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From: "Perry L. Porter" <[e-mail]>
Subject: ---> Lesson 13
Date: 13 Apr 1997 20:20:35 -0700

Doctrine and Covenants 42
Lesson13

Scriptural Highlights

1. Teaching the gospel
2. The law of consecration
3. The Ten Commandments

Ask a class member to read D&C 42:59 aloud. Explain that in D&C 42 the Lord
tells the Saints how he wants them to deal with each other.

Discussion and Application Questions

* Why is it important that we teach from the scriptures when we teach the
gospel? (D&C 42:12.) What are the drawbacks of teaching the gospel from
books other than the scriptures? How can we develop greater love for the
scriptures? (Alma 32:28.) How can we help children and others develop a
love for the scriptures?

* When we teach the gospel, what is our role and what is the Spirit's role?
(See D&C 11 :21; 42:14; 2 Nephi 33:1; and p. iii of this manual.) What does
this suggest about how we should prepare to teach? As you have taught or
studied the gospel, how has the Spirit helped you understand the Lord's
words and gain a testimony of them?

* What insights does D&C 42:18-28 provide into some of the Ten
Commandments? (Compare Matthew 5:21-28.) How do these verses show that
Jesus is both just and merciful?

* Why is marital love and fidelity important? (D&C 42:22-25.) How can a
husband and wife strengthen their love for each other? (See Ephesians 5:25
and the quotations from President Kimball.) How can we protect ourselves
from Satan's enticements to be immoral? (D&C 121 :45.)

* For what purpose did the Lord command the early Saints to consecrate
their resources? (D&C 42:30-36.) What can we do today to prepare to live
the law of consecration? (See the quotation from Elder Lee.) What can we
consecrate to the Lord's storehouse to help care for the poor and needy?
(See the quotation from President Monson.)

* What does the Lord counsel us about the clothing we wear? (D&C 42:40-41;
Alma 4:6-14; Mormon 8:34-41.) How can we help children want to wear
appropriate clothing?

* What do we learn from D&C 42:43-52 about healings? How can we strengthen
our faith in the Lord's healing power? What experiences have you had with
healing through faith in Christ?

* What does the Savior promise us in D&C 42:61 and 68 What must we do to
receive those blessings? How do revelations come to us? (See the quotation
from Elder Oaks.) What experiences with revelation have you had that are
appropriate to share in class?

* In D&C 42:88, what does the Lord teach about settling our problems and
disputes with others? (See also Matthew 5:23-25.) Why is it important to
reconcile offenses? Why are some of us slow to seek reconciliation?

Quotations

President Spencer W. Kimball: "[Husbands,] you need to ask yourselves, 'Can
l love my wife even as Christ also has loved the Church?' Can you think of
how he loved the Church? Its every breath was important to him. Its every
growth, its every individual, was precious to him. He gave to those people
all his energy, all his power, all his interest. He gave his life - and
what more could one give?" (Men of Example [address delivered to religious
educators, 12 Sept. 1975], pp. 4-5).

President Spencer W. Kimball: "Marriage presupposes total allegiance and
total fidelity. Each spouse takes the partner with the understanding that
he or she gives self totally to the spouse: all the heart, strength,
loyalty, honor, and affection with all dignity. Any divergence is sin - any
sharing the heart is transgression. As we should have 'an eye single to the
glory of God' so should we have an eye, an ear, a heart single to the
marriage and the spouse and family" (in Conference Report, Oct. 1962, p. 57).

Elder Harold B. Lee: "You and I will not be prepared for the living of the
Celestial law in preparation for the Second Coming if we are not able to
live the law of tithing, and pay our Fast offerings' and subscribe
wholeheartedly to the workings of the Welfare Plan at the present time" (in
Conference Report, Oct. 1941, p.114).

President Thomas S. Monson: "The Lord's storehouse includes the time,
talents' skills, compassion, consecrated material, and financial means of
faithful Church members. These resources are available to the bishop in
assisting those in need" (Ensign, Sept. 1986, p. 5).

Elder Dallin H. Oaks: "Revelation . . . can occur in many different ways.
Some prophets, like Moses and Joseph Smith, have talked with God face to
face. Some persons have had personal communication with angels. Other
revelations have come . . . 'through the dreams of sleep or in waking
visions of the mind.' . . .

"In its more familiar forms, revelation or inspiration comes by means of
words or thoughts communicated to the mind (see D&C 8:2-3; Enos 1 :10), by
sudden enlightenment (see D&C 6:14-15), by positive or negative feelings
about proposed courses of action, or even by inspiring performances, as in
the performing arts" (New Era, Sept. 1982, p. 38).

Next Week's Reading Assignment
Doctrine and Covenants 43-45

Class Member Study Guide  Lesson 13

Several hundred Saints moved from New York to Kirtland, Ohio, as commanded
by the Lord in D&C 37. The trip tested the faith of new members, for the
Saints were traveling in the winter, but the Lord blessed them in their
journey. Lucy Mack Smith, the Prophet's mother, led a large group of Saints
to Ohio herself. In February 1831 the headquarters of the Church was
established in Kirtland.

The Lord had promised the Saints that his "law" would be given in Ohio and
that there they would be "endowed

with power from on high" (D&C 38:32). On 9 February, Joseph Smith received
D&C 42, a revelation that embraces "the law of the Church" (History of the
Church, 1 :148).

The law of the Church is made up of many command- ments. Some of the most
important ones are given in D&C 42. As you study this section, you may wish
to write down the ways in which you are obeying the law of the Church.

hurch. What. are some areas in which you would like to improve?

A consecration deed of October 1832, showing that Bishop Edward Partridge
leased a parcel of land to Joseph Knight, Jr. Courtesy LDS Historical
Department Archives.

Page 26



    In one of the revelations instructing the Saints to move
to Ohio (see D&C 38:32), Joseph learned that the Lord
would reveal to him a new divine law in that state.  Upon his
arrival, Joseph learned that serious problems were
plaguing members of the Family.  The pooling of property
had led some to believe that everything should be shared,
including clothes, and what belonged to one belonged to
all.  On 9?February 1831, twelve elders approached Joseph
Smith and inquired if the time was ripe for the unfolding of the
"law" that had been mentioned in the New York revelation.
In their presence, the Prophet sought divine information and
recorded most of what is today section 42 of the Doctrine
and Covenants.5 Included in this revelation was a partial
description of the law of consecration and stewardship.
    According to his law, members were to consecrate
their properties to the Lord for the support of the poor "with a
covenant and a deed which cannot be broken" (see D&C
42:30).  This "substance" or property was to be "laid before
the bishop." Following an expansion in the government of
the Church in the early 1830s, which included the calling of
bishop's councilors and the introduction of the office of high
priest, Joseph Smith edited the revelation to read that the
properties were to be laid before the bishop "and his two
councilors, two of the elders, or high priests, such as he shall
appoint or has appointed and set apart for that
purpose."6The bishop was then to convey to this member,
who was called a steward, property sufficient for his and his
family's needs.  A steward was to be accountable to the
Lord for "his own property, or that which he . . . received by
consecration" (see D&C 42:31-32).  After this first
consecration, surpluses were to be conveyed to the bishop,
kept in the Lord's storehouse, and used "to administer to the
poor and the needy," as determined by the bishop (see
D&C 42:33-34).
    ...
    ...  Between the end of October and December 1830
approximately nine families living in Kirtland joined the
Church.  These individuals owned 132 acres of land in that
township.  Most of these converts were living on the Isaac
Morley farm.  If all of the land owned by the Kirtland Saints
would have been divided among these nine families, each
family would have received less than fifteen acres.
Although Newel K. Whitney owned a profitable mercantile
store and didn't need as much land as most, a majority of
the Kirtland converts were farmers; fifteen acres was not
sufficient to support an average family.
    ...
    One problem encountered in organizing communal
societies was a tendency for poor people to be attracted to
such movements and for the wealthy to shun such
enterprises.  For example, one possible problem
encountered by the Family was that some took advantage
of Isaac Morley, who had undoubtedly contributed more
than others.  That which belonged to one was considered
the property of all, arousing jealousy and bitter feelings.  ...
However, as explained, one of the probable reasons that
the law of consecration and stewardship was not
immediately put into use in Kirtland was because members
did not own sufficient land in that town for a satisfactory
redistribu?tion to have occurred.
    ...
    ...  While visiting the Saints in Thompson, the Prophet
learned that the bishop of the Church was to receive the
property of the people and was to divide the "inheritances"
among the stewards according to their "circumstances,"
"wants," and "needs".  ...  There was confusion among early
members concerning whether the consecrated property that
was deeded to the bishop should be leased or deeded to
the stewards.  Eventually, Joseph resolved this problem
and in harmony with divine guidance edited section 51 ... by
adding the following instructions to this revelation: a
transgressor who left the Church was to retain that which had
been deeded to him but had no claim on the surplus that he
contributed to the Church...."
    When Leman Copley was encouraged to live the law
of consecration and stewardship, which would have meant
sharing his property with others and losing title to part of his
farm, he apostatized.  The New York Saints were in a difficult
situation.  After initiating a building program in Thompson,
they were ordered by the legal owner of the property to
leave.  They had sacrificed economically while complying
with the commandment to move to Ohio.  ...  After seeking
advice from the Prophet, they were instructed to move to
western Missouri.  ...
    ...  Most of the converts who had been living in Kirtland
in the fall of 1830 also migrated to Jackson County, Missouri.
 All of the individuals who are known to have been members
of the Family ....
    ...
    During this second residence of the Prophet (between
mid-1832 and January 1938), like his first brief stay in that
community, there is no evidence that Joseph Smith
attempted to implement the law of consecration and
stewardship in that community.  Many factors hindered such
action.  At no time during this decade did the members own
sufficient land in Kirtland for all stewards to have been given
an adequate inheritance.  ...
    Developments in Missouri also probably interfered
with the application of the law of consecration and
stewardship in Ohio.  Lack of a correct understanding of this
law, lack of money and land, selfishness, covetous desires,
persecution, and expulsion from Jackson County all
contributed to the failure of the Saints in Missouri to live this
higher law.  In 1838 members throughout the Church were
given a lesser law, the law of tithing....
    Meanwhile, members in Kirtland were striving to live
another commandment, the law of consecration rather than
the law of consecration and stewardship (as described in
sections 42 and 51).  Except in a few rare instances,
members were not asked to deed title of their property to the
Church and receive in exchange an inheritance.  There was
no attempt in Kirtland to obtain a degree of equality through
the redistribution of property according to family
circumstances, wants, and needs.  Instead, members were
commanded to consecrate or dedicate their lives for the
building of the kingdom of God on earth.  ...   Moreover,
these and other Latter-day Saints were commanded to
sacrifice and pay a tithing (see D&C 64:23).  Tithing at that
time was not interpreted as we understand this law today,
but referred to "all freewill offerings, or contributions, to the
Church" (see section heading to D&C 119).
    One of the closest applications of the law of
consecration and stewardship in Ohio is found in the
operations of two businesses, the Literary Firm and the
United Firm (also known as the United Order).  These were
two Church-sponsored businesses which had branches in
Ohio and Missouri.  The primary purpose of the Literary Firm
was to publish Church literature, such as the Book of
Commandments, 7he Evening and Morning Star, the
Doctrine and Covenants, 7he Messenger and Advocate,
and a hymnal.  Organized in November 183 1, this
partnership continued to print material for the Church until
1838 (see D&C 70:1-5; 72:20-21)."
    The United Firm was similar to the Literary Firm in a
number of ways.  ... the United Firm pooled the talents and
resources of three groups within the Church: men who
possessed special skills needed to operate the business,
Church leaders (including a representative from the First
Presidency), and members who made significant economic
contributions (such as Martin Harris).  These partners used
their talents and material means to build the kingdom of God
on earth, including generating profits for the Church (see
D&C 82:11-12; 92: 1; 104:19).
    Although some historians in the past have suggested
that the United Firm or United Order functioned as a board of
directors who managed the law of consecration and
stewardship, this body did not administer this law in Ohio nor
Missouri.  ...  Partners in the United Firm did not enter this
business by deeding title of their property to the bishop and
receiving in exchange an inheritance.  Instead of directing
the law of consecration and stewardship, the Partners, in
harmony with the principle of stewardship, obtained and
managed various Church businesses.  ...  it was dissolved in
Kirtland in 1834.  Then the redistribution occurred under the
direction of the Prophet (see D&C 104) rather than through
the bishop and his councilors.

