revelations & commandments & also the fullness of the
scriptures."9 The Prophet indicated that his time was occupied closely in
reviewing the commandments and sitting in the conference, for nearly two
weeks.10 Some of that time might have been spent making copies of the
revelations. The copying work needed to be done quickly, since Oliver
Cowdery and John Whitmer had been called to take the manuscripts and money
to Missouri in the middle of November. After the Book of Commandments
containing revelations had been dedicated to the Lord by the Prophet,
Cowdery and Whitmer left Kirtland about 20 November 1831 and arrived in
Independence about 5 January 1832.


Regional Studies, Ohio, Garrett The Doctrine and Covenants, p.93

By December 1832, the Book of Commandments was in press. The fact that the
proofs had to be sent back to Kirtland for the approval of the Prophet
complicated the editing and printing process. Joseph Smith reported that he
spent the day writing and correcting revelations.17 Also, because of the
unavailability of facilities for binding the books in Independence, plans
were made to distribute them unbound.18


Regional Studies, Ohio, Garrett The Doctrine and Covenants, p.93-94

During this time, W. W. Phelps deposited a copy of the title with the U.S.
District Court for Missouri, and on 13 February 1833, the copyright of the
Book of Commandments was secured. The editors of The Evening and the
Morning Star expressed frustration concerning the slowness of the printing
process. The May 1833 edition stated the Book of Commandments "will be
published in the course of the present year, at 25 to 50 cents a copy.
[p.94] We regret that in consequence of circumstances not within our
control, this book will not be offered to our brethren as soon as was
anticipated. We beg their forbearance, and solicit an interest in their
prayers, promising to use our exertions with all our means to accomplish
the work." It appears that they were close to completion of the work by the
middle of June. Sidney Rigdon wrote a letter to W. W. Phelps on 25 June
1833, followed by another one a week later, instructing Phelps not to bind
the books in Missouri but rather to ship them to Kirtland, to N. K. Whitney
& Co.19


Regional Studies, Ohio, Garrett The Doctrine and Covenants, p.94

The delay in the completion of the printing of the Book of Commandments
proved quite costly to the Saints. This period of time was marked by
growing tension between the Mormons and the old settlers. Economic,
political, social, as well as religious differences let to conflict between
these groups, including mob action. In this atmosphere, a Reverend Pixley
had written several articles to eastern newspapers attacking the Mormons'
relationship with the Indians. On the first of July he wrote Beware of
False Prophets referred to by the Saints as a "slanderous tract .... which
he carried from house to house, to incense the inhabitants against the
Church, to mob them and drive them away."20 The editor of The Evening and
the Morning Star responded to the tract in the July issue. The mob reacted
to this editorial by drawing up a manifesto attacking the Mormons and
affirming that they would use any means to remove the Mormons from the
county. The mob met on Saturday, 20 July 1833, and demanded that the Saints
discontinue using the printing establishment in Jackson County and as well
close the store and discontinue all mechanical labors. When the Saints
refused to concede to these demands, the mob attacked the W. W. Phelps
printing establishment and destroyed the majority of the copies of the Book
of Commandments that had been printed, along with the printing press.21


Contents of Doctrine and Covenants

Regional Studies, Ohio, Garrett The Doctrine and Covenants, p.98

The content of this new Doctrine and Covenants differed from the Book of
Commandments. While the Book of Commandments contained only revelations,
the Doctrine and Covenants was divided into two parts: a section on
theology and a section containing the revelations. The seven lectures
called the "Lectures on Faith", given by the Prophet Joseph Smith to the
School of the Prophets, made up the section on theology. The "PART SECOND
Covenants and Commandments" also differed from the Book of Commandments.
Some of the revelations in the Book of Commandments were combined into one
section in the Doctrine and Covenants. For example, Chapters XVII-XXI in
the Book of Commandments were combined into what is now Section 23 of the
Doctrine and Covenants.39 The Doctrine and Covenants also contained
additional revelations, many of which had been received since the
compilation of the Book of Commandments. The Book of Commandments contained
66 revelation, while the new Doctrine and Covenants contained 102 sections.40


Reactions to the Book
Regional Studies, Ohio, Garrett The Doctrine and Covenants, p.99

Not everyone viewed the publication of the Doctrine and Covenants as a
positive step. For example, Lyman Wight was brought before the high council
in Missouri for teaching false doctrine. Part of what he taught included
the idea that "The Book of Covenants and Doctrine was a telestial law and
the Book of Commandments (a part of the Revelations which were printed in
Jackson County) were a Celestial law".42 The high council corrected him.

Regional Studies, Missouri, Porter Colesville Branch, p.296-297

These events culminated on 20 July 1833, when the mob, numbering some 400,
met at the courthouse in Independence to coordinate their demands. Their
stipulations were then laid before the leading brethren consisting of
Bishop Edward Partridge, Algernon Sidney Gilbert, John Corrill, Isaac
Morley, John Whitmer, and William W. Phelps. When the Saints would not
concede to the written requirements, the mob moved on the William W. Phelps
printing establishment (Star Printing Office, Fig. 3) and demolished the
structure. The unbound sheets of the Book of Commandments were dumped in
the street, the type pied, and the press hauled  [p.297]  away. Bishop
Edward Partridge and Charles Allen were tarred and feathered.61

Regional Studies, Missouri, Van Orden Jackson County, p.345

The same day the committee approached Mormon leaders and demanded that the
Saints leave Jackson County. However, the Mormons were resolved not to
leave their consecrated lands. When negotiations proved fruitless, the
committee returned to the courthouse, and those in meeting quickly turned
into a mob and decided to destroy the nearby Mormon printing office and
storehouse. They surrounded the "W. W. Phelps & Co." building, which also
served as Phelps' family residence, threw the furniture into the street and
garden, broke the press and hauled it away, scattered the type, and
destroyed nearly all the unbound sheets of the Book of Commandments. Phelps
and his family miraculously escaped into the country unharmed.







-------------------------------------------------------------------------------

From: "Perry L. Porter" <[e-mail]>
Subject: ---> Lesson 2 Jan 12th 1997 (long)
Date: 11 Jan 1997 20:19:36 -0700


Gospel Doctrine Manual - list.
[e-mail]

I have not had as many people sign up or contribute as I has hoped, but
here is the first lesson, if you have added references to add, send it to
the list, it will bounce, but I will get a copy, and I will include
references in future updates.  I would prefer a more summary list with
references, but due to lack of time, I include this time include the full
text.

=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=
=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=
=3D=3D=3D=3D=3D=3D=3D=3D=3D

Joseph Smith History 1:1-26

Lesson 2=20

Scriptural Highlights=20


1. Joseph Smith seeks the truth about religion.

2. The Father and the Son appear to Joseph Smith in the First Vision.=20


In the First Vision, Joseph Smith saw and conversed with the Father and the
Son. He learned important truths about the Godhead. He also learned that
God did not acknowledge any of the existing churches as His own. In
addition, Joseph received a promise that the fulness of the gospel would be
made known to him (see History of the Church, 4:536). This vision marked
the beginning of the restoration of the gospel=20
in the latter days.

This lesson should help class members feel renewed faith in Joseph Smith's
divine calling and in the truths revealed in this vision. You might ask
class members to sing "Joseph Smith's First Prayer" (Hymns, no. 26). If any
members have been to the Sacred Grove, invite them to describe it and to
tell how they felt there.

Discussion and Application Questions

While Joseph Smith was young, what conditions existed that confused him and
many other people about religion? (JS-H 1 :5-10.) How do these conditions
show that there had been an apostasy from the gospel that the Savior taught
while he was on the earth?

* How did Joseph Smith seek to find the truth about religion? What can we
learn from this? (JS-H 1:11 -14.)

* What impresses you about Joseph Smith's reading of the book of James?
(JS-H 1 :11 -12.) How can we improve our ability to understand the
scriptures? (2Nephi 4:15; 31:20; 3 Nephi 17:3; D&C 1:37.)

* In the First Vision, what did Joseph Smith learn about Heavenly Father?
Jesus Christ? Satan? Prayer? The existing churches? Revelation? Man's
relationship to God? (See (JS-H 1:15-20 and the quotation from Elder Faust.)

* Why is it important to have correct knowledge about God? (John 17:3.)

* Why do you think Heavenly Father gave a revelation of such importance to
a fourteen-year-old boy? (See D&C 138:53-55 and the quotation from
President Kimball.)

* As we consider Satan's attempt to destroy young Joseph, what can we learn
about how to overcome evil, discouragement, adversity, and fear? (JS-H
1:15-16.)

* How can we be sensitive when dealing with members of other churches who
might be offended by the declaration that "all their creeds were an
abomination" to the Lord? (JS-H 1:19). (See the quotation from Elder=
 Talmage.)

* How did the leaders of churches respond when Joseph Smith told them of
his vision? (JS-H 1 :21-26.) How did this affect Joseph's testimony? What
can we learn from page 3 of The Doctrine and Covenants Gospel Doctrine
Teachers Manual Joseph Smith about responding to people who try to weaken
our faith?

* Why is it vital to have a testimony that Joseph Smith's account of the
First Vision is true? (See the quotation from President Benson.) What are
your feelings as you read Joseph's account of the First Vision?

Quotations

Elder James E. Faust: "What was learned from the First Vision? 1. The
existence of God our Father as a personal being, and proof that man was
made in the image of God.2. That Jesus is a personage, separate and
distinct from the Father. 3. That Jesus Christ is declared by the Father to
be his Son. 4. That Jesus was the conveyer of revelation as taught in the
Bible. 5. The promise of James to ask of God for wisdom was fulfilled. 6.
The reality of an actual being from an unseen world who tried to destroy
Joseph Smith. 7. That there was a falling away from the Church established
by Jesus Christ.... 8. Joseph Smith became a witness for God and his Son,
Jesus Christ" (Ensign, May 1984, p. 68).

President Spencer W. Kimball: "[Joseph Smith] had no preconceived false
notions and beliefs. He was not steeped in the traditions and legends and
superstitions and fables of the centuries.... This young boy, clean, free
from all antagonistic and distorted ideas and with a sincere desire to find
the truth, knelt . . . and poured out his soul to God" (The Teachings of
Spencer W. Kimball, pp. 428-29).

Elder James E. Talmage: "When we say that the Lord is not pleased with
those churches, we do not=20
mean that he is not pleased with the members thereof. [A] church as such
may be wholly corrupt because of the false claims that are being made for
it, and yet within that church as members there may be people who are doing
their best"

(in Conference Report, Oct. 1928, p.120).

President Ezra Taft Benson: "This message constitutes the heart and the
foundation of the Church. If Joseph Smith's testimony of seeing God the
Father and His Son. Jesus Christ, is not true, then Mormonism represents a
false system of belief. But if this vision was reality-and there are
thousands who attest that it is by the verifying witness of God's Holy
Spirit-then the Church of Jesus Christ was and is restored on earth again"
(Come unto Christ, p. 74).

Additional Ideas

1. Invite class members to share their testimonies of the Prophet Joseph
Smith.

2. You might want to show the film The First Vision (videocassette 53145 or
53452). If you do this, you might want to take two weeks for this lesson

Next Week's Reading Assignment

Doctrine and Covenants 2; Joseph History 1 :27-54


                                    Class Member Study Guide


Lesson 2

When Jesus lived on the earth, he organized his Church and gave priesthood
power to his disciples. The Church continued for a time after Jesus was
crucified, but apostasy gradually increased, and the priesthood and the
fulness of the gospel were taken from the earth. This period of spiritual
darkness extended for many centuries, and finally ended in the spring of
1820 when Joseph Smith had his first vision and the fulness of the gospel
began to be restored.

Read and ponder Joseph Smith's account of his vision, found in Joseph
Smith-History 1: 1-26. During your study, consider the following:

* Why is it vital for you to have a testimony that Joseph Smith's account
of the First Vision is true? What feelings do you have as you read Joseph's
account of the First Vision?

* In the First Vision, what did Joseph Smith learn about Heavenly Father?
Jesus Christ? Satan? Prayer? The existing churches? Revelation? Man's
relationship to God?

* As you consider Satan's attempt to destroy young Joseph, what can you
learn about how to overcome evil and discouragement? (JS-H 1:15-16.)

The Sacred Grove, near Palmyra New York, where the Father and Son appeared
to Joseph Smith in the spring of 1820. Photograph by George E Anderson, 1907


page 4 of The Doctrine and Covenants Gospel Doctrine Teachers Manual (end
of lesson 2)


Editorial comment,  Joseph Smith's concept of God evolved with time, he did
not leave the Sacred grove with a solid knowledge that God the Father and
his Son had separate bodies and persona's.  This is evidenced by typical 3
in 1 trinity references in the "Lectures on Faith" and differing
descriptions of the physical and separate nature of the personages that
Joseph said appeared to him when he went to pray in the grove. =20

Teachers should approach this subject cautiously as most members are
unaware of Joseph's evolving understanding of God, most assume that the
account that they have heard is the earliest and only account left by
Smith.  If Satan has any claim to see that justice is done, then members
some time after they cross the vail will be confronted with this
information, and they will need to adjust their perceptions and testimony
accordingly.  Since this life is our time of trials and testing as we grow
in knowledge in the pursue of exaltation, we should not put correcting
misconceptions.

Therefore I include with this posting some of the various accounts of the
first vision, given by Joseph Smith at different times in his life.  I
would like to add to it in future posts to this list, the references that
should go with these and other references that add more knowledge to this
corrections to perceptions.

But first I will a quote by Joseph Fielding Smith Jr. Born 19 July 1876,
was sustained as Assistant Church Historian 8 Apr. 1906; Apostle in 1910,
sustained Church Historian and General Church Recorder in 1921, and a
member of the first Presidency in 1969, released as Church Historian to
become Church President in Feb 1970.  So he was either Assistant or Church
Historian for 63 years, most of which time he was also an Apostle.


"The chronicler of important events should not be deprived of his
individuality; but if he willfully disregards the truth, no matter what his
standing me be, or how greatly he may be respected, he should be avoided.
No historian has the right to make his prejudices paramount to the facts he
should record.  For such a writer, to record as truth that which is false,
and to palm off as facts that which is fiction, degrades himself, insults
his readers and outrages his profession."

                                                   -Joseph Fielding Smith
Jr. (1906)


[1832 Account]

At about the age of twelve years my mind become seriously imprest =20
with regard to the all importent concerns for the wellfare of my =20
immortal Soul which led me to searching the scriptures believeing as =20
I was taught, that they contained the word of God thus applying =20
myself to them and my intimate acquainance with those of different =20
denominations led me to marvel excedingly for I discovered that <they =20
did not #adorn#> #instead# of adorn#ing# their profession by a holy =20
walk and Godly conversation agreeable to what I found contained in =20
that sacred depository this was a grief to my Soul thus from the age =20
of twelve years to fifteen I pondered many things in my heart =20
concerning the sittuation of the world of mankind the contentions and =20
divi[si]ons the wicke[d]ness and abominations and the darkness which =20
pervaded the #of the# minds of mankind my mind become excedingly =20
distressed for I become convicted of my sins and by searching the =20
scriptures I found that #mand# <mankind>> did not come unto the Lord =20
but that they had apostatised from the true and liveing faith and =20
there was no society or denomination that built upon the gospel of =20
Jesus Christ as recorded in the new testament and I felt to mourn for =20
my own sins and for the sins of the world for I learned in the =20
scriptures that God was the same yesterday to day and forever that he =20
was no respecter to persons for he was God for I looked upon the moon =20
rolling in their magesty through the heavens and also the starts =20
shining in their courses and the earth also upon which I stood and =20
the beast of the field and the fowls of heaven and the fish of the =20
waters and also man walking forth upon the face of the earth in =20
magesty and in strength of beauty whose power and intiligence in =20
governing the things which are so exceding great and marvilous even =20
in the likeness of him who created #him# <them> and when I considered =20
upon these things my heart exclaimed well hath the wise man said =20
#the# <it is a> fool <that> saith in his heart there is no God my =20
heart exclaimed all all these bear testimony and bespeak an =20
omnipotant and omnipreasant power a being who makith Laws and =20
decreeeth and bindeth all things in their bounds who filleth Eternity =20
who was and is and will be from all Eternity to Eternity and when I =20
considered all these things and that <that> being seeketh such to =20
worship him as worship him in spirit and in truth therefore I cried =20
unto the Lord for mercy for there was none else to whom I could go =20
and #to# obtain mercy and the Lord heard my cry in the wilderness and =20
while in <the> attitude of calling upon the Lord <in the 16th year of =20
my age> a piller of #fire# light above the brightness of the sun at =20
noon day come down from above and rested upon me and I was filled =20
with the spirit of god and the <Lord> opened the heavens upon me and =20
I saw the Lord and he spake unto me saying Joseph <my son> thy sins =20
are forgiven thee.  go thy <way> walk in my statutes and keep my =20
commandments behold I am the Lord of glory I was crucifyed for the =20
world that all those who believe on my name may have Eternal life =20
<behold> the world lieth in sin #and# at this time and none doeth =20
good no not one they have turned asside from the gospel and keep not =20
<my> commandments they draw near to me with their lips while their =20
hearts are far from me and mine anger is kindling againts the =20
inhabitants of the earth to visit them acording to th[e]ir =20
ungodliness and to bring to pass that which <hath> been spoken by the =20
mouth of the prophets and Ap[o]stles behold and lo I come quickly as =20
it [is] written of me in the cloud <clothed> in the glory of my =20
Father and my soul was filled with love and for many days I could =20
rejoice with great Joy and the Lord was with me but [I] could find =20
none that would believe the hevnly vision nevertheless I pondered =20
these things in my heart #about that time my mother and# but after =20
many days (handwriting now Frederick G. Williams) I fell into =20
transgressions and sinned in many things which brought a wound upon =20
my soul and there were many things which transpired that cannot be =20
writen and my Fathers family have suffered many persicutions and =20
afflictions and it came to pass when I was seventeen years of age I =20
called again in the case of said Hill.


[1835 Version - Handwriting of Warren A. Cowdery]

Being wrought up in my mind respecting the subject of religion, and =20
looking at the different systems taught the children of men, I knew =20
not who was right or who was wrong, but considered it of the first =20
importance to me that I should be right, in matters of so much =20
moment, matter[s] involving eternal consequences.  Being thus =20
perplexed in mind I retired to the silent grove and there bowed down =20
before the Lord, under a realizing sense, (if the bible be true) ask =20
and you shall receive, knock and it shall be opened, seek and you =20
shall find, and again, if any man lack wisdom, let [him ask] of God =20
who giveth to all men liberally & upbraideth not.  Information was =20
what I most desired at this time, and wiht a fixed determination to =20
obtain it, I called on the Lord for the first time in the place above =20
stated, or in other words, I made a fruitless attempt to pray My =20
tongue seemed to be swoolen in my mouth, so that I could not utter.  =20
I heard a noise behind me like some one walking towards me:  I strove =20
again to pray, but could not; the noise of walking seemed to draw =20
nearer; I sprang upon my feet and looked round, but saw no person, or =20
thing that was calculated to produce the noise of walking.  I kneeled =20
again, my mouth was opened and my tongue loosed; I called on the Lord =20
in mighty prayer.  A pillar of fire appeared above my head; which =20
presently rested down upon me, and filled me with unspeakable joy.  A =20
personage appeared in the midst of this pillar of flame, which was =20
spread all around and yet nothing consumed.  Another personage soon =20
appeared like unto the first: he said unto me thy sins are forgiven =20
thee.  He testified also unto me that Jesus Christ is the son of God.  =20
I saw many angels in this vision.  I was about 14 years old when I =20
received this first communication.


[1839 Version]

of Eightteen hundred and twenty.  It was the first time in
my life that I had <made> such an attempt, for amidst all <my> anxieties I
had never as yet made the attempt to pray vocally.

After I had retired into the place where I had previously designed to go,
having looked around me and finding myself alone, I kneeled down and began
to offer up the desires of my heart to God.  I had scarcely done so, when
immediatedly I was <siezed> upon by some power which entirely overcame me
and <had> such astonishing influence over me as to bind my tongue so that I
could not speak.  Thick darkness gathered around me and it seemed to me for
a time as if I were doomed to sudden destruction.  But exerting all my
powers to call upon God to deliver me out of the power of this enemy which
had siezed upon me, and at the very moment when I was ready to sink into
despair and abandon myself to destruction, not to an imaginary ruin but to
the power of some actual being from the unseen world who had such a
marvelous power as I had never before felt in any being.  Just at this
moement of great alarm I saw a pillar <of> light exactly over my head above
the brightness of the sun, which descended #gracefully# gradually untill it
fell upon me.  It no sooner appeared than I found myself delived from the
enemy which held me bound.  When the light rested upon me I saw two
personages (whose brightness and glory defy all description) standing above
me in the air.  One of <them> spake unto me calling me by name and said
(pointing to the other) "This is my beloved Son, Hear him." My object in
going to enquire of the Lord was to know which of all the sects was right,
that I might know which to join.  No sooner therefore did I get possession
of myself so as to be able to speak, than I asked the personages who stood
above me in the light, which of all the sects was right, (for at thsi time
it had never entered into my heart that all were wrong) and which I should
join.  I was answered that I must join none of them, for they were all
wrong, and the Personage who addressed me said that all their Creeds were
an abomination in his sight, that those professors were all corrupt, that
"they draw near to me with their lips but their hearts are far from me,
They teach for doctrines the commandments of men, having a form of
Godliness but they deny the power thereof." He again forbade me to join
with any of them and many other things did he say unto me which I cannot
write at this time.  When I came to myself again I found myself lying on
<my> back looking into Heaven.

[Note - Willard Richards, 2 Dec 1842]

When the light had departed I had no strength, but soon recovering in some
degree.  I went home.  & as I leaned up to the fire piece.  Mother Enquired
what the matter was.  I replied never mind all is well.-I am well enough
off.  I then told my mother that I have learned for myself that
Presbyterianism is not true.- It seems as though the adversary was aware at
a very early period of my life that I was destined to prove a disturber &
annoyer of his kingdom, or else why should the powers of Darkness combine
against me, why the oppression & persecution that arose against me, almost
in my infancy?


[1842 Wentworth Letter Version]

...I retired to a secret place in a grove and began to call upon the =20
Lord, while fervently engaged in supplication my mind was taken away =20
from the objects with which I was surrounded, and I was enwrapped in =20
a heavenly vision and saw two glorious personages who exactly =20
resembled each other in features, and likeness, surrounded with a =20
brilliant light which eclipsed the sun at noon-day.  They told me =20
that all religious denominations were believing in incorrect =20
doctrines, and that none of them was acknowledged of God as his =20
church and kingdom.  And I was expressly commanded to "go not after =20
them," at the same time receiving a promise that the fulness of the =20
gosepl should at some future time be made known unto me.
=20

From Brigham Young, Journal of Discourses 19:38, June 17, 1877, 3 months
before his death.