Milton V. Backman, Jr., "Clothed With Bonds of Charity: The
Law of Consecration and Stewardship in Ohio, 1830-1838",
Hearken, O Ye People: Discourses on the Doctrine and
Covenants, Sperry Symposium 1984 (Sandy, Utah: Randall
Book Co., 1984)


...  The Book of John Whitmer records that verses 1-73 were received
9?February?1831.  According to the "Kirtland Revelations Book," verses
74-77 were received 23 February 1831.  Verses 78-93 were received 23
February, as per the Evening and Morning Star.

Sections 38 and 41 both promised that the Lord would shortly give "his law"
unto the Chruch.  In accordance with the instructions of D&C 41:2-3, the
elders "united in mighty prayer," and by their faith section 42 was
received.  On 9 February 1831, when part of section 42 was received, twelve
elders joined in prayer; and on 23 February 1831, when the final portions
of section 42 were received, seven elders met together to inquire of the
Lord. Comparison of extant manuscript copies of section 42 reveals
variations in the text, suggesting that portions, if not all, of what is
now section 42 were responses to specific questions.

1. Verses 70-73 appear to be a response to the question,"How [are the
Elders] to dispose of their families while they are proclaiming repentance
or are otherwise engaged in the service of the church.
2. Part of section 42, as found in the Book of Commandments, appears to be
a response to the question: "What preparation shall we make for our
Brethren from the East & where & how?  ...
3. Questions: "Shall the Church come together into one place or remain as
they are in separate bodies?"  ...
4. Question: "How far is it the will of the Lord that we should have
dealings with the world & how we should conduct our dealings with them?"
5. Question: "[What is the] law regulating the church in her present
situation till the time of the her gathering[?]"  ...
6. The preface to verses 74-77 was "How to act in Cases of Adultery," and
7.  Verses 78-93 were entitled "Points of the Law." Known Simply as "The
Law," or "The Law of the Church," section 42 contains instructions relative
to the law of consecration and stewardship, the Decalogue, and the loaw of
discipline with regard to members who violate Church rules.

 Lyndon W. Cook, The Revelations of the Prophet Joseph Smith: A Historical
and Biographical Commentary of the Doctrine and Covenants, (Salt Lake City:
Deseret Book, 1985) p.?59-60.

...  Probably no period of training and schooling of the Prophet Joseph
Smith was more intense than that which occurred in Ohio.  It was here that
the Lord schooled the Prophet in the basic doctrines of the Restoration.
Here he received more revelation than at any other time in his life
Revelations on the priesthood came in Ohio, and here the organization of
the Melchizedek and Aaronic Priesthood quorums had their beginning.  Here
the first temple was constructed, and here Joseph Smith received those keys
that fulfill the threefold mission of the Church: missionary work, family
history and temple work, and the perfecting of the Saints.  Because of the
keys restored in the Kirtland Temple, we now perform ordinances for the
living and the dead in many temples throughout the world.  Kirtland saw the
beginning of the temple ordinances: a partial endowment [I don't know what
he is referring to here.  S Ott].  Some of the greatest spiritual
outpourings of the Spirit occurred while the Prophet resided in Ohio.  In
New York the Prophet had received the First Vision and many visits from
Moroni, but in Ohio he was privileged to see the Father and the Son on at
least four occasions [this article gives one of the appearances, but where
and when did the others occur?  S Ott] and to enjoy many visits from the
Savior.  The welfare program also had its beginning in Kirtland.

Keith W. Perkins, "The Prophet Joseph Smith in 'the Ohio': The
Schoolmaster, The Prophet Joseph: Essays on the Life and Mission of Joseph
Smith, Edited by Larry C. Porter and Susan Easton Black (Salt lake City:
Deseret Book Company)



Unfortunately, these published works have given too little attention to
sources.  Public discourses, unofficial comments, and .isolated references
made years after, the fact have been given more weight than official
documents and contemporary newspaper articles, letters, and diaries.
Moreover, these studies have overlooked the fact that the meaning of
certain fundamental terminologies used in the Prophet's lifetime?like "the
law of consecration, " "the united order, " and "the order of Enoch"?came
to mean something quite different in Utah.  ...  the early Mormon law and
practice of consecration was not worked out in a single day, but it
developed and changed over several years.  ...  (1) consecration?that is,
the act of setting apart or devoting one's self and his possessions for
sacred purposes?became a fundamental law of the Church in 1831 and was
never rescinded, and that (2), specific programs of consecration were
established and necessarily modified by Church authorities in Ohio,
Missouri, and Illinois. None of these specific economic programs, conceived
of by the Prophet and his closest associates and implemented or partially
implemented by the early Saints, should be viewed as the "real" law of
consecration and all other substitutes.  ...   Thus, it need not be
imagined that the Latter-day Saints cannot truly live the law of
consecration nor truly please God in their economic lives unless or until
they reinstitute some particular aspect or phase of early Mormon consecration.

Section 42 described the underlying principles which comprised the new law
of consecration.  These principles differed little from those of other
religious communities of the day, all based in the requirement of
consecrating all of one's possessions to a common fund for the purpose of
eliminating poverty and assisting in the payment of common debts through
personal sacrifice.  However, the implementation of these principles in the
Mormon practice of consecration differed considerably from other idealistic
communities.

... a hybrid combining individualism and collectivism; it contained
elements of communitarianism as well as capitalism.  The program was
distinctly communitarian in that it required total consecration of all
possessions as well as yearly donation to the church of all surplus
profits.  It not allow for private ownership of property, and it contained
strong elements of group control and supervisory management bv the bishop.
...  Stewards were given specific .property for which they alone were
responsible.  There was freedom of enterprise in production and in the
management of properties held as stewardships as well as basic freedom of
economic activity.

... prospective stewards, would legally transfer title to all of their
possessions to the bishop.  ...   The bishop's job was to make sure that
the prospective steward's disclosure was satisfactory and then determine
what he should be given as an "inheritance." ... in the case of differences
of opinion, the bishop had the authority to make a final decision regarding
the size and nature of the steward's inheritance. An important feature of
the Mormon law of consecration which clearly distinguished it from other
communitarian systems was the concept of individual stewardship.  "[Elvery
man" was to be a "steward over his own property.  ... there was to be a
"yearly"  accounting between the bishop and the steward. ...

The yearly consecration of surpus profits naturally threatened the profit
motive, but the fact that the stewards could negotiate with the bishop over
what was necessary for his "support" and "comfort" was to provide
sufficient incentive.  Undoubtedly the Prophet believed that large
surpluses of the Saints' own products, placed in the general storehouse of
the Mormon community, beyond what they could consume, would not only
eradicate any existing poverty, but raise the living standard across the
board and thus provide the incentives for surplus production.

...  Mormon bishops were rare during the first decade of the Church's
existence.  There were hardly more than two until the Mormons settled in
Nauvoo.  During the 1830s, the high priests assisted when necessary by the
elders, directed the administrative and spiritual affairs of the Church.
... bishops did not have charge of specific congregations, nor did they
spend large amounts of time interviewing and counselling members in their
private lives.

... because the bishop was to devote his whole time to the temporal matters
of the Church, a verse was inserted in section 42 of the Doctrine and
Covenants in 1835 which explained that the bishop "shall receive his
support, or a just remuneration for all his services, and his counsellors
were to" "have their families supportedout of the property which is
consecrated to the bishop ... as may be thought best.'

The bishop was given the management and supervision of the finances of the
Church as well as the law of consecration and stewardship.  The bishop
received the properties of the Saints, allocated stewardships, administered
to the poor, and managed Church funds.

...  In many cases, unfortunately, the Saints' zeal to settle in Zion
exceeded their desires to obey the revelations and prepare; too often they
found themselves in embarrassing, meager circumstances.  Repetition of
these kinds of problems had an immediate negative effect on the general
condition of Mormon settlements in Missouri and placed an enormous burden
Bishop Partridge to stretch the already limited funds at his command.

During the first few months after the reception of the law of the law of
consecration and stewardship, an attempt was made by some of the Saints in
Ohio to comply with its provisions.  A group Saints from Colesville, New
York, established themselves at Thompson, Ohio, near Kirtland in May 1831.

... any further attempt to establish the 1831 program of consecration among
the Mormons in Ohio was permanently discontinued.  ...  implementation of
the 11831 consecration law was impossible at Kirtland so long as "the
disciples live[d] scattered about and were not organized."

The second attempt to establish the l831consecration law was Jackson
County, Missouri.  ...   An article in the church newspaper, The Evening
and the Morning Star, explained that members who settled in Jackson County
and did not "receive their inheritance by consecration," would not even be
recognized as Saints nor have their names recorded on any church records.
Consecration was compulsory for any Mormon who desired to gather with the
Saints in Missouri.

The stewardship contract was to be binding during the life of the steward
unless he left the Church or  was excommunicated.  Were this to happen, he
would forfeit the land and be compelled to pay an equivalent for the
personal property.

The contract obligated the bishop to provide for the steward and his family
in the case of "infirmity or old age" so long as they were members of the
Church.  If the steward were to die, the widow could "claim [the] property"
on the same terms as her husband.  ...  Printed forms were used containing
the deed of gift contract on the left-hand side and a "stewardship
agreement" on the right.  These contracts were both properly signed and
witnessed.

... the Mormon system of land tenure during this period did not include
full rights of conveyance of property in fee simple.  The contracts granted
right of use only?a life lease subject to cancellation by the bishop in
case of withdrawal from the Church or excommunication.  And the revelations
had clearly spelled this out.  After the bishop "has received the
properties" of the steward, they "can not be taken from the church." And
again, he that "sinneth and repenteth not shall not receive again that
which he has consecrated unto me."

... tbh system prohibited the steward from selling or exchanging the
consecrated property with others in the program, even family members.
...the rigid control of the property by the bishop tended to discourage
opportunists who might join the economic system to obtain an "inheritance"
of land, and promptly withdraw.

...  The property in the storehouse (including deeds and titles as well as
commodities) was known as the "residue" or the common .property, and
although held by the bishop it was understood that it was jointly owned by
all of the stewards.  The common property was derived from (1) surplus
initial consecrations (property or money that the steward could reasonably
manage without when he entered the system) and (2) surplus profits
(property or money that the steward had produced during a year's time which
he could reasonably manage without) which were consecrated to the bishop.

...  while the bishop was given a fair amount of latitude in this regard,
and could exercise discretion in his disbursement of funds and goods, he
was, nevertheless, contractually bound to use the common property for
certain and specified purposes, namely (1) for  purchasing land for
inheritances, (2) Church building projects in Jackson County, Missouri, and
(3) to redistribute to the poor and needy "from time to time, that every
man who has need may be amply supplied and receive according to his wants."

"In actual practice, the Church storehouse often doubled as a retail
business....   ... the financial needs of thepoor and the rapid growth of
the Church exceeded the stewards' surplus consecrations, and placed demands
on these businesses which ultimately resulted in their failure.

... the failure of the 1831 of the 1831 economic law is not surprising.
Frist, the denial of private ownership of property was a drastic
modification of conventially accepted and recognized property rights.  ...
private accumulation and control of wealth was viewed by Americans as an
essential guarantee of every citizen of the United States.  Similarly, the
requirement of the stewards to transfer all of their property to the bishop
and to reconsecrate their annual surpluses threatened the incentive motive
and prompted members to withhold possessions from consecration or pursue
private investments outside of the system.