"I lived right in the country where the plates were found from which the
Book of Mormon was translated, and I know a great many things pertaining to
that country.  I believe I will take the liberty to tell you of another
circumstace that will be as marvelous as anything can be.  This is an
incident in the lfe of Oliver Cowdery, but he did not take the liberty of
telling such things in meeting as I take.  I tell these things to you, and
I have a motive for doing so.  I want to carry them to the ears of my
brethren and sisters, and to the children also, that they may grow to an
understanding of some fo the things that seem to be entirely hidden from
the human family.  Oliver Cowdery went with the Prophet Joseph Smith when
he deposited these plates.  Joseph did not translate all of the plates;
there was a portion of them sealed, which you can learn from the Book of
Doctrine and Covenants.  When Joseph got the plates, the angel instructed
him to carry them back to the hill Cumorah, which he did.  Oliver says that
when Joseph and Oliver went there, the hill opened, and they walked into a
cave, in which there was a large and spacious room.  He says he did not
think at the time whether they had the light of the sun or artificial
light; but that it was just as light as day.  They laid the plates on a
table; it was a large table that stood in the room.  Under this table there
was a pile of plates as much as two feet high, and there were altogether in
this room more plates that probably many wagon loads; they were piled up
in the corners and along the walls.  The first time they went there the
sword of Laban hung upon the wall; but when they went again it had been
taken down and laid upon the table across the gold plates; it was
unsheathed, and it was written these words; 'This sword will never be
sheathed again until the kingdoms of this world become the kingdom of our
God and his Christ.' I tell you this as coming not only from Oliver
Cowdery but others who were familiar with it, and who understood it just as
well as we understand coming to this meeting, enjoying the day, and by and
by we sepearate and go away, forgetting most of what is said, but
remembering some things."

The Manual suggests that if any member of the class has visited the Sacred
Grove that they describe it and tell how they felt there.

A few years ago on a Email list Mormon-L someone explained that the tract
of land identified as the Sacred Grove by the church, is on the land that
was owned by the Smith's but it was based on assumptions about which land
had been cleared by the Smiths with land later cleared by other owners of
the property and that the cite where most people assume it THE grove is
probably a different set of trees altogether.

If anyone can confirm or deny this information please give references.

Journal of Book of Mormon Studies: The Book of Mormon, Historicity, and
Faith, p.11

... And so it is in regard to the occasion in Palmyra. It matters very much
that the Eternal Father and His Only Begotten did appear to a young boy in
a grove of trees in New York State. Exactly where the Sacred Grove is, as
well as what specific trees or ground were hallowed by the theophany, is
much less significant. If Joseph Smith did not see in vision the Father and
the Son, if the First Vision was only the "sweet dreams" of a naive boy,
then no amount of goodness and civility on the part of the Latter-day
Saints will save us. And so it is in regard to the people and events and
teachings of the Book of Mormon. That there was a Nephi and an Alma and a
Gidgiddoni is vital to the story, and, in my view, to the relevance and
truthfulness of the Book of Mormon.
James B. Allen and Leonard J. Arrington, BYU Studies, Vol. 9, No. 3, p.272

8. What information do we have to help us locate correctly the important
sites of early Mormon history? Is the present Peter Whitmer home on the
actual site of the organization of the Church? Is the present "sacred
grove" the actual grove where Joseph Smith had his First Vision? Is the
present Smith family home the actual place in which Joseph saw the Angel
Moroni? In this issue T. Edgar Lyon has raised some questions which amount
to a plea for accuracy in Mormon historical endeavors.
Andrew Jenson, Encyclopedic History of the Church=85, p.579

Joseph Smith, the boy Prophet, lived with his parents in western New York
in 1820. In the grove near his father=92s farm, near Palmyra, N.Y., a spot
now sacred to the Latter-day Saints, in the spring of the year 1820, the
young Prophet received the glorious vision which marked the ushering in of
the =93Dispensation of the Fullness of Times.=94 In 1914 this farm was
purchased by the Church and a competent missionary placed in charge of it.
Further acquisition of land was made by the Church from time to time, and
in 1928 a final purchase placed the Church in possession of property
aggregating in all about 900 acres, including the Sacred Grove and the Hill
Cumorah.

Note that the Larger 2 story Smith house that is now visited by many
members is probably not the house in which Joseph Smith lived when he had
his vision and would cause people years later to make mistakes in
identifying the Sacred Grove.=20

T. Edgar Lyon, BYU Studies, Vol. 9, No. 3, p.345

Many years before the Church purchased the Smith "homestead" in 1907, the
entire community designated the white frame house presently standing on the
Smith farm in Manchester Township as the Smith residence. Such
identification is not sufficiently reliable to be accepted as fact without
further verification.=20

----
T. Edgar Lyon, BYU Studies, Vol. 9, No. 3, p.344

The present Sacred Grove has in it a few very large and hence old trees,
and others ranging down to last year's seedlings. If this is the survival
of a natural unplanted and unplanned family woodlot, it could possibly be
the survival of part of the old wooded area into which the youthful Joseph
went to pray. Or, it might be that he went to some other part of their more
than a hundred acre farm, since much of it was still forest. An old
resident of the vicinity stated many years ago that the present Sacred
Grove was not there a hundred years ago, but that it was west and a little
south of the present wooded area. Another conflicting account relates that
when George Ed. Anderson of Springville, Utah, was making photographs in
the Sacred Grove in 1907, he conversed with Mr. Chapman, the non-Mormon
caretaker employed by the Church. He related that shortly before his
father's death the elder Mr. Chapman (who owned the land) told him he had
never used an axe in the grove except to remove dead timber. He urged his
son who inherited the property to respect the wooded area in similar
fashion. This message from father to son conveyed the belief that this was
the very forest in which Joseph Smith had prayed and experienced the grand
theophany which was the origin of the Mormon religion. The son followed his
father's policy and allowed it to develop as a sylvan grove.4 It has been
stated that the two largest trees in the grove have had cores cut from them
which have been examined by experts, who counted the annual rings and
reported the trees could have been saplings a hundred and fifty years ago.
Other tree experts have questioned if the trees could be more than a
century old.

The following was submitted by a member of the gdm list, and I will leave
it as anonymous unless they want credit, in that case I will correct such
in future installments.

I apologize that I don't have any extracts of the highlights of these
articles, but I thought that at least the references might be helpful.

Anthon Manuscript 'BYU Studies' Spring 1980.  (This was before the
discovery of fraud.)

"No Man Knows my History," 'Supporting Saints', p. 10.

"Magical Terms," 'To Be Learned is Good if ...', p 129.

"Moroni'Joseph Smith's Tutor," 'Ensign', January 1992.

"Joseph Smith's Testimony of the First Vision," 'Ensign', April 96.

JS 'History 1:4,56?The date of Alvin's death is corrected.  (Robert J.
Matthews, "The New Publications of the Standard Works," 'BYU
Studies', vol. 22, no. 4, p. 421.

18: "(for at this time, it had never entered into my heart that all were
wrong)" 'Ensign', Oct. 1981, p. 19.

'Eyewitness Accounts of the Restoration'., Milton V. Backman, Jr.

Moroni's visit: 'Studies in Scripture: The Pearl of Great Price', p.341-360.

Joseph Smith Growing up: 'Studies in Scripture: Pearl of Great Price',
p. 367-387.

Priesthood Restored: 'Studies in Scripture: Pearl of Great Price', p.
391-404.

'Ensign', Jan. 1986

"Moroni's message to Joseph Smith" August 1990, 'Ensign', (scriptures
Moroni quoted)

'To Be Learned is Good If ...', "Joseph Smith's First Vision: Cornerstone
of a Latter'Day Faith," Backman, p. 21.

'Studies in Scripture, Vol. 2: The Pearl of Great Price', p. 303-313, 315.

'Journal of Mormon History', vol. 7, 1980.

'Treasure Seeking' 'Dialogue', Winter 1986, p. 18

'BYU Studies', Fall 1984.
........................................

"There are essentially three distinct types of ascension motifs.  The first
type is the ecstatic ascension through the heavens such as that
experienced by the Apostle Paul ...; the second type is the ritual
ascension which invovlved kings at the New Year rites; the third is the
initial calling of the prophet preceded by a theophany, such as the vision
of God on his throne.  ...  There are also two distinct types of prophetic
commission patterns.  The narrative type of call, such as that of Moses,
Gideon, or Jeremiah, involves a 'dialogue' with Yahweh in which the
prophet voices his reluctance to be called as a prophet but is finally
reassured by divine injunction.  The  other type is classically represented
by the calls of Isaiah and Ezekiel, where the seer experiences a
theophany before his commission as prophet."  (p. 68)
 "...Lehi's account also exhibits elements of the pattern unique to
pseudepigraphic works it must be considered as part of the line of
development inherited from the Hebrew theophany?commission pattern
quite independent of Ezekiel'a inaugural vision."  (p. 73)

"It appears that Joseph Smith used the nineteenth' century conversion
theology to describe his own experiences, just as the classical Hebrew
prophets used literary patterns significant to their culture to express=
 their
experiences." (p. 85)  Blake Thomas Ostler, "The Throne?Theophany and
Prophetic Commission in 1 Nephi: A Form?Critical Analysis," ?BYU
Studies?, 26:4.

the=B7oph=B7a=B7ny ( th=B6-=BCf"=85-n=B6) n. pl. the=B7oph=B7a=B7nies 1. An=
 appearance of a god
to a human being; a divine manifestation. [Medieval Latin theophania from
Late Greek theophaneia Greek theo- theo-Greek phainein phan-to show;

Submitted by (for now anonymous)

Jessee, Dean C. "The Early Accounts of Joseph Smith's First Vision." BYU
Studies 9 (Spring 1969):275-96.

Encyclopedia of Mormonism, Vol.3, SACRED GROVE

Through an ongoing professional maintenance program, the Church has
retained much of the primeval beauty of the Sacred Grove. Trees that were
mature at the time of Joseph Smith's boyhood still grace this forest.
People from many lands visit the Sacred Grove each year. In 1989 the number
of visitors exceeded 36,000.

Hugh Nibley, Teachings of the Book of Mormon, Semester 2, p.358

Question: In verse 13 of the last chapter, it mentions three things:
temples, synagogues, and sanctuaries. Is there any difference in
sanctuaries from temples and synagogues?

Answer: Yes, a sanctuary isn't a full-scale temple and it's not a meeting
place either. It's just a place where holy things might be held, something
like a bishop's storehouse. We have minor ones. A temple is a big church,
and a synagogue is a place where the whole society meets. Well, they are in
between. As you know, it is very typical to have shrines. Do we have
shrines in the Church today? What kind of shrines do we have? We have
places we visit, like Nauvoo, the Hill Cumorah, the Sacred Grove, etc.
Those aren't [exactly] shrines, but they are places that are treasured.
They are not particularly magical, and they are not regular meeting places,
as temples and churches are. They are places that are set aside as
something special. We have them and keep them that way. If we want to put
up a service station or a bank, we make short work of them. They could be
dedicated buildings, like the Coalville Tabernacle which was torn down.
Well, let's not get started on that. We had architectural gems throughout
the state, some real beauties, that were torn down because they were not
cost productive. There was the old Salt Lake Theatre. I was with President
Grant and some of the members of the committee when they were discussing
it. I was just a kid, but I was sitting on the side listening. President
Grant said, "How sorry are you to see it go? I'm sorry enough to pay $5,000
to restore it." They argued and argued and decided it should be torn down
anyway. My grandfather got me into that session. But that's an interesting
question. Do we have shrines? You could write a thesis or a paper on it at
least. I don't think anybody has looked into it. How holy can a building be
before it is immune from destruction?
-------------
Hugh Nibley, Teachings of the Book of Mormon, Semester 4, p.154

Looking at the way in which some of these things have emerged through our
own study, I=92ve come to appreciate even more the way in which the Lord
reveals his will to his prophets, line upon line, precept upon precept.
It=92s fascinating to study the way in which the temple ordinances and templ=
e
endowment were revealed to Joseph Smith. When he walked out of the Sacred
Grove in 1820, he knew many things and certainly knew for a surety certain
things better than anyone had known for several millennia. But he didn=92t
know everything; things still had to be revealed. Pieces came, a bit at a
time as a part of the dedication and temple work that was done in the
Kirtland Temple, and things that came to him as he was preparing for the
ordinance work in the Nauvoo Temple. It=92s fascinating to me to see how eve=
n
though these little bits and pieces came a piece at a time, in a life that
was certainly far from tranquil, when you get to the end, when Joseph=92s
mission was finished, the entire picture is there. The pieces are all
together and in place. That=92s something that at least I have difficulty
attributing merely to happenstance or serendipity.
Melvin J. Ballard, Conference Report, April 1912, p.86

A few weeks ago, i had the privilege of standing, with some of my brethren,
in a sacred spot in the western part of New York, in the sacred grove. As
we lifted up our voices in song, where Joseph knelt and poured put his soul
unto God, my heart was melted and softened within me, and I felt then as I
never have before in my life, that Joseph told the truth, the absolute
truth, that indeed he did have the glorious vision, that the Father and the
Son did stand before him, that he saw them and heard the voice of the Son
of God.

 CUMORAH CONFERENCE
Heber J. Grant, Conference Report, October 1923, p.5

On the 22nd day of last month we had the privilege--four of the General
Authorities from this city and one who was located at Brooklyn as the
president of the Eastern States mission, Brother Brigham H. Roberts--of
being present at the wonderful conference held at the Joseph Smith farm, in
the Sacred Grove, and at the Hill Cumorah, celebrating the one-hundredth
anniversary of Joseph Smith's first view of the plates from which the Book
of Mormon was later translated. A very remarkable conference for three days
was held there. A rich outpouring of the Spirit of the living God was
experienced. I am grateful, indeed, to President Brigham H. Roberts for
arranging that conference, for I am free to confess, that in the multitude
of duties and responsibilities resting upon me, I might have neglected that
one-hundredth anniversary. I feel grateful to Brother Roberts that he did
not allow it to pass without a very splendid conference. It was one that
each and every person who attended will look back to with that same
pleasure and joy and satisfaction with which we look back upon the
dedication of our temples, and the passing of other mile-stones, so to
speak, in the history of this Church.


Richard R. Lyman, Conference Report, April 1929, p.79

One month and two days ago today, in the city of Washington, I had the
genuine pleasure of listening to the inaugural address of President Hoover.
His closing words were: "I ask the help of Almighty God in the service of
my country." Do we not find in these words the spirit of America? That
spirit is found not only in words that were uttered long ago; for these
words express the actual spirit of America today. Our land has been made
sacred by the prayers of its people.
ANOTHER MODERN INSTANCE

Can anyone be surprised, therefore, that a hundred years ago, a boy
fourteen years old, no more, seriously religious, and given to reading the
scriptures, was led, like these leaders, by the same American spirit? For
when he came to the words of Scripture (James 1:5), "If any of you lack
wisdom, let him ask of God, and it shall be given him," he followed this
advice and sought his Heavenly Father in prayer.

How appropriate it was that in this religious country, following the
example of its great men, he should go straightway into the sacred grove
and there make his appeal to the Most High.
Alvin R. Dyer, Conference Report, October 1961, p.52

I remember as a young man sending to a renowned encyclopedic organization a
request for information of all advancements that had been made since the
year 1820 in the fields of science, and within a matter of several months,
I was flooded with information from them to indicate the tremendous manner
in which the Spirit of God has rested upon people since the day that Joseph
Smith walked into the Sacred Grove.
Milton R. Hunter, Conference Report, April 1963, p.15

My son, in the spring of 1820, the greatest event that ever occurred in the
United States took place in the Sacred Grove in New York. God our Eternal
Father and his Only Begotten Son appeared to a boy just your age -- the
Prophet Joseph Smith -- in response to his prayer regarding which church to
join. This marvelous vision was the prelude to the restoration of the
gospel of Jesus Christ. Soon thereafter, numerous heavenly beings appeared
to the Prophet, revealing the gospel of Jesus Christ for the salvation of
as many of the human family as will believe and obey. The true church was
established; namely, The Church of Jesus Christ of Latter-day Saints.
Regional Studies, New York, Backman Defender, p.40

A few minor details regarding this vision were included in Orson Pratt's
Remarkable Visions but do not appear in any of the accounts written by
Joseph. Possibly Orson embellished information related to him by Joseph, or
perhaps Joseph Smith told Orson these details. For example, there is a
reference in Orson's missionary pamphlet that the sacred grove was located
near the home of the Prophet and that the light which Joseph witnessed
illuminated the tops of the trees in a most glorious and brilliant manner.
Perhaps he was employing a literary license when he wrote that Joseph
"expected to have seen the leaves and boughs of the trees consumed as soon
as the light came in contact with them; but, perceiving that it did not
produce that effect, he was encouraged with the hopes of being able to
endure its presence."29

29. Pratt, Remarkable Visions, p. 5. Italics were not in the original
publication and have been inserted to emphasize that Joseph in his writings
did not state that there were leaves on the trees at the time of his 1820
vision.
To Critics of the First Vision

Regional Studies, Illinois, McConkie God of Joseph, p.207

Critics of the Church have made a lot of fuss about the fact that we have
so few contemporary accounts of the First Vision. But that rather makes the
point. Joseph was talking more about what we could do than what he had
done. We have a dozen revelations in the Doctrine and Covenants that invite
us to see God. Joseph invited us to check him by having our own Sacred
Grove experience. The validity of an experiment is if it can be repeated. A
good seed not only bears good fruits but it always bears the same
fruits=97regardless of who plants it. Thus Joseph Smith taught that the seed
of faith will always bring its train of attendants, including revelations,
visions, dreams, etc., and that all who plant and nurture the seed are
entitled to the harvest.5=20
Enders, Donald L. "The Sacred Grove." Ensign 20 (April 1990): 14-17.
James B. Allen and Leonard J. Arrington, BYU Studies, Vol. 9, No. 3, p.271

5. Are we Mormons willing to admit that some of our writers have made
mistakes in trying to reconcile conflicting accounts of Joseph Smith's
early experiences? A case in point is B. H. Roberts' description of the
setting for Joseph Smith's First Vision. Roberts based his conclusion upon
an attempted correlation of the accounts of Joseph Smith, William Smith,
and Oliver Cowdery.37 He said that it was in 1820 that a certain Reverend
Lane so affected Joseph Smith by his preaching that he was induced to utter
the prayer which resulted in that First Vision. In the original sources,
however, neither Cowdery nor William Smith mentions the 1820 vision
specifically. Both of them place the Reverend Lane in the vicinity of
Palmyra in 1823, relating him to the background of the visions that
announced the Book of Mormon. Neither Joseph Smith nor his mother mentioned
Reverend Lane. It is probable that Roberts came to his conclusion because
the revival described by Cowdery seemed similar to the 1820 religious
excitement later described by Joseph Smith. Clearing up the confusion of
dates does not seem as important here as a frank recognition that there is
such confusion. The inconsistencies in early sources do not affect the
credibility of Joseph Smith, but our failure to discuss them perpetuates
the myth that Mormon writers are not willing "to face the facts."

Note there are 228 hits on Infobase 97 "sacred grove", the majority of
those about 85% are conference talks.


Ciao Perry     <[e-mail]>    http://pobox.com/~plporter


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From: "Perry L. Porter" <[e-mail]>
Subject: ---> Lesson 3
Date: 12 Jan 1997 22:34:24 -0700

Doctrine and Covenants 2;
Joseph Smith History 1 :27-54
Lesson 3
Scriptural Highlights

1. Moroni appears to Joseph Smith and prepares him for his ministry.

2. Moroni shows Joseph Smith the gold plates on which the Book of Mormon is
written.

Invite one or two class members to share insights or experiences they had
while studying Joseph Smith - History 1 :27-54.

Discussion and Application Questions

* The appearance of the Father and the Son to Joseph Smith was a great
blessing that involved many challenges. If the Lord appeared to you, how do
you think it would change you? In what ways would this appearance be a
blessing to you? What challenges do you think it would bring?

* After the First Vision, Joseph Smith recorded that he "fell into many
foolish errors, and displayed the weakness of youth" (JS - H 1 :28). How
did Joseph respond to these weaknesses? (JS - H 1 :29.) How would Satan
have wanted him to respond? What are some things you have done to overcome
weaknesses, shortcomings, and sins? How do you avoid becoming discouraged
by them? (2 Nephi 4:16-35.)

* What impresses you about Moroni's first few visits to Joseph Smith? (JS -
H 1 :30-49, 53-54.) What can we learn about teaching from Moroni's
instruction of Joseph Smith? How can we teach children from the scriptures
even though some scriptures may be hard for them to understand?

* What were the themes of the biblical prophecies that Moroni cited in his
visits to Joseph Smith? (The restoration and mission of the Church, the
Second Coming, and the Millennium.)

* What did Moroni emphasize when he rephrased Malachi's prophecy about
Elijah? (Compare (JS - H 1 :38-39 or D&C 2 with Malachi 4:5-6.) What
authority did Elijah restore? (See D&C 110:13-16 and the quotation from
Elder Smith.) How should the spirit of Elijah be manifest in our lives?
(See the quotations from the Prophet Joseph Smith and President Lee.)

* What did Malachi mean by saying that Elijah would "plant in the hearts of
the children the promises made to the fathers"? (JS - H 1 :39; D&C 2:2; see
also D&C 138:46-48). How do these promises apply to us today? (D&C 128:15.)

* How does the language and style of Joseph Smith's writing help you feel
the truthfulness of his experiences?

* What did Moroni tell Joseph Smith about motives for getting the gold
plates? (JS - H 1 :46.) How might this counsel apply to us today? What
lesser motives might tempt us as we do the Lord's work and use the
blessings he has given us? How can we more consistently seek to glorify God
rather than ourselves?

* How did Joseph Smith's father respond when Joseph told him of Moroni's
visits and message? (JS - H 1 :50.) What does this suggest about Joseph's
character? How can we develop this kind of trust in our families? How can
we rebuild trust after a family member has violated it?

Quotations

Elder Joseph Fielding Smith: "This sealing power bestowed upon Elijah, is
the power which binds husbands and wives, and children to parents for time
and eternity.... It is by this power that all the ordinances

pertaining to salvation are bound, or sealed" (Elijah the Prophet and His
Mission, and Salvation Universal, p. 5).

The Prophet Joseph Smith: "This is the spirit of Elijah, that we redeem our
dead, and connect ourselves with our fathers which are in heaven, and seal
up our dead to come forth in the first resurrection" (History of the
Church, 6:252).

President Harold B. Lee: "Elijah's mission . . . applies just as much on
this side of the veil as it does to the other side of the veil.... So, the
hearts of you fathers and mothers must be turned to your children right
now, if you have the true spirit of Elijah, and not think that it applies
merely to those who are beyond the veil.... If you are neglecting your
family home evening, you are neglecting the beginning of the mission of
Elijah just as certainly as if you were neglecting your research work of
genealogy" (address delivered at the eighth annual priesthood genealogy
seminar, 2 Aug. 1973).

Next Week's Reading Assignment

Doctrine and Covenants 3; 10; Joseph Smith - History 1 :55-65

Page 5  (of Lesson 3)

Class Member Study Guide

Lesson 3

Nearly 3 1/2 years after the First Vision, God sent the angel Moroni to
help tutor and prepare Joseph for his ministry. Joseph was not quite
eighteen years old at the time. Moroni had been a prophet in ancient
America and was the last writer in the Book of Mormon, a sacred history of
his people. In approximately A.D. 421, Moroni had buried this record,
written on gold plates, to protect it until it should come forth in the
latter days as another testament of Jesus Christ.

Read Moroni's instructions as recorded in Joseph Smith - History 1:30-54
and D&C 2. Moroni quoted several biblical prophecies and said they were
about to be fulfilled. These prophecies concerned the restoration and
mission of the Church, the Second Coming, and the Millennium.