... managing the needs of a rapidly growing poor Mormon population into
Jackson County (about 1,200 in 1833 exceeded the bishop's financial
capacities.  ... the stewards consumed more than they produced, and new
techniques to enhance productivity were either too expensive too expensive
or totally unavailable on the frontier.

Lyndon W. Cook, Joseph Smith and the Law of Consecration, (Provo, Utah:
Grandin Book Company, 1985)



... it need not be imagined that the Latter-day Saints cannot truly live
the law of consecration nor truly please God in their economic lives unless
or until they reinstitute some particular aspect or phase of early Mormon
Consecration.

 ...  While not all of the "law" deals with economics or caring for the
poor, Doctrine and Covenants 42:30-42 contains the underlying principles of
the law of consecration and is generally considered the basic source
whenever discussing this law.

Most Saints have thought that the united order was widely practiced in Ohio
and Missouri.  Indeed, the phrases order, united order, and order of Enoch
frequently appear in the Doctrine and Covenants....

... these are substitue phrases for "united firm," the original words in
the revelations for an organization which was disbanded 23 April 1834  (see
D&C 104).  The wording was changed so that enemies of the Church and angry
creditors would not use the printed revelations against the Church.
Members of the nited firm were also given coded names in several editions
of the Doctrine and Covenants for the same reason. The united firm was a
business partnership between a handful of  Church leaders, no more than
twelve at any one time, to consolidate the financial resources and
organizational and professional talents of these men to generate profits to
be used for the personal living expenses as well as the economic needs of
the Church.  ..  The main reason for the tremendous indebtedness accrued by
the united firm was the destruction of the Church printing press and the
closure of Sidney Gilbert's store by mobs in Independence....

The law of tithing, while considered by some commentators in the past as in
"inferior" law to the law of consecration, seems to have been merely a new
phase of consecration.

[Lyndon Cook makes this point, even stronger in Joseph Smith and the Law of
Consecration, (Provo, Utah: Grandin Book Company, 1985). ]

Bruce A. Van Orden, "The Law of Consecration," The Capstone of our
Religion: Insights into the Doctrine and Covenants, Edited by Robert L.
Millet and Larry E. Dahl (Salt Lake City: Bookcraft, 1989)




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

From: "Perry L. Porter" <[e-mail]>
Subject: ---> Lesson 14
Date: 13 Apr 1997 20:20:44 -0700

Doctrine and Covenants 43-45

Scriptural Highlights

1. Edifying and instructing each other
2. Signs of the last days
3. Preparing for the Lord's second coming

Ask one or two class members to tell how reading D&C 43-45 helped them
during the week. You also might want to tell how these scriptures helped you.

Discussion and Application Questions

* What are the purposes of meeting together in church? (D&C 43:8-10; Alma
15:17.) How have you been blessed while meeting with Church members to
worship God and study the gospel? What can we do if we are not benefiting
from Church meetings the way we feel we should? (See the quotation from
President Kimball.)

* In D&C 43 the Lord emphasizes the importance of sanctifying ourselves.
(D&C 43:9-10, 16.) What does it mean to become sanctified? How do we become
sanctified? (Mosiah 3:19; 5:2; Helaman 3:35; Moroni 10:32-33; D&C 43:11;
Moses 6:59-60.)

* What must we do to prepare ourselves to teach by the Spirit? (D&C
43:15-16.) Why is it important that we teach by the Spirit?

Why do you think the Lord commands us to "visit the poor and the needy and
administer to their relief"? (D&C 44:6). How can we help administer
spiritual relief to the poor and afflicted?

In D&C 45 the Lord repeats many of the signs of his second coming that he
had given to his disciples anciently on the Mount of Olives. (See Matthew
24-25; Joseph Smith - Matthew.) Why has the Lord given signs of his second
coming? (D&C 45:38-40.) How can we know when these signs are fulfilled?
(D&C 45:57.)

* What are some "precepts of men" that cause people to turn their hearts
from the Lord? (D&C 45:29). How can we protect ourselves from such
deception? (D&C 46:8-9; 52:14-19.)

How can living the gospel help shield us from the desolation the Lord
described in D&C 45:31?

* The Lord taught that we should "be not troubled" during the destruction
that precedes his second coming (D&C 45:35; JS- M 1 :23). What do you think
he meant by this? How is it possible to be not troubled when we are
surrounded by challenges and difficulties? (See D&C 38:30; 45:32; and the
quotation from President Benson.)

Page 27

Lesson 14
* The Lord said, "He that watches not for me shall be cut off" (D&C 45:44).
What does it mean to watch for the Lord's coming? (See Matthew 24:42-44,
50, and the quotation from Elder Stapley.)

* What does the parable of the ten virgins teach about preparing for the
Lord's second coming? (Matthew 25:1-13.) What must we do to be ready? (D&C
33:17; 45:56-57 )

* What will the Savior tell the Jews when they ask about his wounds? (D&C
45:51-53.) How will they respond to this new understanding?

* Why is it necessary that a New Jerusalem be established? What will the
New Jerusalem be like? (D&C 45:65-71; Moses 7:13-18.)

Quotations

President Spencer W. Kimball: "[Worship] is an individual responsibility,
and regardless of what is said from the pulpit, if one wishes to worship
the Lord in spirit and in truth, he may do so by attending his meetings,
partaking of the sacrament, and contemplating the beauties of the gospel.
If the service is a failure to you, you have failed. No one can worship for
you" (Ensign, Jan. 1978, p. 5).

President Ezra Taft Benson: "Holy men and holy women stand in holy places,
and these holy places include our temples, our chapels, our homes, and the
stakes of Zion, which are, as the Lord declares, 'for a defense, and for a
refuge from the storm, and from wrath when it shall be poured out without
mixture upon the whole earth' (D&C 115:6)" (in Brigham Young University
1981 Fireside and Devotional Speeches, p. 68).

Elder Delbert L. Stapley: "Let us be sure we thoroughly understand the most
important things we can do to prepare ourselves for our Lord's second
coming.... We must set our lives and homes in order. This means a searching
of our souls, an admittance of wrongdoing, and repentance where needed. It
means keeping all of God's commandments. It means loving our neighbor. It
means living an exemplary life. It means being good husbands and wives. It
means teaching and training our children in the ways of righteousness. It
means being honest in all our doings, in business and at home. It means
spreading the gospel of Jesus Christ to all the peoples of the world....
There is an urgency in his work. Time is getting short" (Ensign, Nov. 1975,
p. 49).

Next Week's Reading Assignment
Doctrine and Covenants 46-50

Class Member Study Guide Lesson  14

In 1831, when D&C 43-45 were revealed through the Prophet Joseph Smith, the
Church was less than one year old. Most of the members in Ohio had been
baptized for three months or less. The Lord had explained in two earlier
revelations that only the prophet can receive revelation for the entire
Church (see D&C 21:4-6; 28:1-8). But some Church members still listened to
revelations from other sources. For example, some believed the teachings of
a woman named Hubble, who claimed to be a prophetess. Joseph Smith inquired
of the Lord about the matter and received D&C 43.

After the Prophet arrived in Kirtland, the Church began to grow rapidly.
Many nonmembers in the Kirtland area circulated false reports and stories
to prevent others from investigating the Church. At this difficult time,
Joseph received D&C 45, in which the Lord explained some of the events
associated with the Second Coming.

As you study D&C 43-45, consider the following:

* What are the purposes of meeting together in church? (D&C 43:8-10; Alma
15:17.) How have you been blessed while meeting with Church members to
worship God and study the gospel?

* The Lord taught that we should "be not troubled" during the destruction
that precedes his second coming (D&C 45:35; JS-M 1 :23). What do you think
he meant by this?

How is it possible to be not troubled when we are surrounded by challenges
and difficulties?

Newel K. Whitney, who provided a home for Joseph and Emma when they first
came to Kirtland. He later became the second bishop of the Church (see D&C
72:1-8). Engraving by H. B. Hall and Sons.



I sent this earlier, but it is relevant to the background of D&C 46.  Also,
 more notes have been added at the end.

On 2 August 1913 the First Presidency of the Church "Joseph F. Smith,
Anthon H. Lund, and Charles W. Penrose" issued a statement entitled, "A
Warning Voice." Beginning excerpts from this statement read as follows:

From the days of Hiram Page (Doc. & Cov., Sec. 28) at different periods
there have been manifestations from delusive spirits to members of the
Church.  Sometimes these have come to men and women who because of
transgression become easy prey to the Arch Deceiver.  At other times these
people who pride themselves on their strict observance of the rules and
ordinances and ceremonies of the Church are led astray by false spirits who
exercise an influence so imitative of that which proceeds from a divine
source that even these persons who think they are the "very elect" find it
difficult to discern the essential difference.  Apparently Satan has
transformed himself to be an "angel of light."

When visions, dreams, tongues, prophecy, impressions, or an extraordinary
gift of inspiration conveys something out of harmony with the accepted
revelations of the Church or contrary to the decisions of its constituted
authorities, Latter-day Saints may know that it is not of God, no matter
how plausible it may appear.  Also they should understand that directions
for the guidance of the Church will come by revelations through the head.

No person has the right to induce his fellow members of the Church to
engage in speculations or take stock in ventures of any kind on the
specious claim of divine revelation or vision or dream especially when it
is in opposition to the voice of recognized authority, local or general.
The Lord's Church is a "house of order." It is not governed by individual
gifts or manifestations, but by the order and power of the Holy Priesthood
as sustained by the voice and vote of the Church in its appointed conferences.

...

Looking back, we can but wonder why so many were enticed by Lucifer's
proposal, which had no foundation in truth or reality, or how others who
were not deceived then could have been .persuaded by the claims of Hyrum
Page, the prophecies of Mrs. Hubble, or the writings and ravings of Joseph
Morris and Maurice Glendenning.

One answer may be that except for the original Church of Christ, no
religious denomination has had a more sensational beginning than that of
the Latter-day Saints.  From first to last, its early years were a mosaic
of remarkably dramatic events, including being visited by God the Father
and his Son, Jesus Christ; receiving from an angel an ancient record
inscribed on golden plates; seeing the ancient Apostles and prophets Peter,
James, John, Elijah, Moses, and Elias; and receiving untold numbers of
revelations.

This heritage combines with the belief that every worthy member can receive
personal revelation to condition many Latter -day Saints to expect and, in
some cases, to seek after similarly sensational experiences in their own
lives and in the lives of others.

Pursuing closer ties with Diety is not improper or wrong.  On the contrary,
the desire of Latter-day Saints for spiritual direction has produced much
good and has reinforced the faith of countless individuals. On the other
hand, in the absence of wisdom or sound judgement, some well-intended
desires have led to experiences that were not positive productive, or
uplifting.  Such events often occur because someone is dissatisfied with or
ignorant of the quiet and practical w in which the Lord inspires and
influences the lives and affairs of his people.  They may also result from
someone's inability to cope with the economic and social ills that beset
everyday life.


["Koyle Relief Mine" or "Dream Mine".  In 1894, John H. Koyle claimed a
revelation from Moroni about riches in Spanish Fork Canyon that would
benefit all the righteous in the last days.  Over 6,000 individuals were
stockholders at one time or another.  James E. Talmage "a geologist"
verified that there was no formations that would produce riches.  Koyle
would not stop promotion and was excommunicated in 1947 and died in 1949.
Nothing of any value has ever been removed from the mine.]

["Samuel Lutz Prophesy.  In 1893, Jacob Spori submitted an article to The
Juvenile Instructor about a prophesy in by Samuel Lutz (1674-1750) that
stated that God would restore his church "in 100 years" through an angel to
a  Prophet who would be murdered.  The book has never been found or
verified.  Jacob was a very faithful member of the church his whole life.
A building at Ricks College is named after him.]