* How did Joseph Smith respond to his weaknesses? (JS - H 1:28-29.) How
would Satan have wanted him to respond? How can we overcome discouragement
about our weaknesses? (2 Nephi 4:16-35.)

* What did Malachi mean by saying that Elijah would "plant in the hearts of
the children the promises made to the fathers"? (JS - H 1:39; D&C 2:2; see
also D&C 138:46-48). How do these promises apply to us today? (D&C 128:1 5.)

The Hill Cumorah, near Palmyra, New York. Here Moroni buried the gold
plates that contained a sacred record of his people. In 1827, Joseph Smith
came to the Hill Cumorah to receive the plates from Moroni. Photograph by
George E. Anderson, 1907.

Page 6  (of lesson 3)


Ciao Perry     <[e-mail]>    http://pobox.com/~plporter


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From: "Perry L. Porter" <[e-mail]>
Subject: ---> Lesson 4
Date: 12 Jan 1997 22:46:23 -0700


I am sending out lesson 3 and 4 so that list members can contribute any
references they may have.

Remember that you will get a bounced message when sending them to
[e-mail], but I will get a copy and if I remember I will confirm
that I got your message, and if informative, I will include it in the next
post.  Also if you have additional references I will update the old lessons
and possibly place them somewhere on my Web page.

Doctrine and Covenants 3; 10;
Joseph Smith History 1 :55-65
Lesson 4
Scriptural Highlights

1. Joseph Smith receives the gold plates from the angel Moroni.

2. Martin Harris takes a copy of some Book of Mormon characters to
Professor Charles Anthon.

3. The 116 manuscript pages of the Book of Mormon are lost.

Ask a class member to review (1) Martin Harris's experience with Charles
Anthon and (2) the account of the 116 lost pages of the Book of Mormon
manuscript. (See the Class Member Study Guide for this lesson and the
headings to D&C 3 and 10.)

Discussion and Application Questions

* How did Professor Charles Anthon respond when Martin Harris showed him a
copy of some Book of Mormon inscriptions? (JS - H 1 :63-65.) How was this
response a fulfillment of prophecy? (Isaiah 29:11-12.) How did this
experience affect Martin Harris? What kind of evidence has been most
helpful in your gaining a testimony that the Book of Mormon is the word of
God? (Moron) 10:4-5.)

* The Lord has told us to "pray always" (D&C 19:38). What is the difference
between doing this and doing what Joseph and Martin did when they persisted
with their request to show the 116 manuscript pages to Martin's wife? (See
the Class Member Study Guide for this lesson and Jacob 4:10.) How can we
learn to ask for that "which is right" for us? (3 Nephi 18:20; see also 2
Nephi 4:35; Helaman 10:5; D&C 46:30).

* After the 116 pages of manuscript were lost, the Lord chastened Joseph
Smith, saying, "You should not have feared man more than God" (D&C 3:7).
How had Joseph feared man more than God? How might some of our actions show
that we fear or trust man more than God? How can we overcome our fear of
man? (Proverbs 3:5-6; D&C 38:30.)

* What experiences have shown you that God will be "with you in every time
of trouble"? (D&C 3:8). What experiences have shown you that "God is
merciful"? (D&C 3:10).

* When we have sinned and disappointed the Lord, how can we begin to find
our way back to him? (D&C 3:10.) If we are weak and discouraged, how can we
gain the courage and desire to repent? What can we learn from Joseph Smith
about how to do this?

* How was God's love evident as he chastened Joseph Smith in D&C 3:3-11?
How have you felt God's love even when he has been displeased with you?
What can we do to feel his love more fully?

* How did the Lord punish Joseph after the 116 pages of manuscript were
lost? (D&C 3:14.) How did Joseph respond to this punishment? (See the Class
Member Study Guide for this lesson.) How can we become humble and contrite
rather than bitter and rebellious when the Lord corrects us?

* After the manuscript pages were lost, what did the Lord reveal about the
purposes of the Book of Mormon? (D&C 3:16-20; 10:60-63.) How are these
purposes being fulfilled today?

* How do Joseph's experiences show that the Lord forgives us completely
when we repent sincerely? (D&C 10:1-3.) How have your own experiences shown
this?

* As Joseph faced the immense work of translating the Book of Mormon, what
did the Lord counsel him? (D&C 10:4-5.) How can this counsel help us as we
face difficult tasks or responsibilities? How have you implemented the
counsel that you "not run faster or labor more than you have strength"?
(D&C 10:4; see also Mosiah 4:27).

* What were Satan's purposes in having the Book of Mormon manuscript
stolen? (D&C 10:10-23.) How does Satan try to deceive us today? (D&C
10:24-27, 63; 2 Nephi 28:20-22.) How does he flatter people? Why do people
yield to his enticings? (D&C 10:19.) How can we resist his influence? (D&C
10:5; 88:63.)

* What was contained in the lost manuscript? (D&C 10:44.) What did the Lord
tell Joseph Smith to do to spoil the plan of those who had stolen the
manuscript? (D&C 10:29-32, 38-46.) How had the Lord prepared for the loss
of the manuscript? (See the heading to D&C 10; D&C 10:38-46; 1 Nephi 9;
Words of Mormon 1:3-7.)

* In D&C 3 and 10, the Lord emphasizes that his works and purposes cannot
be frustrated. (D&C 3:1-3; 10:14, 43.) How can this assurance help us bear
setbacks and disappointments?

* Why was it important that the Book of Mormon come forth as part of the
restoration of the gospel? (See the quotation from President Benson.) How
does Satan continue to battle against the Book of Mormon today?

Quotation

President Ezra Taft Benson: "There is a book we need to study daily, both
as individuals and as families, namely the Book of Mormon.... I bless you
with increased understanding of the Book of Mormon. l promise you that from
this moment forward, if we will daily sup from its pages and abide by its
precepts, God will pour out upon each child of Zion and the Church a
blessing hitherto unknown" (Ensign, May 1986, p. 78).

Next Week's Reading Assignment

Doctrine and Covenants 5-9; Joseph Smith - History 1 RR-67

Page 7 (of lesson 4)

Class Member Study Guide
Lesson 4
On 22 September 1827, four years after his first view of the gold plates,
Joseph Smith received the plates from the angel Moroni. Because of
persecution, Joseph and his wife, Emma Hale, whom he had married in January
of 1827, moved to Emma's father's farm in Harmony, Pennsylvania. In
Harmony, Joseph began translating the plates with the help of the Urim and
Thummim. (The New York-Ohio map in the Doctrine and Covenants shows the
location of Harmony.)

In February 1828, Martin Harris came to Harmony and obtained from Joseph a
copy of some of the inscriptions on the plates along with their
translation. He took these to Professor Charles Anthon in New York City.
Professor Anthon certified their correctness but, as prophesied in Isaiah
29:11-12, said he could not read a sealed book. (Compare Isaiah's prophecy
to JS - H 1 :63-65.) This experience strengthened Martin's testimony that
Joseph Smith's work was of God.

in April 1828, Martin Harris began serving as Joseph Smith's scribe in the
work of translation. Martin, however, was harassed by his wife, Lucy. She
wanted to see the work her husband was doing. Martin asked Joseph if he
could take the pages of translated material home to show to his wife and
other family members. Joseph asked the Lord for permission, but the Lord's
answer was no. Martin asked Joseph to try again, which Joseph did, but
again the answer was no. Martin pleaded a third time with Joseph to ask the
Lord. Joseph reluctantly did so and received permission to allow Martin to
take 116 pages of manuscript to Palmyra, New York, on condition that he
show them only to certain people.

Several days after Martin's departure, Emma gave birth to a baby boy who
died within a few hours. For several weeks following, Emma was in
precarious health, and Joseph's thoughts were occupied with her care and
his grief over the death of their son. When Emma became stronger, Joseph's
thoughts turned to Martin Harris, who had not returned with the pages of
manuscript as promised. Joseph traveled to Palmyra, where Martin, in great
anguish, confessed that the manuscript had been lost.

Joseph was beyond consolation. "All is lost! all is lost!" he cried. "What
shall I do? I have sinned - it is I who tempted the wrath of God. l should
have been satisfied with the first answer which I received from the Lord"
(Lucy Mack Smith, History of Joseph Smith, p. 128).

Joseph returned to Harmony, where he began praying to the Lord for
forgiveness. Moroni appeared to Joseph and took from him the Urim and
Thummim and the plates. Later, because of Joseph's sincere repentance,
Moroni returned these things. During this time, Joseph received D&C 3 and
10. (See History of the Church, 1 :20-28; Lucy Mack Smith, History of
Joseph Smith, pp. 124-37.)

As you study D&C 3 and 10, consider the following:

* What lessons was Joseph being taught by the Lord? How can these
revelations apply to your life?

* When we have sinned and disappointed the Lord, how can we begin to find
our way back to him? (D&C 3:10.) What can we learn from Joseph Smith about
how to do this?

In D&C 10 the Lord revealed Satan's plan to have the 116 pages of
manuscript altered in order to discredit the Prophet. The Lord instructed
Joseph not to retranslate the lost material, which contained a secular
history. Instead, Joseph was to translate a history prepared by Nephi that
covered the same period of time but dealt more particularly with the
spiritual life of the people. The Lord had foreseen the loss of the 116
pages and inspired Nephi to prepare this second history (see 1 Nephi 9; D&C
10:38-45).

* How can knowing that the Lord's works and purposes cannot be frustrated
help you endure personal setbacks and disappointments? (D&C 3:1-3; 10:14,
43.) How does knowing that God foresaw the loss of the manuscript
strengthen your faith in his ability to guide your life?

 A transcript of some of the characters on the Book of Mormon plates.
Moroni said these characters were written in "reformed Egyptian', (Mormon
9:32). This may be a copy of some of the characters that Martin Harris took
to Charles Anthon in 1828. Courtesy Library-Archives, Reorganized Church of
Jesus Christ of Latter Day Saints, the Auditorium, Independence, Missouri.

Page 8  (of lesson 4)


Ciao Perry     <[e-mail]>    http://pobox.com/~plporter


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From: "Perry L. Porter" <[e-mail]>
Subject: ---> Some Reference material for the entire year.
Date: 16 Jan 1997 20:18:37 -0700


Thumbnail sketches  of People of the Doctrine and Covenants

"Those who remained faithful made significant impact on Church"

References: Deseret News Church Almanac; Biographical Encyclopedia, Jensen;
History of the Church, Smith; Journal History; Pioneers and Prominent Men
of Utah, Esshom; The Revelations of the Prophet Joseph Smith, Cook

Compiled by J Malan Heslop (Church News, Dec. 9, 1984)

The first reference to each person in the Doctrine and Covenants is given.
Other references may also be given. Biblical names and special names are
not included.

Ashley, Major N. --- Missionary (D&C 75:17); High Priest; resided in
Jackson County; member of legislature in Missouri; left Church in 1838; was
in mob action against Church; lived in Tallmadge, Ohio.

Babbit, Almon W. --- Aspired to presidency (124:84); repented; president of
Kirtland Stake; attorney for redress before Pres. James K. Polk; arrived in
St. Louis in 1848; was a delegate to Congress. but was not seated;
secretary of Utah Territory, 1852; killed by Indians in Ash Hollow,
Nebraska on Sep. 7, 1856.

Baker, Jesse --- (124:137); in elders quorum presidency, Nauvoo.

Baldwin, Wheeler --- Missionary (52:31); named to obtain redress documents
to send to Washington, D.C.; joined with Cutlerites and RLDS in 1863; died
on May 11, 1887 at Stewartsville, Missouri.

Basset, Heman --- Released from responsibility (52:37); died in 1876 at
Philadelphia, Pennsylvania.