"In a word, the Samuel Lutz prophecy has no history excerpt as it fell from
the pen of Jacob Spori.  Then, without his knowledge, since he died ten
years after it appeared, it was repeated and printed countless numbers of
times, becoming a well-received crutch for the faith of untold numbers of
Latter-day Saints.

"These two episodes in Mormon history are symptomatic of the varied
appetites of many Latter-day Saints for experiences going beyond the
revealed word of the Lord.  This appetite has led more recently to the
over-popularizing of lectures and lecturers who deal with sensational
subjects and themes they claim have somehow escaped the understanding and
attention of Church leaders.  Teir work is abundantly available in
discourses, books, pamphlets, printouts, and tapes that are heralded by
every device of the media.  In supermarket fashion one learns of
devastating earthquakes that are about to reshape all nations and peoples,
of lost Book of Mormon cities found and of Old and New World parallels that
place the authenticity of the gospel beyond doubt, of heroes who never fail
and of heroines who never need blush, of plotter who ever plot and of
sensational revelations that were lost, forgotten, or suppressed.

"Are we any wiser or less willing than those who purchased 'Dream Mine'
stock and persisted in believing that 'the brethren don't understand,' or
that 'even the prophet is a man and can make mistakes.' And in our
believing, our reporting, and our expanding, are we any wiser than Jacob
Spori and those who told and retold his fable"

"Perhaps even more dramatic but no less sad is the plight of those who are
seduced by the words 'I know the Lord has directed me to you.'  Words
followed by a program detailing in unbelievable terms how the individual,
his family andabove all the kingdom might be enriched and blessed.  Or
perhaps it is packaged in another but no less sensational way, describing
how with 'these men on the board of directors' it must be genuine and is
only the Lord's way of rewarding the faithful for their tithes and
offerings, their sacrifices and commitment.

"In this we are not far removed from the days of Hyrum Page."

"In Search Of The Sensational", by James R. Christianson, Hearken O Ye
People: Discourses on the Doctrine and Covenants, Sperry Symposium 1984,
(Randall Book)


"A few days later Joseph Smith privately instructed
them further.  They were called, he affirmed, "to the office of
the Travelling High Council ... to preside over the churches
of hte Saints, among the Gentiles, where there is no
presidency established."  Their ministry was not to the
stakes of Zion but to the world?to "unlock the doors of the
Kingdom of heaven unto all nations."  Though their
assignment differed from his, the Prophet concluded, "you
each have the same authority in other nations that I have in
this."
    ...
The revelation suggested a hierarchy?all equal in
authority but not in responsibilities or assignment?with the
Presidency directing the Twelve and the Twelve directing
the Seventy.  But it left ambiguous the relationship between
the high councils and the apostles.  Sensitive about priority
and prestige, Thomas Marsh and his quorum did not
overlook this; even additional clarification by the Prophet in
the months ahead failed to erase their concerns.
    ...
Missouri, however, was not a haven without problems.
Some Kirtland leaders no firmly behind Joseph and his
program now lived in Far West.  Also, controversy
surrounded the Missouri stake presidency?David Whitmer,
W.W.Phelps and John Whitmer?whom the Missouri Saints
perceived as abusing authority even as they wavered in
support of the Prophet.  In February 1838 Thomas Marsh
and David Patten joined the Missouri High Council and a
majority of the Saints in removing them.  Though the
apostles had no jurisdiction in an organized stake,
members expected Marsh and Patten, prominent residents
who shared their concerns, to provide leadership.  They
accepted when the Saints voted that they serve as
presidents pro tempore of the stake until Joseph appointed
a new presidency.

Some were certain that the two apostles had
exceeded their authority, and even supporters may have felt
they had been overzealous in moving ahead without the
Prophet's authorization.  All must have speculated about
Joseph's reaction.  Though they could not have know,
Joseph Smith was already en route.  He arrived in Far West
14 March and the following day convened a special council
to consider the February Proceedings.  He there expressed
firm support for the earlier actions of Marsh and Patten.
Furthermore, at a special conference 6 April the Prophet
formally installed Thomas Marsh, David Patten and
Brigham Young, the three senior apostles, as a temporary
stake presidency?the first time he had assigned apostles
to preside in a stake of Zion.

Ronald K. Esplin, "Thomas B. Marsh As President of
the First Quorum of the Twelve 1835-1838," Hearken, O Ye
People: Discourses on the Doctrine and Covenants, Sperry
Symposium 1984, (Randall Book, 1984) ,p. 170,?181-182.


Sometime in August or September 1838, an incident
occurred which would serve as a major factor in Marsh's
apostasy from the Church. His wife, Elizabeth, was accused
of unfairly taking cream from the daily milking which she
shared with another sister, Lucinda Harris. Although the
matter was heard by several priesthood courts, all of them
found Sister Marsh guilty of promise-breaking. In a final
move, Bishop Edward Partridge pleaded with her "to make
things right and offered her time to do so," but Sister Marsh
adamantly claimed she was innocent. When Joseph Smith
bluntly told the sister that she had lied to the court and would
be disfellowshipped, an indignant Thomas refused to hear
of it. George A. Smith, apostle and Church historian,
remembering the occasion, detailed the essential facts:

An appeal was taken from the Teacher to the Bishop, and a
regular Church trial was had. President Marsh did not
consider that the Bishop had done him and his lady justice,
for they [the courts] decided the striplings were wrongfully
saved, and that the woman had violated her covenant.
Marsh immediately took an appeal to the High Council, who
investigated the question with much patience, and I assure
you they were a grave body. Marsh being extremely
anxious to maintain the character of his wife, as he was the
President of the Twelve Apostles, and a great man in Israel,
made a desperate defence, but the High Council finally
confirmed the Bishop's decision.

Marsh, not being satisfied, took an appeal to the First
Presidency of the Church, and Joseph and his Counsellors
had to sit upon the case, and they approved the decision of
the High Council. This little affair, you will observe, kicked up
a considerable breeze, and Thomas B. Marsh then
declared that he would sustain the character of his wife,
even if he had to go to hell for it.

As might well be imagined, the "striplings affair" so
humiliated Thomas Marsh that he could hardly face his
associates. His great desire to win the admiration of the
Saints, and especially the Prophet, now quickly began to
sour. Thomas later confessed to the Saints in the Salt Lake
Bowery that his zeal had begun to transform into a malignant
jealousy....

    ...
:
                        Florence, Douglas Co,
Nebraska Ter[ritor]y
                    May 5th [18]/57
    Heber C Kimball
    Dear Sir,
You see by the caption to this, where I am. I left Missouri
Having lost my wife some three years since I began to
awake to a sense of my situation; you will, perhaps, say why
you slept a long time or was a long time in waking and
would say truely for so it is for I have, at least, been grooping
in darkness fo[r] so [sic] these 18 years.
I left Grundy Co, Missouri in the beginning of January A.D.
/57, set my face Zionward and traveled, mostly on foot
having a determination that I would go to Salt Lake, God
being my helper, & there throw myself at the feet of the
apostles and implore their forgiveness and ask for
admittence into the House of the Lord; into the Church of
Latter-day Saints & that I would say to them I know that I
have sin[n]ed against Heaven and in thy sight and have
rendered myself unworthy of your confidence; or of a place
in the family of Heaven nevertheless make me thy servant
lest I perish for I know that in my Father's house there is
bread enough and to spare while here I perish with hunger.
I came on with very good courage until after I had been here
for some time; the longer I remain here & the more I examine
into your progress since I left you the stronger I become in
my confidence & the stronger I become in faith & the lighter
things appear to me, the more clearly do I discover that I
deserve no place among you in the church even as the
lowest member; but I cannot live long so without a
reconciliation with the 12 [apostles] and the Church whom I
have injured O Bretheren once Bretheren!! How can I leave
this world without your forgiveness Can I have it Can I have
it? Something seems to say within yes O then hasten and
signify it by writing the word yes to me & then O Joy I shall be
content. I have met with G[eorge] W. Harris and
reconsiliation has taken place with us,31 and when that was
accomplished I was so overjoyed that I was constrained to
say in my heart truely this is an evidence that the Lord loves
me after all my rebellion & my sins. I know what I have done
a mision was laid upon me & I have never filled it and now I
fear it is too late but it is by another, I see, the Lord could get
along very well without me and He has lost nothing by my
falling out of the ranks; But O what have I lost?! Riches
Greater Riches than all this world or many planets like this
could afford but O bretheren; can you speak one word of
comfort to me Can I be saved at all in the Kingdom of God
Can I find peace among you O if I can but enjoy your smiles
and the smil[e]s of the Church & of Jesus I shall be content
to depart or remain in so great peace the Lord has been
mindful of me and altho I was very stubborn He has followed
me up He has visited me with Scourging & with visions &
dreams, Bretheren O that I were worthy to call you bretheren!
but [what] shall I call you? You run very near to me I love you
better than I do any set of mortals on this earth. You have
been diligent in accomplishing the work given you while I,
miserable me! have played time away among harlot
churches only seeking for nourishment to my soul where
there was no bread of life & I Love you & hate myself. I wait
here, at Florence anxiously for a letter addressed to your
Old & now truely unworthy & truely sincere friend
        /s/ Thomas B. Marsh


Upon receiving official approval, Thomas B. Marsh was
rebaptized at Papyeco Creek (Nebraska), while en route to
Salt Lake Valley, by Andrew Cunningham on 16 July 1857.
Thomas was among one of the final Mormon groups to
pass Fort Laramie before the arrival of Johnston's Army.

On 6 September 1857, two days after Marsh's arrival in the
Valley, a large congregation which had assembled for
Sabbath worship voted unanimously to receive Brother
Marsh into full fellowship. A stroke had paralyzed part of his
body so that one of his arms drooped unnaturally. Those
who saw him described him as a "poor decrepid, broken
down, old man." While President Brigham Young had
compassion for this one-time senior Quorum member, he
nevertheless seized upon the moment to point out to the
Saints how righteous living had bestowed upon him a
healthy frame in marked contrast to Marsh's wretched
appearance. The illustration was not subtle, but Thomas
Marsh seemed to take his medicine well.34 "He told me
yesterday, that the Christians might hang up their fiddle in
regard to their being no Catholic . . . Purgatory," recounted
Brigham, "but brother Marsh says that there is such a place,
and that he has been in it during the past eighteen years. . . .
In conversing with brother Marsh," Brigham continued, "I find
that he is about the same Thomas that he always was--full of
anecdotes and chit-chat. He could hardly converse for ten
minutes without telling an anecdote. His voice and style of
conversation are familiar to me."

The day after he was voted back into the Church Brother
Marsh formally dedicated himself to the Lord:
I, Thomas B. Marsh, do hereby, this day, Sept. 7th AD 1857,
consecrate and dedicate myself soul, body and spirit with
all I possess on earth, to the Lord praying to the God of
Abraham Isaac and Jacob to set me apart or sanctify me to
be exclusively his to do whatsoever he should require of me
and to give me Grace to sanctify the Lord of hosts in my
heart that I might Love him with all my heart soul mind,
strength and understanding Amen.

One month after his arrival in Salt Lake Valley, Thomas was
married to Hannah Adams (4 October 1857), and the couple
soon settled in Spainish Fork, where they acquired a small
adobe house. Here Brother Marsh attempted, without
success, to establish a school. Though having received
some financial help from Bishop John L. Butler, the Marshes
were scarcely able to sustain life. By late fall of 1859,
meager circumstances prompted Thomas to request further
assistance. His petition reflected his penitent spirit:
[I write] not in a spirit of complaining of any person neither of
murmuring against the providence of my Heavenly Father;
no! It is good enough for me for I have sin[n]ed and made
many crooked paths and I would rather kiss the chastning
hand and thank Him that it is as well with me as it is for He in
his providence has brought me to the Valies of these
mountains! fed and clothed me and kept me alive untill now,
given me a name and place among his people and
restored me, vile as I have been, [to] His Everlasting
Priesthood, notwithstanding I so foolishly and so
ignominiously once threw it away and cast it behind my
back.

His request did not go unheeded.

On 11 March 1859, Thomas B. Marsh was re-ordained an
elder, and by November 1861 he had been ordained a high
priest. In the Endowment House on 1 November 1862, he
received his endowment and was sealed to his wife,
Hannah.40 It was about this same time that the couple opted
to settle near Ogden. Thomas was placed in the care of
David M. Stuart, Ogden First Ward. Though almost wholly
supported by the Church until his death in January 1866 at
Ogden, Thomas Baldwin Marsh "died in good faith," having
once again accepted the principles he had espoused
nearly thirty-six years earlier in Fayette, New York. He had
learned by sad experience the hazards of aspiring to the
honors of men, the dangers of exercising unrighteous
dominion, and the consequences of uncontrolled criticism of
those in authority.


"I Have Sinned Against Heaven, and Am Unworthy of Your
Confidence, But I Cannot Live without a Reconciliation:
Thomas B. Marsh Returns to the Church", by Lyndon W.
Cook, BYU Studies, Summer 1980.

See also: Calvin N. Smith, "Early apostle: tragic fall, a long road back,"
LDS Church News, May 15, 1983.


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

From: "Perry L. Porter" <[e-mail]>
Subject: ---> Lesson 15
Date: 24 Apr 1997 18:38:02 -0700

Doctrine and Covenants 46-50      Lesson 15

Scriptural Highlights

1. The gifts of the Spirit 2. Refuting the beliefs of the Shakers 3.
Teaching and learning by the Spirit
Ask class members to think about the spiritual gifts they have received
from the Lord.
Discussion and Application Questions

* The Lord revealed that "every man is given a gift by the Spirit of God"
(D&C 46:11). Why does God give spiritual gifts? (D&C 46:8-12, 26.) What are
our responsibilities regarding spiritual gifts? (D&C 46:8.) What are some
ways we should seek or discover our spiritual gifts? (See the quotations
from Elder Oaks and President Cannon.)

* The Lord has identified some of the spiritual gifts he will give us. (D&C
46:13-26; 1 Corinthians 12:7-11; Moroni 10:8-18.) What spiritual gifts have
you witnessed in your life or the lives of others? How have these gifts
blessed you and those around you? What gifts might we possess that seem to
be less visible or important but can be a source of great blessings?

* In D&C 46:28, 30-32, the Lord instructs us to pray, act, and give thanks
"in the Spirit." What does it mean to do these things in the Spirit?

* The Lord commanded John Whitmer to keep a history of the Church. (D&C
47:1-3.) What blessings have you received because others have obeyed this
commandment in ancient times as well as the present day? (1 Nephi 9:1-3.)
What blessings have you received from keeping a journal?

* The Lord revealed D&C 49 to correct the false beliefs of the Shakers.
(See the heading to D&C 49.) What insights does this revelation offer
Church members today?

* In D&C 49:11-14, what principles did the Lord tell the elders to teach
the Shakers? (See also Articles of Faith 1 :4.) How can we emphasize the
first principles of the gospel in our teaching?

* What evidences have you seen that the Lamanites are blossoming as the
rose? (D&C 49:24.)

* In D&C 49:26-27, what promises did the Lord give the elders whom he had
commanded to preach the gospel?

How might these promises help you as you preach the gospel and perform your
Church duties? What experiences have taught you that the Lord will go
before and behind you and not allow you to be confounded?

* What does the Lord want us to understand as he reasons with us in D&C
50:10-22? How can this apply in our Gospel Doctrine class?

* What does it mean to build upon the rock of Christ? (D&C 50:44; Matthew
7:24-27; Helaman 5:12.)=20

What other foundations do people build their lives upon? What can we do to
build our lives more completely on the foundation of the Savior?

Quotations

Elder Dallin H. Oaks: "I saw that principle [of seeking spiritual gifts] in
action in the home in which I was raised. Having lost her husband, my
widowed mother was incomplete. How she prayed for what she needed to
fulfill her responsibility to raise her three small children! She was
seeking, she was worthy, and she was blessed! Her prayers were answered in
many ways, including the receipt of spiritual gifts. She had many, but the
ones that stand out in my memory are the gifts of faith, testimony, and
wisdom. She was a mighty woman in Zion, a great example of a scripture she
loved to quote=97Lehi's promise to his son Jacob that God 'shall consecrate
shine afflictions for thy gain' (2 Nephi 2:2.)" (Ensign, Sept. 1986, p. 72).

President George Q. Cannon: "If any of us are imperfect, it is our duty to
pray for the gift that will make us perfect. Have I imperfections? I am
full of them. What is my duty? To pray to God to give me the gifts that
will correct these imperfections. If I am an angry man, it is my duty to
pray for charity, which suffereth long and is kind. Am I an envious man? It
is my duty to seek for charity, which envieth not. So with all the gifts of
the Gospel. They are intended for this purpose. No man ought to say, 'Oh, l
cannot help this; it is my nature.' He is not justified in it, for the
reason that God has promised to give strength to correct these things, and
to give gifts that will eradicate them" (Millennial Star, 23 Apr. 1894, p.
260).
Next Week's Reading Assignment Doctrine and Covenants 51-56

Class Member Study Guide Lesson 15

Doctrine and Covenants 46-50 were given during the early months of 1831 in
Kirtland, Ohio. They contain instruction on several subjects important to
the growing Church: conducting Church meetings, gifts of the Spirit,
keeping a Church history, obtaining lands, dealing with the beliefs of
another faith, and distinguishing the Spirit of God from false spirits.

At the time these revelations were received, some Church members were
confused about how the Spirit is manifested. The Prophet Joseph Smith said:
"Soon after the Gospel was established in Kirtland, . . . many false
spirits were introduced, many strange visions were seen, and wild,
enthusiastic notions were entertained; men ran out of doors under the
influence of this spirit, and some of them got upon the stumps of trees and
shouted, and all kinds of extravagances were entered into by them; . . .
many ridiculous things were entered into, calculated to bring disgrace upon
the Church of God, to cause the
Spirit of God to be withdrawn" (Teachings of the Prophet Joseph Smith, pp.
213-14).

The Prophet inquired of the Lord about these manifestations and received
D&C 50.

As you review D&C 46-50, consider the following:

* Why does God give spiritual gifts? (D&C 46:8-12, 26.)
    What spiritual gifts have you witnessed in your life or the, lives of
others? (D&C 46:13-26; 1 Corinthians 12:7-11;=09
    Moroni 10:8-18.)=09

D&C 49 was given to correct the false beliefs of the Shakers. (See the
heading to D&C 49.) What insights does this revelation offer Church members
today?

* What does it mean to build upon the rock of Christ? (D&C 50:44; Matthew
7:24-27; Helaman 5:12.) What other foundations do people build their lives
upon? What can we do to build our lives more completely on the foundation
of the Savior?
    Watch and letter opener given by the Prophet Joseph Smith to Newel K. and
Elizabeth Whitney.
Page 30

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

The principles and practices of Shakerism were very austere.=20
Believing in the purity of the  body, many lived as vegetarians and
celibates.  Shakers did not believe in a physical resurrection  They taught
that God was a dual being who manifested himself in the form of a
man?Jesus?and in the form of a woman?Ann Lee.  In addition, the
Shakers accepted modern revelation and consecrated their property.

One early convert to Mormonism in Ohio was Leman Copley.  A
Shaker before his baptism into the LDS church, Copley was eager to
share his newly found faith with his friends in North Union.  Copley, it is
said, "teased to be ordained to preach" and desired that the Lord should
speak on some particulars of his former religion.  Pursuant to Copley's
request, section 49 was received by Joseph Smith.
    ...
With the revelation in hand, these three missionaries made their
way to the Shaker village.  ...  Sidney Rigdon and Leman Copley arrived
in the village on a Saturday evening and discussed religion with Ashbell
Kitchel, apparently a Shaker of some prominence.  Kitchel berated Copley
for renouncing Shakerism in favor of Mormonism, declaring the latter "an
easier plan."  The next morning Parley P. Pratt arrived and the three
attended the Shaker service.  At the close of the meeting, Sidney Rigdon
asked if he could deliver a message from the Lord.  With their permission
Rigdon stood and read section 49 to the congregation.  After delivering
his message Elder Rigdon asked if any would receive baptism,
whereupon those present indicated that they were perfectly satisfied
with Shakerism and would not accept the revelation as being from God.

Lyndon W. Cook, The Revelations of the Prophet Joseph Smith:
A Historical and Biographical Commentary of the Doctrine and
Covenants, (Salt Lake City: Deseret Book, 1985), p. 66-67.

The Shakers had their beginning as a breakoff from the Quakers.=20
The Quakers (Society of Friends) had been founded in England in the
1640s, believing that the scriptures were only a portion of God's
revelation and that new revelation was to be expected.  Two English
Quakers, James and Jane Wardley, stated that God's spirit of revelation
was frequently maniested to them in Quaker meetings through a violent
shaking of their bodies.  They broke off from the Quakers, and their
group became nicknamed "Shaking Quakers."  The Shaking Quakers
gave equal place to women and men in church organization and
predicted that since Christ had first appeared in the form of a man his
second appearance would be in teh form of a woman.  When Ann Lee
joined their group, the Wardleys became convinced that she had fulfilled
his prediction

Mother Ann, as she came to be called, believed that sexual
relations were the root of all the evil she saw in the world, and therefore
she advocated celibacy for both men and women, even though she
herself had been married and had given birth to four chidren, who had
died at birth.  After severe persecution in England, Mother Ann claimed to
have a revelation directing her to America to establish the Church of the
United Society of Believers in Christ's Second Appearing (Shakers).

Some of the leading practices and beliefs of this unique groupwere:

1. The leading authority of the Shakers was vested in a committee, usually
four persons, two females and two males.
2. Private ownership of property was eliminated and several communal groups
were established throughout the United States.
3. God was both male and female.
4. God first made his appearance in the form of a male, Jesus Christ.  In
Ann Lee the female principle of God was manifested, and in her the promise
of the Second Coming was fulfilled.
5 Confession was all that was necessary for forgiveness of sins, and,
therefore, outward ordinances ... were unnecessary.
6. It was possible for people to live without sin.
7. Although the Shakers did not forbid marriage, they believed that those
who lived a celibate life abided a higher law; they call this "the cross,"
probably having reference to the cross they had to bear.
8. Pork was forbidden in their diet and many ate no meat.
9. The resurrection consisted of the resurrection of the spirit but not the
physical body.

The Colesville Saints, upon their arrival in Ohio from New York in
May of 1831, settled on a 759-acre plot owned by Leman Copley.  Here
they entered into an agreement with Copley to reside on his farm, and
according to commandment they entered into the Law of Consecration.=20
They immediately went to work improving the famrm by fencing the
property and planting crops.  However, with the problems that arose
over the Shaker mission, Copley broke his agreement.  This caused a
major split with the Thompson Saints which had to be resolved with two
revelations, sections 51 and 54.  Section 51 clarified how the Saints in
Thompson, as well as Saints in other places and all branches of the
Church..., should live the United Order.  With the confusion that resulted
from Copley's wavering faith, Bishop Edward Partridge was told in this
revelation that he would receive the direction he needed in organizing the
Thompson Saints.  Everyone was to be given his portion or inheritance
by written deed; the inheritance belonged to the individual unless he
should transgress the laws of the Church.  In such a case he would not
have power to claim the portion of property he had originally
consecrated but should have claim only on that portion deeded to
him?his stewardship....  The property division in Thompson was to be
"made sure, according to the law of the land."  To ensure a fair
treatment, not only of Leman Copley, but also of the rest of the
Thompson Saints, the instruction was given that that which belonged to
the newly-arrived Colesville Saints should be treated alike and receive
alike "that ye may be one, even as I have commanded you" ....  What
belonged to the Thompson Branch should not be taken and given to
another branch of the Church.  If another branch received money from
the Thompson Branch, they must reimburse them as they previously had
agreed through the Bishop or an agent.  ...