Bennett, John C. --- Sent gospel message to kings (124:16); doctor; first
Nauvoo mayor; became apostate; excommunicated on May 25, 1842; died Aug. 5,
1867 at Polk City, Iowa.

Benson, Ezra T. --- In Stake Presidency, Quincy, Illinois, 1841; moved to
Nauvoo; ordained and apostle on July 16, 1846; caption of 2nd company of 10
on trek to Salt Lake (136:12); arrived in Salt Lake on July 24, 1847; early
government leader; lived in Logan, Utah; dided on Sept. 3, 1869 in Ogden,
Utah.

Bent, Samuel --- Whipped by mob in Liberty, Missouri, 1836; on High Council
in Nauvoo (124:132); presiding elder in Garden Grove, Iowa; died there on
Aug. 16, 1846.

Billings, Titus --- Second person baptized in Kirtland, in November 1830;
counselor to Bishop Edward Partridge; called to dispose of land and prepare
to go to Zion (63:39); involved in Crooked River battle; reach Salt Lake
valley in 1848; settled city of Manti, Utah; died on Feb. 6, 1866.

Boggs, Lilburn --- Governor of Missouri; issued extermination order on Oct.
27, 1838 (124: intro.); migrated to California; died on Mar. 4, 1860 in
Napa, California.

Booth, Ezra --- Missionary (52:23); apostatized; wrote anti-Mormon
literature (71:intro.); lived in Mantua, Ohio.

Brunson, Seymour --- Missionary (75:33); on High Council in Nauvoo, 1839.;
taken by the Lord unto himself; died on Aug. 10, 1840; Joseph Smith first
spoke of baptism for the dead at his funeral.

Burnett, Stephen --- Missionary (75:35); apostatized by 1838; lived in
Orange, Ohio.

Burroughs, Philip --- Non-member; John Whitmer called to labor with him
(30:10).

Butterfield, Josiah --- One of Seven Presidents of the Seventy, Nauvoo
(124:138); worked on Kirtland Temle; missionary to Maine, 1844; later
excommunicated; rebaptized; died, April 1871 in Monterey, California.

Cahoon, Reynolds --- Missionary with Samuel Smith (52:30); in Stake
Presidency, Adam-Ondi-Ahman; arrived in Salt Lake in 1848; settled Murray,
Utahl died Apr. 29, 1861.

Carter, Gideon H. --- Baptized on Oct. 25, 1831 by Joseph Smith; called to
ministry (75:34); killed in the battle of Crooked River, at Far West,
Missouri on Oct. 25, 1838.

Carter, Jared --- Ordained priest (52:38); missionary; on High Council in
Kirtland; defected in 1838; disfellowshipped in 1844; lived in Chicago,
Illinois; died by 1850.

Carter, John S. --- On High Council in Kirtland (102:3); missionary with
his brother Jared; died of cholera on June 26, 1834, in Clay County,
Missouri.

Carter, Simeon D. --- Mission call (52:37); collected funds for Bible
translation; on High Council at Far West; migrated to Salt Lake in 1850;
died on Feb. 3, 1869 in Brigham City, Utah.

Carter, William --- Called to Missouri (52:31); did not go; priesthood
taken away on Sep. 1, 1831.

Coe, Joseph --- Called to Missouri (55:6); on High Council in Kirtland;
laid foundation stone of Kirtland Temple; helped obtain Egyptian mummies;
left Church in 1837; lived in Kirtland.

Coltrin, Zebedee --- Called to Missouri (52:29); one of first Seven
Presidents of the Seventy; in Zion's Camp; in Kirtland Stake presidency;
arrived in Salt Lake in 1847; lived in Spanish Fork; patriarch; died July
21, 1887.

Copely, Leman --- Mission to Shakers (49:1); broke consecration covenant
(54:4); disfellowshipped in 1834; returned in 1836; did not move west;
lived in Ohio.

Corrill, John --- Called to labor (50:38); 2nd counselor in Presiding
Bishopric, 1831 to 1837; called to Missouri; keeper of Lord's storehouse;
Church historian with Elias Higbee, 1838; excommunicated in 1839; lived in
Quincy, Illinois.

Covill, James --- Baptist minister, received revelation (Section 39);
rejected baptism.

Cowdery, Oliver --- Told to stand by Joseph Smith (6:18); ordained to
Aaronic Priesthood (Section 13); one of the Three Witnesses (17:3); apostle
and Second Elder; member of first High Council; excommunicated in 1838;
rebaptized on Nov. 12, 1848; died on Mar. 3, 1850 in Richmond, Missouri.

Cowdery, Warren A. --- Older brother of Oliver; presiding High Priest in
Freedom, New York 106:1); moved to Kirtland in 1836; left the Church in
1838; died on Feb. 23, 1851.

Cutler, Alpheus --- Worked on Kirland, Far West, and Nauvoo Temples; member
of Nauvoo High Council (124:132); rejected Brigham Young as leader; moved
to Iowa where he organized a Church; died on Aug. 10, 1864 at Manti, Iowa.

Davies, (Davis) Amos --- Paid stock to Nauvoo House (124:111); did not go
west with Saints, but went later for California gold; returned to Illinois
in 1858; died on Mar. 22, 1872.

Dodds, Asa --- Proclaimed gospel in West (75:15); was a High Priest; last
known in Farmington, Ohio, 1850.

Dort, David --- Converted through Lucy Mack Smith; member of Kirtland High
Council (124:132); in Zion's Camp; died on Mar. 10, 1842 in Nauvoo.

Eames, Ruggles --- Missionary (75:35); last known to live in Van Buren
County, Iowa, 1840.

Foster, James --- One of the first Seven Presidents of the Seventy
(124:138); member of Krtland High Council; lived in Jacksonville, Illinois;
died on Dec. 21, 1841 at Nauvoo, Illinois.

Foster, Robert D. --- Held stock in Nauvoo House (124:115); chief surgeon
of the Nauvoo Legion; in politics, education; excommunicated on Apr. 18,
1844; joined William Law group; moved to New York, then Illinois.

Fuller, Edson --- Called to Missouri (52:38); troubled by evil spirits;
excommunicated in 1831; moved to Grand Rapids, Michigan by 1850.

Fullmer, David --- On Nauvoo High Council (124:132); leader in Garden
Grove, Iowa; arrived in Salt Lake on Oct. 13, 1850; president of Salt Lake
Stake; member of territorial legislature, delegate, territorial convention;
patriarch; died on Oct. 21, 1879 at Salt Lake City.

Galland, Isaac --- Paid stock in Nauvoo House (124:78); traveled with Hyrum
Smith to obtain funds; wrote in defense of Church; became inactive; died on
Sep. 22, 1858 at Fort Madison, Iowa.

Gause, Jesse --- Quaker preacher; joined Church; counselor to Joseph Smith
(81:intro.); excommunicated on Dec. 3, 1832.

Gilbert, A. Sidney --- Agent to the Church (Sect. 53); established store
with Newel K. Whitney; called to repentance in 1833; died of cholera in
Zion's Camp on June 29, 1834.

Gould, John --- Traveled with Orson Hyde to Missouri to seek redress; in
Zion's Camp; saved if obedient (100:14); one of Seven Presidents of the
Seventy, 1833; died on May 9, 1851 at Cooley's Mill, Iowa.

Granger, Oliver --- Revelation concerning duties (Sect. 117); missionary;
worked on Kirtland Temple; land agent in Nauvoo; died on Aug. 25, 1841 at
Kirtland,Ohio.

Griffin, Selah J. --- To travel to Missouri (52:32); missionary with Thomas
B. Marsh; blacksmith; expelled from Missouri; remained in Illinois.

Grover, Thomas --- On first High Council in Nauvoo (124:132); body guard
for Joseph Smith; member of Nauvoo Legion; missionary; operated ferry on
Platte River; arrived in Salt Lake valley on Oct. 3, 1847; member of Davis
Stake High Council; member of Utah Legislature; died on Feb. 20, 1886 at
Farmington, Utah.

Hancock, Levi W. --- Missionary to Missouri (52:27); member of Zion's Camp;
one of Seven Presidents of the Seventy; arrived in Salt Lake in 1847 with
Mormon Battalion; delegate in the first legislative assembly, 1851; lived
in Manti, Utah; died June 10, 1882 at Washington, Utah.

Hancock, Solomon --- Missionary to Missouri (52:27); attended Kirtland
Temple dedication in 1836; sung hymn at Far West temple site dedication;
member of High Council in Clay County; died Dec. 2, 1847 at Pottawattamie,
Iowa.

Harris, Emer --- Brother of Martin; missionary (75:30); carpenter, Kirtland
Temple; arrived in Salt Lake in 1850; lived in Provo, Utah; patriarch; died
Nov. 28, 1869 at Logan, Utah.

Harris, George W. --- On High Council at Far West and Nauvoo (124:132);
bishop and High Councilor, Council Bluffs, Iowa; remained in Iowa; died in
1857 at Council Bluffs.

Harris, Martin --- Scribe for Book of Mormon translation; lost 116 pages of
manuscript (Sect. 3); one of the Three Witnesses; member of first High
Council; assisted in choosing the Twelve; excommunicated in 1837; came to
Utah in 1870; rebaptized; died July 9, 1875 at Clarkston, Utah.

Haws, Peter --- Converted in Canada; helped build Nauvoo House and temple
(124:62,70); missionary; left Church in 1849; lived in Nevada, then
Californi, where he died in 1862.

Herriman, Henry --- One of the Seven Presidents of Seventies (124:138); in
Zion's Camp; expelled from Missouri; lieutenant colonel in Nauvoo Legion;
arrived in Salt Lake Valley in 1848; settled Herriman, Utah; mission to
England; lived in Huntington, Utah in 1887; died there, May 17, 1891.

Hicks, John A. --- In elders presidency (124:137); not sustained at
conference, 1841; excommunicated Oct. 5, 1841.

Higbee, Elias --- Asked questions concerning Isaiah (113:7); missionary;
high priest, 1834; worked on Kirtland Temple, 1835; member of Far West High
Council, 1837; elected Judge, Caldwell County, Missouri; expelled from
Missouri; on Nauvoo Temple Committee; accompanied Joseph Smith to see
President Martin Van Buren, 1839; died of cholera on June 8, 1843 in Nauvoo.

Humphrey, Solomon --- Missionary to east (52:35); assisted in laying
cornerstone of the Kirtland Temple; member of Zion's Camp; died Sep. 1834
in Clay County, Missouri.

Huntington, William --- Member of Nauvoo High Council (124:132) and Kirland
H.C.; protected Joseph Smith; hid Egyptian mummies in his home; stone
cutter on the Nauvoo Temple; pres., Mount Pisgah; died there Aug. 6, 1846.

Hyde, Orson --- Member of Kirtland High Concil (102:3); clerk to First
Presidency, 1833; member of Quorum of the Twelve, 1835 through 1878;
attended Kirtland Temple dedication in 1836; dedicated the Holy Land;
carried petition to Washington, D.C., 1844; remained at Winter Quarters
until 1850; lived in Sanpete County, Utah in 1852; died Nov. 28, 1878 at
Spring City, Utah.

James, George --- Ordained priest (52:38); ordained elder Nov. 18, 1831;
disfellowshipped; reinstated; remained in Ohio; died Nov. 1864 at
Brownhelm, Ohio.

Jacques, Vienna --- Baptized in Boston, 1832; requested expenses to Zion
(90:28); married Daniel Shearer, Jul. 25, 1845; migrated West; died Feb. 7,
1884 at Salt Lake City/

Johnson, Aaaron --- Ordained seventy in 1838 at Far West, Missouri; member
of Nauvoo High Council (124:132); bishop, Garden Grove, Iowa in 1846;
captain of a pioneer company, Sep. 18, 1850; founder and first bishop of
Springville Ward; chief justice of Utah County; speaker of first
Legislature; died May 10, 1877 at Springville.