Unfortunately, Leman did not heed the counsel of the Lord.  When
Copley was finally excommunicated, he demanded that the Colesville
Saints residing in Thompson vacate his property.  This put the Saints in
Thompson in a serious dilemma; what do they do now?  The Lord
responded with another revelation, section 54.  Newel Knight was
commanded to "stand fast" in the office to which he had been called?he
was the Presiding Elder at Thompson....  Since the covenant had been
broken with Leman Copley, it was now "void and of none "effect" ....=20

The Thompson Saints were told to leave "lest your enemies come upon
you." They were to go to the land of Missouri, "unto the borders of the
Lamanites" ....  Here they were to seek a livng "like unto men" until the
ord prepared another place for them ....  This seemed to instruct them not
to live the United Order in Missouri until he commanded them.

...  Even though in 1834 he took another stand against the Church
by testifying against the Prophet Joseph Smith in a court case brought
about by another apostate, Philastrus Hurlburt, in 1836, he asked for
forgiveness and was rebaptized.  What subsequently became of Copley,
however, is not fully clear.  We do know he did not go West with the
Saints to Missouri, Illinois, or Utah, ....

At the conclusion of his reading of the revelation, Elder Rigdon
asked the Shakers if they were willing to be baptized for the remission of
their sins and receive the laying on of hands for the gift of the Holy
Ghost, Ashbel Kitchel, the leader of the group of Shakers, responded:
"The Christ that dictated that, I was well acquainted with, and had been
from a boy, that I had been much troubled to get rid of his influence, and I
wished to have nothing more to do with him; and as for any gift he had
authorized them to exercise among us, I would release them &
responsibility on myself."

But Sidney was not that easily dissuaded from his purpose.  "This
you cannot do," said Elder Rigdon, "I wish to hear the people speak."  In
response, Kitchell gave permission for the congregation of Shakers to
speak forthemselves.  Their response was very similar to their leader's;
they were fully satisfied with their faith and wanted nothing to do with
them or "their Christ."  This seemed to satisfy Sidney, and he put the
revelation back into his pocket.  Young Parley P Pratt, however, would
not let the meeting come to a close without a further witness against the
Shakers.  He arose and shook his coattails: "He shook the dust from his
garments as a testimony against us, that we had rejected the word of
the Lord Jesus."

This greatly angered Kitchell, a much larger man than Elder Pratt,
and he severly rebuked him: "You filthy Beast, dare you presume to
come in here, and try to imitate a man of God by shaking your filthy tail;
confess your sins and purge your soul from your lusts, and your other
abominations before you ever presume to do the like again, &c."  It is
clear why the Lord found it necessary later to clarify to those early
missionaries that any physical witness performed against those who
reject the gospel should not be done "in their presence, lest thou provoke
them, but in secret" (D&C 60:15).  ... =20

Not only did Kitchell vent his anger on Elder Pratt, but also upon
Leman Copley.  This experience was so upsetting to Copley that it
caused him to reevaluate his membership in the restored Church.  To
make matters worse, when he arrived back at his farm in Thompson,
Ohio, where the Colesville Branch of the Church had settled after
arriving from New York, he found them very upset with him for what had
happened  The had rejected him and "could not own him for one of them,
because he had deceived them with the idea of converting [the
Shakers]".  Having been rejected by member of the Church, he returned
to North Union and begged for membership again with the Shakers.  This
mission, intended originally to bring people to Christ, resulted in more
problems for the Saints.


Keith W. Perkins, "The Ministry to the Shakers," Studies in
Scripture, Volume One: The Doctrine and Covenants, Edited by Robert
L. Millet and Kent P. Jackson (Sandy, Utah: Randall Book Co., 1984)
The Savior's promise in a former day as in the present
dispensation is definite, to the effect that specified gifts of the Spirit=
 are
to follow the believer as signs of divine acknowledgment.   ... we are not
justified in regarding the evidence of miracles as proof of authority from
heaven....
James E. Talmage, The Articles of Faith, (Salt Lake City: The
Church of Jesus Christ of Latter-day Saints, 1977) p.?230.


Section 46
...  recorded that discussion relative to admitting non-members to
sacrament and confirmation meetings served as the basis for receiving
section 46.
Lyndon W. Cook, The Revelations of the Prophet Joseph Smith:
A Historical and Biographical Commentary of the Doctrine and
Covenants, (Salt Lake City: Deseret Book, 1985) p. 63.

"Try the Spirits," Teachings, p. 202-217 (HC 4:572)
"The Gift of the Holy Ghost," Teachings, p. 242-248

27:This verse can be a little misleading.  When this revelation was
received, the Bishop had no ecclesiastical assignment.  A Bishop's
function would be compared to something such as the regional
supervisor of the Bishop's storehouse.  The Bishop today has less of the
assignment dealing with collection and distribution of "temporal" things;
but he is actually functioning in the capacity of the presiding High Priest
over a congregation.   The promise "to discern all those gifts" is still
applicable, since the verse also promises this gift of discernment "unto
such as God shall appoint and ordain to watch over the church and to be
elders unto the church."  This phrase would indicate local authorities like
Bishops and Stake Presidents.

William G. Hartley, "Nauvoo Stake, Priesthood Quorums,
and the Church's first Wards," Brigham Young University Studies,
Vol.?32, Volume?32, Numbers?1?and?2 (Winter and Sprint 1991); Dale
Beecher, "The Office of Bishop," Dialogue: Journal of Mormon Thought,
Vol.?15, no.?4, Winter 1982.

Influence of a bad Spirit (HC 4:573)
Don't speak in tongues (HC 5:30-21).  From longer editorial on the Holy
Ghost

In the meantime, however, the converts in Ohio, numbering
several hundred, were virtually leaderless.  Since all had joiined the
Church with little preparation except for their personal witness of its
truthfulness, considerable baggage?a variety of prior religious
experiences?came with them.  In the absence of a tempering,
authoritative influence, the newnesses of the Latter-day Saint faith acted
as a catalyst and, like an organism gone wild, overt behaviors, both
traditional and unique, became epidemic.

James R. Christianson, "And now come ... Let Us Reason
Together,", Studies in Scripture, Volume One: The Doctrine and
Covenants, Edited by Robert L. Millet and Kent P. Jackson (Sandy, Utah:
Randall Book Co., 1984), p 203.

As I went forth among the different branches, some very strange
spiritual operations were manifested, which were disgusting, rather than
edifying.  Some persons would seem to swoon away, and make
unseemly gestures, and be drawn or disfigured in their countenances=20
Others would fall into ecstacies, and be drawn into contortions, cramps,
fits, etc.  Others would seem to have visions and revelations, which
were not edifying, and which were not congenial to the doctrine and
spirit of the gospel.  In short, a false and lying spirit seemed to be
creeping into the Church.

Autobiography of Parley P. Pratt, p. 61.

We know too little about spiritual gifts.  This is evident in our
communications, and it is also evident in our failure to seek after and use
spiritual gifts.
...
Spiritual gifts come to those who have received the gift of the
Holy Ghost.
...
Spiritual gifts do not come visibly, automatically, and immediately
to all who have received the gift of the Holy Ghost.
...
Since spiritual gifts come by the power of the Holy Ghost, and the
gift of the Holy Ghost comes by the laying on of hands by those holding
the priesthood, the priesthood is always a factor in spiritual gifts.  But
spiritual gifts obviously bless the lives of those who do not themselves
hold the priesthood.
Dallin H. Oaks, "Spiritual Gifts," Ensign, September 1986.

While the fear of fraud and idle rumors may have played a part in
the decline of the general acceptance of the public revelations and
prophecies, a more basic objection seems to have come about because
of the change in the church itself which had taken place in the period
since the 1890s.  First, except for personal religious experiences, the
church leadership clearly wanted religious manifestations to come within
recognized lines of priesthood authority and within doctrinally defensible
limits.  Second, the reconstruction of Latter-day Saint doctrine which had
taken place following the lead of Talmage, Widtsoe, and Roberts, while
addressing the reconciliation of church doctrine with scientific theory,
had brought supernaturalism into question.  Since the views of three
progressive theologians had not been oficially accepted, the church
leadership could tolerate and even encourage personal spiritual
experiences.  On the other hand, public displays of prophecy or
glossolalia tended to the discomfort of some members and perhaps even
to disharmony in the organization.

...  With the increasing reluctance of churc leaders to accept
Pentecostal experience, the increasing insistence that religious
experiences be confirmed within the bounds of priesthood authority, and
their discouraging of public prophecy and revelation, many members
sought other outlets for religious impulses.  ... members turned
increasingly to institutional forms such as bearing of testimonies in the
monthly ward fast and testimony meeting and to genealogical work and
vicarious ordinances for the dead in the temples.

Thomas G. Alexander, Mormonism in Transition: A History of the
Latter-day Saints, 1890-1930, (University of Illinois Press, 1986)
p.?296-209

"Not infrequently, Latter-day Saints tell me that they have
translated a text or interpreted an artifact, or been led to an
archaeological discovery as a direct answer to prayer, and that for me
to question or test the results is to question the reality of revelation;=
 and
often I am asked to approve a theory or "discovery" which I find
unconvincing, because it has been the means of bringing people to the
Church.  Such practitioners are asking me to take their zeal as an
adequate substitute for knowledge, but ... they refuse to have their
knowledge tested.  True "it needs revelation to assist us, and give us
knowledge of the things of Tod," but only the hard worker can expect
such assistance ...  We must know what we are doing, understand the
problem, live with it, lay a proper foundation?how many a Latter-day
Saint has told me that he can understand the scriptures by pure
revelation and does not need to toil at Greek or Hebrew as the Prophet
and the Brethrn did in the School of the Prophets at Kirtland and Nauvoo?
Huch W. Nibley, "Zeal Without Knowledge," Nibley on the Timely
and the Timeless: Classic Essays of Hugh W. Nibley Religious Studies
Center Brigham Young University, 1978), p. 269.

While over five million people in the United States today speak in
tongues..., very few, f any, are Latter-day Saints.  However, during the
mid-1800s, speaking in tongues was so commonplace in the LDS and
RLDS churches that a person who had not spoken in tongues, or who
had not heard others do so, was a rarity.  ...  In today's Church, the
practice is almost totally unknown.

... glossolalia, speaking in an unknown language, ... and
xenoglossia, miraculously speaking in an ordinary human language
unknown to the speaker.

... Joseph Smith redefined the legitimate use of this gift
[xenoglossia]?"It is particularly instituted for the preaching of the Gospel
to other nations and languages.  ...  Until this time, the Saints had viewed
speaking in tongues (glossolalia) as a sign from God of the truthfulness
of the restoration.  Joseph's statement now emphasized only its utilitarian
value (xenoglossia).

...  Before 1900, both glossolalia and xenoglossia were common,
but these extremely personal experiences did not fit unto an evolving
church which emphasized order, authority, permission, and control.=20
Speaking in tongues could be done by anyone, at any time, privately or
publicly, without the approval of priesthood authority.  Tongues simply
did not fit into the "corporate worship experience" twentieth-century
Latter-day Saint leaders were trying to establish.
...
To minimize glossolalia, Church leaders redefined speaking in
tongues to mean the ability to quickly learn a foreign language.
Lee Copeland, "Speaking in Tongues in the Restoration
Churches," Dialogue: Journal of Mormon Thought, Vol.?24, No.?1 (Spring
1991).

Section 47
According to John Whitmer, Joseph Smith informed him that it was
his responsibility to "keep the church history."  Whitmer replied that he
would prefer not to have that assignment but would do it if it was the will
of the Lord.  In response to Whitmer's desire for a revelation on the
matter, the Prophet inuqired of the Lord and received section 47.=20
Although the directive for Whitmer to be the custodian of the Church
history was given on 8 March 1831, he was not ordained to this position
until 9 April 1831.