Johnson, John --- Opened home to Joseph Smith, 1831-32; promised eternal
life (96:6); member of Kirtland High Council, 1834; worked on Kirtland
Temple, 1835; rejected from High Council in 1837; left the Church in 1838;
died July 30, 1843 at Kirtland.

Johnson, Luke S. --- Missionary (68:7); member of Kirtland High Council;
member of Zion's Camp, 1834; member of Quorum of Twelve, 1835-1838;
excommunicated in 1838 at Far West, Missouri; rebaptized in 1845 at Nauvoo;
arrived in Salt Lake in 1847; bishop of St. John's, Utah Ward; died Dec. 9,
1861 at Salt Lake City.

Johnson, Lyman E. --- Missionary (68:7); member of Zion's Camp; member of
Quorum of Twelve, 1835-1838; excommunicated in 1838; drowned in Mississippi
River on Dec. 20, 1856.

Kimball, Heber C. --- In Quorum of Twelve (124:129); missionary to England;
arrived in Salt Lake in 1847; counselor to Brigham Young, 1847-1868; first
chief justice, prov. govt. of Deseret; member of Utah Senate; introduced
Perpetual Emigration Fund; died June 22, 1868 at Salt Lake City after a
fall at Provo.

Kimball, Spencer W. --- Became 12th President of Church on Dec. 30, 1973;
grandson of Heber C. Kimball; born in Salt Lake City on Mar. 28, 1895;
lived in Arizona from youth until ordained apostle on Oct. 7, 1943;
announced revelation extending priesthood to all worthy male members
(Offical Declaration 2).

Knight, Joseph --- Recognized (Sect. 12) for faith in Book of Mormon
translation, was scribe; told to take up cross and pray (23:6); endowed in
Nauvoo Temple in 1845; died Feb. 3, 1847 at Mount Pisgah, Iowa.

Knight, Newel --- Missionary (52:32); service in Ohio (54:2, 56:6); member
of Far West and Nauvoo High Councils; died Jan. 11, 1847 at Ponca, Nebraska
while traveling westward.

Knight, Vinson --- Asked to support Nauvoo House (124:74); bishop in
Adam-Ondi-Ahman and Nauvoo; land purchasing agent; member of Nauvoo City
Council, 1841; died July 31, 1842 at Nauvoo.

Law, William --- Requested support of Nauvoo House (124:82); counselor to
Joseph Smith, 1841-44; captain in Nauvoo Legion; excommunicated Apr. 18,
1844; died Jan. 19, 1892 at Shullsburg, Wisconsin.

Lee, Ann --- Shakers believed Second Coming had occurred and Savior
appeared as a woman, Ann Lee (Sect. 49 introduction).

Lyman, Amasa M. --- In High Priest quorum presidency (124:136); missionary;
member of Zion's Camp; ordained apostle Aug. 20, 1842; served as a
counselor in First Presidency from February 1843 until Joseph Smith's
death; returned to Twelve Aug. 12, 1844; deprived of apostleship Oct. 6,
1867; excommunicated on May 12, 1870; died Feb. 4, 1877 at Fillmore, Utah.

Marks, William --- To preside at Far West (117:1-10); member of Kirtland
High Council, 1837; president of Nauvoo Stake, 1839-44; sided with Sidney
Rigdon; rejected as Stake President; followed RLDS; died May 22, 1872 at
Plano, Illinois.

Marsh, Thomas B. --- Subject of revelations (Sects. 31, 112); missionary;
physician to Church; to publish Lord's work (118:2); member of the Twelve,
1835-38; excommunicated Mar. 18, 1839; rebaptized, July 1857 at Florence,
Nebraska; arrived in Utah, 1857; died Jan. 1866 at Ogden, Utah.

McLellin, William E. --- Requested revelations (Sects. 66, 68); Lord not
pleased (90:35); member of High Council at Clay County; ordained apostle,
1835; attended Kirtland Temple dedication, 1836; excommunicated in 1838;
died Apr. 24, 1883 at Independence, Missouri.

Miles, Daniel S. --- Lived in Kirtland and Far West; one of Seven
Presidents of the Seventy (124:138); among first settlers of Nauvoo; died
in 1845 at Hancock County, Illinois.

Miller, George --- Ordained bishop; helped build Nauvoo Temple (124:20-23);
missionary; brigadeer general in Nauvoo Legion; carpenter on the Nauvoo
House; appointed trustee-in-trust for Church on Aug. 9, 1844; followed
James J. Strang; died in 1856 at Meringo, Illinois on way to California.

Morley, Isaac --- Missionary (52:15); 1st Counselor in Presiding Bishopric,
1831-40; persecuted in Ohio and Missouri; attended Kirtland Temple
dedication; patriarch; president of Lima, Illinois Stake, 1840; settled in
Manti, Utah in 1849; member of general assembly, prov. state of Deseret;
died June 24, 1865 at Fairview, Utah.

Murdock, John --- To go to Missouri (52:8); member of Clay County High
Council; missionary; bishop in Nauvoo, 1842; served on Mormon Batallion;
arrived in Salt Lake Valley on Oct. 12, 1847; five times the captain of a
wagon train to valley; first bishop of the 14th Ward of Salt Lake City;
member of first legislature, 1849; died Dec. 23, 1871 at Beaver, Utah.

Packard, Noah --- Member of Kirtland High Council; attended Kirtland Temple
dedication, 1836; worked on Nauvoo Temple; counselor to Don Carlos Smith in
High Priest presidency of Nauvoo (124:136); migrated to Salt Lake Valley,
1850; settled in Springville, Utah; died Feb. 17, 1860.

Page, Hiram --- Satan deceived him (28:11); one of the Eight Witnesses; a
founder of Far West, Missouri; left Church in 1838; died Aug. 12, 1882 near
Richmond, Missouri.

Page, John E. --- In Quorum of Twelve (118:6); missionary to Canada;
supported James J. Strang; excommunicated June 26, 1846; died in 1847 at De
Kalb, Illinois.

Partidge, Edward --- Sins forgiven; called to preach (36:1-8); ordained
presiding bishop in 1831 (41:9); persecuted, tarred and feathered, 1833;
attended Kirtland Temple dedication; journeyed to Missouri; died May 27,
1840 at Nauvoo; received unto Lord (124:19).

Patten, David W. --- high priest; worked on Kirtland Temple; member of
Zion's Camp; member of Quorum of Twelve, 1835-38; mission (114:1); killed
in battle of Crooked River on Oct. 25, 1838; taken unto Lord (124:19,130).

Peterson, Ziba --- Lamanite missionary (32:3); chastened for sins (58:60);
excommunicated in 1833; moved to Placerville, California, where he died in
1849.

Phelps, William W. --- Ordained to preach and write books for children
(55:1-4); editor and printer for Church; published Book of Commandments
(Sect. 67); assisted in publishing first hymn book; worked on Kirtland
Temple; excommunicated in 1838; returned in 1841; member of Nauvoo City
Council; scribe for Book of Abraham translation; arrived in Salt Lake,
1848; in state legislature; died Mar. 7, 1872 at Salt Lake City.

Pratt, Orson --- Subject of revelation (Sect. 34); missionary; worked on
Kirtland Temple; called to Quorum of Twelve, 1835; excommunicated in 1842;
rebaptized in 1843; missionary to Great Britain; came West in 1847;
established Great Salt Lake base and meridian; Church historian; speaker of
state Legislature; died Oct. 3, 1891 at Salt Lake City.

Pratt, Parley --- To preach to Lamanites (32:1); leader in Ohio and
Missouri; attended Kirtland Temple dedication in 1836; editor of the
Millenial Star in England; member of the Quorum of Twelve, 1835-1857;
arrived in Salt Lake in 1847; in constitutional convention of Deseret;
assassinated while on mission, in 1857 at Van Buren, Arkansas.

Pulsipher, Zera --- One of first Seven Presidents of Seventies, 1838-1862
(124:138); persecuted in Missouria and Illinois; arrived in Salt Lake on
Sep. 22, 1848; patriarch; died Jan. 1, 1872 at Hebron, Utah.

Rich, Charles C. --- Presidency of Nauvoo Stake (124:132); member of Zion's
Camp; brigadeer general in Nauvoo Legion; missionary; arrived in Salt Lake
on Oct. 3, 1847; in Salt Lake Stake Presidency; member of territorial
legislature; ordained to Quorum of Twelve on Feb. 12, 1849; colonized San
Bernadino, California; settled in Bear Lake area; died Nov. 17, 1883 at
Paris, Idaho.

Richards, Wlllard --- Doctor; missionary; called to Quorum of Twelve
(118:6); member of Nauvoo council; with Joseph and Hyrum Smith in Carthage
Jail; Church historian; counselor to Brigham Young, 1847-1854; died, Mar.
11, 1854, Salt Lake City.

Rigdon, Sidney --- Scribe to Joseph Smith for Bible translation (Sect. 35);
saw vision with Joseph Smith (76:1); counselor to Joseph Smith, 1833;
attended Kirtland Temple dedication, 1836; held in Liberty Jail, 1838;
member of Nauvoo city council; with Joseph Smith in Washington D.C.; vice
president candidate of USA; rejected in claim to lead Church; withdrew;
excommunicated on Sep. 8, 1844; died July 14, 1876 at Friendship, New York.

Riggs, Burr --- Missionary (75: 17); ordained high priest; excommunicated,
1833; rebaptized, 1834; member of Zion's Camp; resided in Far West,
Missouri; excommunicated, 1839; died, June 8, 1860 at Adams County, Illinois.

Rolfe, Samuel --- Artisan at Kirtland; leader in Missouri and Illinois;
bishop at Winter Quarters; reached Salt Lake, Sep. 24, 1847; joined Charles
C. Rich at San Bemardino, California; died 1864.

Roundy, Shadrack --- Seventy in Kirtland; expelled from Missouri; to
preside over bishopfic (124:141); arrived in Salt Lake Valley on July 24,
1847; bishop of 16th Ward, 1849-56; on first Salt Lake Stake High Council;
in territorial legislature; died, July 4, 1872, Salt Lake City.

Ryder, Simonds --- Received calling (52:37); offended because name was
misspelled in revelation; left Church; helped tar and feather Joseph Smith.

Scott, Jacob --- Called to Missouri (52:28).

Sherman, Lyman R. --- Requested revelation (108:1); one of First Seven
Presidents of Seventy, 1835-37; member of Kirtland and Far West High
Councils; Called to be apostle, but died Jan. 27, 1839, before ordained.

Sherwood, Henry G. --- Asked to put stock in Nauvoo House (124:81); on
Kirtland and Nauvoo High Councils; healed of malaria; city marshal of
Nauvoo; arrived in Salt Lake, 1848; member of Salt Lake Stake High Council;
died about 1862 at San Bernardino, California.

Smith, Alvin --- Brother of Joseph Smith seen in vision (137 :5); died,
Nov. 19, 1823 at Manchester, New York.

Smith, Don Carlos --- Brother of Joseph Smith; president of high priest
quorum (124:133); in charge of Elders Journal, edited Times and Seasons in
Nauvoo; member of Nauvoo city council; died Aug. 7, l841 at Nauvoo.

Smith, Eden --- Missionary (75:36); died Dec. 7, 1851 at Vermillion County,
Indiana.

Smith, Emma H. --- Married Joseph Smith on Jan. 18, 1827; served as scribe;
told will of Lord (Sect. 25); called to prepare hymn book, 1830; sustained
as first Relief Society president on Mar. 17, 1842; chose not to go West;
married Lewis C. Bidaman on Dec. 23, 1847; died Apr. 30, 1879.