The history that John Whitmer wrote as Church Historian began
on 12 June 1831 and continued until he left the Church.  He called this
history, "The Book of John Whitmer."  Prior to this appointment, John
Whitmer had served as scribe to Joseph Smith in the work of translating
the Bible and in copying revelations received by Joseph Smith.  Inasmuch
as section 47 instructed Whitmer to transcribe "all things" given to the
Prophet, it is significant to note that this revelation was given one day
after Joseph Smith had received a directive to begin translation of the
New Testament.
...
After his excommunication in 1838, John Whitmer refused to turn
over his history to the Church.  The record eventually became the
property of the Reorganized LDS Church.
Lyndon W. Cook, The Revelations of the Prophet Joseph Smith:
A Historical and Biographical Commentary of the Doctrine and
Covenants, (Salt Lake City: Deseret Book, 1985), p. 64-65.

Received 7 or 9 March, Revelations of the Prophet Joseph Smith, P.
130)

Section 49
In the 1981 printing, this revelation had a significant description of
the Shakers added to the heading. =20
Robert J. Matthews, "The New Publications of the Standard
Works?1979, 1981," Brigham Young University Studies, Volume 22,
Number 4, p. 405.

James E. Talmage, Articles of Faith, Ch.12, p.220 -p.221
Miracles are commonly regarded as occurrences in opposition to
the laws of nature. Such a conception is plainly erroneous, for the laws
of nature are inviolable. However, as human understanding of these
laws is at best but imperfect, events strictly in accordance with natural
law may appear contrary thereto. The entire constitution of nature is
founded on system and order; the laws of nature, however, are graded
as are the laws of man. The operation of a higher law in any particular
case does not destroy the actuality of an inferior one. For example,
society has enacted a law forbidding any man appropriating the property
of another; yet oftentimes officers of the law forcibly seize the
possessions of their fellowmen against whom judgments may have been
rendered; and such acts are done to satisfy, not to violate justice.
Jehovah commanded, "Thou shalt not kill," and mankind has reenacted
the law, prescribing penalties for violation thereof. Yet sacred history
testifies, that, in certain cases, the Lawgiver Himself has directly
commanded that justice be vindicated by the taking of human life. The
judge who passes the extreme sentence upon a convicted murderer,
and the executioner who carries the mandate into effect act not in
opposition to "Thou shalt not kill" but actually in support of this decree.

With some of the principles upon which the powers of nature
operate we are in a degree acquainted; and in contemplating them we
are no longer surprised, though deeper reflection may show that even
the commonest phenomena are but little understood. But any event
beyond the ordinary is regarded by the less thoughtful as miraculous,
supernatural, if not indeed unnatural. When the prophet Elisha caused
the ax to float in the river, he brought to his service a power superior to
that of gravity. Without doubt the iron was heavier than the water; yet by
the operation of this higher force it was supported, suspended, or
otherwise sustained at the surface, as if it were held there by a human
hand or rendered sufficiently buoyant by attached floaters.

Wine ordinarily consists of about four-fifths water, the rest being
a variety of chemical compounds the elements of which are abundantly
present in the air and soil. The ordinary method --what we term the
natural method --of bringing these elements into proper combination is by
planting the grape, then cultivating the vine till the fruit is ready to
yield its
juices in the press. But by a power not within purely human reach, Jesus
Christ at the marriage in Cana brought those elements together, and
effected a chemical transmutation within the waterpots resulting in the
production of wine. So, too, when the multitudes were fed, under His
priestly touch and authoritative blessing the bread and fish substance
increased as if months had been covered by their growth according to
what we consider the natural order. In the healing of the leprous, the
palsied, and the infirm, the disordered bodily parts were brought again
into their normal and healthful state, the impurities operating as poisons=
 in
the tissues were removed by means more rapid and effectual than those
which depend upon the action of medicine.


Marion G. Romney, Conference Report, April 1956, p.68

With you, my brethren and sisters, I have enjoyed this day very
much, and in harmony with Elder Sonne there echoes in my heart
feelings of approval of all that has been said and done.  I join with the
other brethren in congratulating the Church on having our great
President, after fifty years of wonderful service, as our leader.  I have
loved him for a long time.  I met him first in California when as a lad I=
 was
a Mormon refugee from Mexico. I saw him later in far away Australia.
More recently I had the great honor to be the first member of the Council
of the Twelve selected by him.  I greatly honor him.=20

I think I can give you my message for this conference so that you
can get it fully if you will do a little reading. Because of the great
interest
evidenced by the public in, and some resulting confusion from, certain
so-called supernatural manifestations, such as telecast healings,
hypnotic performances, and the doctrine of reincarnation, I thought it
might be appropriate for me to take as text the Seventh Article of Faith,
which reads: "We believe in the gift of tongues, prophecy, revelation,
visions, healing, interpretation of tongues, etc."

You can get the message I would like to give you in more detail
than I will have time to give it here if you will read the forty-sixth=
 section
of the Doctrine and Covenants and an editorial written by the Prophet
Joseph Smith in 1842, titled "Try the Spirits," which you will find in
Volume IV, History of the Church, page 571.  It is also printed in the
Teachings of the Prophet Joseph Smith, compiled by our beloved
President of the Council of the Twelve. beginning on page 202.=20

The gifts named in the Seventh Article of Faith, quoted above, are
gifts or the Holy Ghost.  The enjoyment or them has always been a
distinctive characteristic of the Church of Jesus Christ. As a matter of
fact, without the gift or revelation, which is one of the gifts or the Holy
Ghost, there could be no Church of Jesus Christ.  This is apparent from
the obvious fact that in order for his Church to exist, there must be a
society of people who individually have testimonies that Jesus is the
Christ. According to Paul, such testimonies are revealed only by the Holy
Ghost, for said he, ". . . no man can [know] say that Jesus is the Lord.
but by the Holy Ghost." (See 1 Cor. 12:3.) In the 46th section of the
Doctrine and Covenants, the Lord specifically lists such knowledge as
one of the gifts of the Holy Ghost, as follows: "To some it is given by the
Holy Ghost to know that Jesus Christ is the Son of God (D & C 46:13.)
Everyone who has a testimony of Jesus has received it by revelation
from the Holy Ghost. The Holy Ghost is a revelator, and everyone who
receives him receives revelation.

Wherever and whenever revelation is operative, manifestations
of other gifts of the Holy Ghost are prevalent.  This has been so in all
dispensations.  It began with Father Adam who, having obeyed,
repented and called upon God in the name of the Son, ". . . was caught
away by the Spirit of the Lord, and was carried down into the water,
and was laid under the water, and was brought forth out of the water.=20

"And thus he was baptized, and the Spirit of God descended
upon him, and thus he was born of the Spirit,. . . " (Moses 6:64-65.) And
in that very day "the Holy Ghost fell upon" him, and he "began to
prophesy." (Ibid., 5:9-10.)

The prophets from Adam to Malachi all enjoyed gifts of the Spirit.=20
To Abraham was shown in vision the spirits of men as they were in the
spirit world ere this earth rolled into being or ever "the morning stars
sang together or the sons of God shouted for joy." (See Job 38:7.) In the
days of Moses, Aaron's rod became a serpent, the waters of Egypt
were turned to blood, for the Israelites a dry passage was provided
through the Red Sea, and in the desert water burst from the solid rock to
quench their thirst.  In the days of the prophets, the widow's son was
raised from the dead, and fire came down from heaven to consume
Elijah's sacrifice in his contest with the priests of Baal. The leprous
Naaman was instantly healed by following the instructions of Elisha.

Jesus exercised power over all things. He healed the sick,
restored the lame, gave sight to the blind, cast out devils, and raised the
dead.  He turned water into wine, cursed the barren fig tree, stilled the
storm, and walked upon the sea.  He miraculously fed the four and the
five thousand, and provided the tribute money.=20

Among the gifts of the spirit manifest in the Apostolic Church, Paul
lists wisdom, knowledge, faith, healing, working of miracles, prophecy,
discerning of spirits, diverse kinds of tongues, and the interpretation of
tongues.  The New Testament records numerous examples of the
manifestation of these gifts.

Among the Jaredites and Nephites, the manifestations of these
gifts were likewise prevalent.  Mormon testified that they would not
cease except for unbelief, ". . . so long as time shall last, or the earth
shall stand, or there shall be one man upon the face thereof to be
saved?" (Moroni 7:36.)

Unfortunately, however, and because of unbelief, they did cease,
both in the old world and in the new.  For more than fifteen centuries, so
far as our records reveal, no mortal man enjoyed them. Then finally came
that glorious event in 1820 when, by the appearance of the Father and
the Son, this awful darkness was put to flight and the return of these
gifts of the spirit heralded.

The Prophet Joseph translated the Book of Mormon by the gift of
the Holy Ghost.  The directions to him to organize the Church came in like
manner. Within a year from the organization of the Church, the Lord set
forth in a revelation the gifts which were to be enjoyed in the restored
Church.  He named all those listed by Paul, to which were added the
following:=20

To some it is given by the Holy Ghost to know that Jesus Christ is
the Son of God, and that he was crucified for the sins of the world.=20
To others it is given to believe on their words, that they also might
have eternal life if they continue faithful.
And again, to some it is given by the Holy Ghost to know the
differences of administration, .
And . . . to some to know the diversities of operations, whether
they be of God, . (D & C 46:13-16.)

In 1839 the Prophet Joseph told Mr. Van Buren, then President of
the United States, that possession of "the gift of the Holy Ghost" was the
distinguishing difference between the restored Church and other
religions of the day.

I know that the gifts of the Holy Spirit are in the Church today.
Every faithful Latter-day Saint knows that they are.  As Sister Romney
and I left this building at the close of one of the conference meetings
yesterday, a faithful sister was waiting at the door for us. She called our
attention to an administration received by her some three years ago at a
stake conference in California.  She, with cancer, and her family, all
fasting, sought for her a blessing.  She reported yesterday that she was
well.  No evidence of her former affliction remains.  Presently she is a
stake missionary.

Yes, all the gifts of the Holy Spirit are in the Church today.=20

By the statement in the revelation on spiritual gifts, ". . . it is given
by the Holy Ghost to some to know the diversities of operations, whether
they be of God, . . . and to others the discerning of spirits," it appears
that there are some apparently supernatural manifestations which are
not worked by the power of the Holy Ghost. The truth is there are many
which are not.  The world today is full of counterfeits.  It has always
been so. Away back in the days of Moses, when Aaron's rod became a
serpent, then Pharaoh's wise men, sorcerers and magicians ". . . cast
down every man his rod, and they became serpents: .  .  ." (Ex.=20
7:11-12.) Isaiah warned against seeking".. . unto them that have familiar
spirits, and unto wizards that peep, and that mutter:..." (Isa. 8:19.)

Jesus, in his great Sermon on the Mount, plainly stated that: =20

Not every one that saith unto me, Lord, Lord, shall enter into the
kingdom of heaven;...
Many will say to me in that day, Lord, Lord, have we not
prophesied in thy name? and in thy name have cast out devils? and in thy
name done many wonderful works?
And then will I profess unto them, I never knew you: depart from
me, ye that work iniquity. (Matt. 7:21-23.)

Before the end of 1830, the very year in which the restored
Church was organized, some of the leading brethren were deceived as
to the source of certain spiritual manifestations., "To our great grief . .=
 .,
wrote the Prophet Joseph, "Satan had been lying in wait to deceive, and
seeking whom he might devour. Brother Hiram Page had in his
possession a certain stone, by which he had obtained certain
'revelations' concerning the upbuilding of Zion, the order of the church,
etc., all of which were entirely at variance with the order of God's
house, as laid down in the New Testament, as well as in our late
revelations." (History of the Church. Vol. I, pp. 109-110.) In a revelation
given in answer to the Prophet's prayer concerning the matter, the Lord
said to Oliver Cowdery:=20

. . . thou shalt take thy brother, Hiram Page, between him and thee
alone, ana tell him that those things which he hath written from that stone
are not of me, ana that Satan deceiveth him; (D & C 28:11.)=20
The Saints were cautioned by the Lord to walk uprightly before
him, doing all things with prayer and thanksgiving, that they might ". . .=
 not
be seduced by evil spirits, or doctrines of devils. or the commandments
of men,. . ."(Ibid., 46:7.)