Smith, George A. --- Joseph Smith's cousin; worked on Kirtland Temple;
ordained apostle on Apr. 26, 1839; 1st Counselor in First Presidency;
mentioned in revelation (124:129); member of Nauvoo city council; organized
westward company (136:14); settled in St. George (named for him); died Sep.
1, 1875.

Smith, Hyrum --- Joseph Smith's brother; subject ot revelation (Sect. 11);
patriarch (124:95); counselor to President 1837-41; one of Eight Witnesses;
on Kirtand Stake High Council; member of Zion's Camp; Church partriarch,
assistant president to Joseph Smith; martyred, Jun. 27, 1844 at Carthage
Jail in Illinois.

Smith, John --- Member of Kirtland high council (102:3); worked on Kirtland
Temple; missionary; president of Adam-Ondi-Ahman Stake, 1838; Iowa Stake,
1839; Nauvoo Stake, 1844; Salt Lake Stake, 1847; Church patriarch, l849;
died, May 23, 1854.

Smith, Joseph Jr. --- Received First Vision, 1820; given power to translate
Book of Mormon (1:29); received priesthood (13:1); ordained apostle;
organized and first president of Church; directed building Kirtland and
Nauvoo temples; martyred, Jun. 27, 1844, Carthage Jail.

Smith, Joseph Sr. --- Father of Joseph Smith; given revelation (Sect. 4);
one of Eight Witnesses; Church patriarch; member of Kirtland High Council,
1833; worked on Kirtland Temple; assistant counselor to First Presidency,
1837; died, Sep. 14, 1840 at Nauvoo, Illinois.

Smith, Joseph F. --- Son of Hyrum Smith; missionary; member of Salt Lake
Stake High Council; ordained apostle, 1866; counselor to John Taylor,
Wilford Woodruff, Lorenzo Snow; became sixth president of Church on Oct.
17, 1901; received vision of Savior's visit to the spirit dead (Sect. 138);
died, Nov. 19, 1918, Salt Lake City.

Smith, Samuel H. --- Brother of Joseph Smith; called to strengthen Church
(23:4); one of Eight Witnesses; first missionary for Church; member of
Kirtland High Council, 1834-38; worked on Kirtland Temple; member of Nauvoo
Legion; died, Jul. 30, 1844 at Nauvoo, Illinois.

Smith, Sylvester --- Missionary (75 34): member of Zion's Camp; member of
Kirtland High Council, 1835; attended Kirtland Temple dedication, 1836;
excommunicated in 1838.

Smith, William --- Brother of Joseph Smith; ordained apostle, 1835;
rebelled but repented, 1839; member of Twelve (124:129); in Zion's Camp;
member of Illinois House of Representatives; excommunicated on Oct. 12,
1845; died, Nov. 13, 1894 at Osterdock lowa.

Snow, Erastus --- Missionary; attended Kirtland Temple dedication; aided
Prophet in Liberty Jail; organized pioneer company (136:12); arrived in
Salt Lake Valley on Jul. 24, 1847; in territorial constitutional
convention; St. George city recorder; member of Quorum of Twelve, 1849-88;
died, May 27, 1888 at Salt Lake City.

Snider (Snyder), John --- Missionary in Canada and England; expelled from
Missouri; member of Nauvoo House committee (124:22); member of Nauvoo
Legion; arrived in Salt Lake, 1850; died, Dec. 19, 1875.

Stanton, Daniel --- Called to preach (75:33); high priest, 1831; branch
president in Jackson County; member of Adam- Ondi-Ahman Stake high council,
1838; president of Quincy, Illinois Stake, 1840; setlled in Springvillle,
Utah; died, Oct. 26, 1872 at Panaca, Nevada.

Sweet, Northrop --- Called to preach (33:1); left Church in 1831.

Taylor, John --- Member of the Twelve (118:6); missionary to England, and
France; editor of the Nauvoo Neighbor; member of committee to compile hymn
book; member of Nauvoo city council; wounded at martyrdom of Joseph Smith;
arrived in Salt Lake City on Oct. 5, 1847; member of Utah Legislature;
became third president of Church on Oct. 10, 1880; died on July 25, 1887 at
Kaysville, Utah.

Thompson, Robert B. --- Promised blessings (124:12); Church recorder,
1840-41; scribe to Joseph Smith; edited Times and Seasons; died Aug 27,
1841 at Nauvoo.

Wakefield, Joseph --- To strengthen Church (50:37): missionary; negative
spirit developed; excommunicated in 1834.

Welton, Micah B. --- Missionary (75:36); endowed in Nauvoo Temple, 1846.

Whitlock, Harvey --- Missionary call (52:25); lived in Missouri;
disfellowshipped in 1834, excommunicated in 1838: rebaptized in Salt Lake
City, 1858; moved to California where he joined RLDS.

Whitmer, David --- Subject of revelation (Sect. 16); one of Three
Witnesses; called to search out Twelve Apostles; excommunicated on Feb. 13,
1838; died, Jan. 25, 1888 at Richmond, Missouri.

Whitmer, John --- Revelations to (Sects. 15, 26); one of Eight Witnesses;
assisted with Book of Mormon translation; Church historian; assistant
president of Church; excommunicated Mar. 10, 1838; died, July 11, 1878 at
Far West, Missouri.

Whitmer, Peter, Jr. --- Revelation to (Sect. 16); one of Eight Witnesses;
missionary; suffered Missouri persecution; died, Sep. 22, 1836 at Liberty,
Missouri.

Whitmer, Peter, Sr --- Opened home to Joseph Smith (Sect. 14:
introduction); Church organized in home on Apr. 6, 1830, in Fayette, New
York; one of first members; died, Aug. 12, 1854 at Richmond, Missouri.

Whitney, Newel K. --- To retain store (63:42); bishop in KirtLand (72:8);
worked on Kirtland Temple; bishop in Adam Ondi-Ahmam and Salt Lake 18th
Ward; presiding bishop of Church, Apr. 6, 1847; died, Sep. 23, 1850 at Salt
Lake City.

Wight, Lyman --- Called to Missouri (52:7); in Zion's Camp, 1834; attended
Kirtland Temple dedication; counselor in Adam-Ondi-Ahman Stake; on Nauvoo
temple committee; member of Twelve, 1841; fell away, 1844; led group to
Texas, 1845; excommunicated, 1848; died, Mar. 31, 1858 at Mountain Valley,
Texas.

Williams, Frederick G. --- Not to sell farm (64:21); counselor to Joseph
Smith, 1832; member of Zion's Camp; attended School of Prophets; worked on
Kirtland Temple, 1834; fell from unity with Prophet; rejected from First
Presidency, 1837, excommunicated, Mar. 17, 1839; rebaptized, Apr. 1840;
died, Oct. 25, 1842 at Quincy, Illinois.

Williams, Samuel --- Member, elders quorum presidency (124:137); came to
Salt Lake Valley before 1850.

Wilson, Calves --- Called to preach in Cincinnati (75:15).

Wllson, Lewis Dunbar --- On Nauvoo high council (124:132); arrived in Salt
Lake, 1853; lived in Ogden where he died on Mar. 11, 1856.

Woodruff, Wilford --- Member of Zion's Camp, 1834; ordained elder, 1835,
seventy, 1836; missionary; called to Quorum of Twelve (118:6); presided
over European missiLon, 1844; arrived at Salt Lake on July 24, 1847;
mission to England, 1848; assistant Church historian, 1856; became fourth
president of Church on Apr. 7, 1890; issued "Manifesto," Sep. 24, 1890;
died Sep. 2, 1898 at San Francisco, California.

Young, Brigham --- Worked on Kirtland Temple; ordained apostle in 1835;
missionary; president of Twelve (124:127); led pioneers West, arrived in
Salt Lake on July 24, 1847; became second president of Church on Dec. 27,
1847; died on Aug. 29, 1877 at Salt Lake City.

Young, Joseph --- One of the Seven Presidents of Seventies (124:138);
missionary; at Haun's Mill massacre; arrived in Salt Lake in 1850; died on
July 16, 1881 at Salt Lake City.



Document prepared for HTML by Andrew F. Hobbs, August 1996. Abbreviations
and shortened forms expanded.




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From: "Perry L. Porter" <[e-mail]>
Subject: ---> Additional information for lesson 3
Date: 19 Jan 1997 14:28:47 -0700


I remember some unusual stories about the visit of Moroni, but I don't have
the references, anyone that has some please forward them to the list, don't
worry that it will bounce to all but me.

Also any info you have for lesson 4.

As a small child I wondered how Joseph Smith "displayed the weakness of
youth", and if I had also done such.
I include a little information as to what this may refer to.


Joseph Smith arrested for "money digging" and convicted of being a
disorderly person? He admitted to being a money digger, though he said it
was never very profitable for him (History of the Church, V. 3, p. 29). He
and his father's money digging continued until at least 1826. On March
20th, 1826, Joseph was arrested, brought before a judge, and charged with
being a "glass-looker" and a disorderly person. The laws at that time had
what was known as the "Vagrant Act." It defined a disorderly person as one
who pretended to have skill in the areas of palmistry, telling fortunes or
discovering where lost goods might be found. According to court records
Justice Neely determined that Joseph was guilty, though no penalty was
administered, quite possibly because this was a first offense (Inventing
Mormonism, Marquardt and Walters, SLC: Signature Books, 1994, pp.74-75).

How did Joseph Smith's use of a seer stone before after being called as a
prophet or having no priesthood or Godly powers bestowed on him yet, help
us be more in tune with the proper way to communicate with God. Could this
be one activity that falls into the category where Joseph admits that he
"fell into may foolish errors, and displayed the weakness of youth"? What
exactly continues the proper and improper use of the a seer stone? Are then
times in our church history when the proper use of a seer stone could have
been used for good.

D. Michael Quinn writes: "During this period from 1827 to 1830, Joseph
Smith abandoned the company of his former money-digging associates, but
continued to use for religious purposes the brown seer stone he had
previously employed in the treasure quest. His most intensive and
productive use of the seer stone was in the translation of the Book of
Mormon. But he also dictated several revelations to his associates through
the stone" (Early Mormonism and the Magic World View, D. Michael Quinn,
Signature Books, SLC, 1987, p. 143). Richard S. Van Wagoner writes: "This
stone, still retained by the First Presidency of the LDS Church, was the
vehicle through which the golden plates were discovered and the medium
through which their interpretation came" (Sidney Rigdon: A Portrait of
Religious Excess, Signature Books, SLC, 1994, p.57).

There seems to be a little parallel between Joseph's experience with the
search of treasure and the some experiences of Book of Mormon Characters.

Helaman 13:31  And behold, the time cometh that he curseth your riches,
that they become slippery, that ye cannot hold them; and in the days of
your poverty ye cannot retain them.

Helaman 13:33  O that I had repented, and had not killed the prophets, and
stoned them, and cast them out. Yea, in that day ye shall say: O that we
had remembered the Lord our God in the day that he gave us our riches, and
then they would not have become slippery that we should lose them; for
behold, our riches are gone from us.

Helaman 13:36  O that we had repented in the day that the word of the Lord
came unto us; for behold the land is cursed, and all things are become
slippery, and we cannot hold them.

Mormon 1:18 And these Gadianton robbers, who were among the Lamanites, did
infest the land, insomuch that the inhabitants thereof began to hide up
their treasures in the earth; and they became slippery, because the Lord
had cursed the land, that they could not hold them, nor retain them again.

Helaman 12:18 And behold, if a man hide up a treasure in the earth, and the
Lord shall say--Let it be accursed, because of the iniquity of him who hath
hid it up--behold, it shall be accursed.

Helaman 13:19  For I will, saith the Lord, that they shall hide up their
treasures unto me; and cursed be they who hide not up their treasures unto
me; for none hideth up their treasures unto me save it be the righteous;
and he that hideth not up his treasures unto me, cursed is he, and also the
treasure, and none shall redeem it because of the curse of the land.