These citations not only sustain the proposition that there are
counterfeits to the gifts of the spirit, but they also suggest the origin of
the counterfeits. However, we are not required to rely alone upon their
implications, plain as they are, for the Lord states specifically that some
of the counterfeits ". . . are of men, and others of devils." (Ibid., 46:7.)

Some of these counterfeits are crude and easily detected, but
others closely simulate true manifestations of the spirit. Consequently,
people are confused and deceived by them.  Without a key, one cannot
distinguish between the genuine and the counterfeit. The Egyptians could
not tell the difference between the power through which Moses and
Aaron worked and that by which the magicians worked. On the day of
Pentecost, the non-believers did not recognize that the apostles were
speaking in tongues by the power of the spirit; on the contrary, they
concluded that they were "drunken with new wine." The Savior himself
said,

. . . there shall also arise false Christs, and false prophets, and
shall show great signs and wonders, insomuch, that, if possible, they
shall deceive the very elect, who are the elect according to the
covenant. (Joseph Smith 1:22.)

Now, those "who are the elect according to the covenant" are
members of the Church, so we ourselves are on notice to beware.=20

This brings us to our most important consideration.  Believing as
we do in all the gifts named in the 46th section of the Doctrine and
Covenants, and knowing that there are counterfeits to them, how are we
to distinguish between the true and the false, the genuine and the
counterfeit?

The Apostle John gave to the saints in his day the following test:=20

Beloved, believe not every spirit, but try the spirits whether they
are of God: because many false prophets are gone out into the world.

Hereby know ye the Spirit of God: Every spirit that confesseth
that Jesus Christ is come in the flesh is of God:=20
And every spirit that confesseth not that Jesus Christ is come in
the flesh is not of God: . . . (1 John 4:1-3.)

This was a good test for them It will not, however, do for us. 'The
reason is given by the Prophet Joseph as follows:=20

Did not the Apostle speak the truth? Certainly he did, but he spoke
to a people who were under the penalty of death, the moment they
embraced Christianity; and no one without a knowledge of the fact
would confess it, and expose themselves to death. (History of the
Church, Vol. IV, p. 580.)

The Prophet Joseph having recited some of the workings of evil
spirits in his day, said:=20

A man must have the discerning of spirits before he can drag into
daylight this hellish influence and unfold it unto the world in all its
soul-destroying, diabolical, and horrid colors; for nothing is a greater
injury to the children of men than to be under the influence of a false
spirit when they think they have the spirit of God. Thousands have felt
the influence of its terrible power and baneful effects.  Long pilgrimages
have been undertaken, penances endured, and pain, misery and ruin
have followed in their train; nations have been convulsed, kingdoms
overthrown, provinces laid waste, and blood, carnage and desolation
are habiliments in which it has been clothed. (History of the Church, Vol.
IV, p. 573.)

Without attempting an exhaustive discussion of this question, I
shall take the liberty to suggest three simple tests which, if applied, will
prove of great value in making the distinction.=20

First, determine whether the alleged supernatural manifestation is
edifying. If it is not, then it is not of God because spiritual gifts are
given
for the edification of God's people.

Paul, writing to the Corinthian saints concerning spiritual gifts,
instructed them to "let all things be done unto edifying." And of those
who would speak in tongues he said, "If there be no interpreter, let him
keep silence in the church; . . ." And as to prophecy he added, ". . . the
spirits of the prophets are subject to the prophets.=20

"For God is not the author of confusion, but of peace. . . .  (1 Cor.
14:26-33.) He compared the speaking in tongues without a clear
interpretation thereof to a trumpet giving forth an uncertain sound, at
which no one would know whether to prepare for the battle. "There
are," he wrote, . . . So many kinds of voices in the world,...=20
Therefore, if I know not the meaning of the voice, I shall be unto
him that speaketh a barbarian, and he that speaketh shall be a barbarian
unto me. (1 Cor. 14:8-11.)

That the saints of the infant Church in this dispensation be not
deceived, the Lord pleaded with them to keep in mind that the purpose of
spiritual gifts was to benefit those who loved him and kept his
commandments.  They were not to be given as signs to those who
would consume them upon their lusts.

Second --this pertains particularly to purported supernatural
healing --find out whether the purported healer follows the divinely
established procedure, that Is, does he do as Jesus did when he laid his
hands upon the sick and healed them (See Mark 6:5) and as his apostles
did when, at his direction, they "went out, and preached that men should
repent.

"And . . . cast out many devils, and anointed with oil many that
were sick, and healed them." (Ibid., 6:12-13.) The pattern which
prevailed in the Apostolic Church, and which has been prescribed anew
by revelation in this day (D & C 42:43-44), is set out by James as
follows:=20

Is any sick among you? let him call for the elders of the church;
and let them pray over him, anointing him with oil in the name of the Lord:=
=20

And the prayer of faith shall save the sick, and the Lord shall
raise him up; and if be have committed sins, they shall be forgiven him.
(James 5:14-15.)


Third, find out whether the worker of the purported miracle has
himself received the gift of the Holy Ghost through the prescribed
ordinances.  If he has not, then his works, whatever they may be, are
not the manifestations of the Holy Spirit.  This is a key test because, as
we have already pointed out, the gifts of the spirit are given by the
power of the Holy Ghost.  Without the gift of the Holy Ghost, the
manifestations of his gifts may not be enjoyed.  The Prophet Joseph
Smith states this foundation doctrine as follows: =20

We believe in the gift of the Holy Ghost being enjoyed now, as
much as it was in the Apostles' day; we believe that it [the gift of the
Holy Ghost] is necessary to make and to organize the priesthood, that no
man can be called to fill any office in the ministry without it; we also
believe in prophecy, in tongues, in visions, and in revelations, in gifts,
and in healings; and that these things cannot be enjoyed without the gift
of the Holy Ghost. (History of the Church, Vol. V, p. 27.)

Thus one who has never received the gift of the Holy Ghost
cannot possibly work miracles by his power.

Now, we know that there is but one way to obtain the gift of the
Holy Ghost. That way is through the prescribed ordinances of baptism
by immersion for the remission of sins and the laying on of hands for the
gift of the Holy Ghost.  The Apostle Paul's procedure emphasizes the
indispensability of these ordinances.  Coming to  Ephesus: and finding
certain disciples, He said unto them, Have ye received the Holy Ghost
since ye believed?  And they said unto him, We have not so much as
heard whether there be any Holy Ghost.=20

And he said unto them, Unto what then were ye baptized?  And
they said, Unto John's baptism.

Then said Paul, John verily baptized with the baptism of
repentance, saying unto the people, that they should believe on him
which should come after him, that is, on Christ Jesus.

When they heard this, they were baptized in the name of the Lord
Jesus.

And when Paul had laid his hands upon them, the Holy Ghost
came on them; and they spake with tongues, and prophesied. (Acts
19:2-6.)=20
These gifts of the spirit they could not possibly have exercised
until after they had received the gift of the Holy Ghost through
compliance with the proper ordinances.  Such has been the procedure
for receiving the gift of the Holy Ghost from the days of Father Adam.
We quoted at the beginning of these remarks the procedure by which he
received it.  That procedure was precisely the same as that followed by
Paul in bestowing it.  Such will always be the procedure, for God
established it. Said the Prophet Joseph,

Baptism is a holy ordinance preparatory to the reception of the
Holy Ghost; it is the channel and key by which the Holy Ghost will be
administered.

The gift of the Holy Ghost by the laying on of hands, cannot be
received through the medium of any other principle than the principle of
righteousness, for if the proposals are not complied with it is of no use,
but withdraws. (History of the Church, Vol. III, p. 379.)=20

Now, righteous men, bearing the holy priesthood of the living God
and endowed with the gift of the Holy Ghost, who are magnifying their
callings --and such are the only men upon the earth with the right to
receive and exercise the gifts of the spirit --will do so circumspectly and
in all humility.  They will not spectacularly advertise their divine power
nor boast about it. Neither will they display it for money.  Of this you may
be sure.

Now, the Prophet gave other tests applicable to special claims
and doctrines, of which the following two are typical.

(1) He made it clear that there is never more than one man on the
earth at a time authorized to receive revelations for the Church. This
principle answered the claims of the purported peepstone revelations.

(2) Of an interview with a Mr. Matthias, the Prophet wrote: =20

He said that be possessed the spirit of his fathers, that he was a
literal descendant of Matthias, the Apostle, who was chosen in the place
of Judas that fell; that his spirit was resurrected in him; and that this=
 was
the way or scheme of eternal life this transmigration of soul or spirit from
father to son.

I told him that his doctrine was of the devil. (History of the Church,
Vol. 2, p 307.)

Thus removing all doubt with respect to the purported doctrine of
"transmigration of souls or spirits," currently referred to as=
 reincarnation.

In conclusion, I again call attention to the statement of the Prophet
Joseph Smith already quoted, that "A man must have the discerning of
spirits before he can drag into daylight this hellish influence and unfold=
 it
unto the world in all its soul-destroying, diabolical, and horrid colors;"=
 for
after all, the things of God can be understood only by the spirit of God.=20
(See 1 Cor. 2:11.) The gift of "discernment of spirits" is the sure solution
to this knotty problem. Seek after this gift, brethren and sisters, and=
 after
its kindred gifts --knowledge, wisdom, and "to know the diversities of
operations whether they be of God,"--and not after sensational and
miraculous signs and wonders.  Remember that

. . . unto the bishop of the church, and unto such as God shall
appoint and ordain to watch over the church and to be elders unto the
church, are to have it given unto them to discern all those gifts lest there
shall be any among you professing and yet be not of God.=20

And it shall come to pass that he that asketh in Spirit shall receive
in Spirit;=20

That unto some it may be given to have all those gifts, that there
may be a head in order that every member may be profited thereby. (D &
C 46:27-29.)

Finally:=20

Be virtuous and pure; be men of integrity and truth; keep the
commandments of God; and then you will be able more perfectly to
understand the difference between right and wrong --between the
things [gifts] of God and the things of men; and your path will be like that
of the just, which shineth brighter and brighter unto the perfect day.=20
(History of the Church, 5:31.)

God grant that it may be so I humbly pray in the name of Jesus Christ. Amen.





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

From: "Perry L. Porter" <[e-mail]>
Subject: ---> Lesson 16
Date: 24 Apr 1997 18:38:15 -0700

Doctrine and Covenants 51-56    Lesson 16

Scriptural Highlights

1. The law of consecration

2. A pattern to protect us from being deceived by Satan 3. Spiritual
challenges of the rich and poor

Remind class members to prayerfully seek the Spirit's help as they study
the scriptures. Encourage class members to bring their scriptures to class.
Discussion and Application Questions

* What important principles did the Lord teach in D&C 51-56?

* As the Saints gathered to Ohio, the Lord wanted to teach them the law of
consecration. (D&C 51.) What is the law of consecration? (D&C 42:30-36.) In
what ways can Church members live the law of consecration today? (See D&C
52:40 and the quotation from President Kimball.)

* While giving instructions about the law of consecration, the Lord
emphasized, "Let every man deal honestly" (D&C 51 :9). Why is it important
that we be honest? (Proverbs 12:22.) Why are people sometimes dishonest
with themselves, with others, and with God? How can we teach children to be
honest? (James 1 :22; 2 Nephi 31:13; Articles of Faith 1 :13.)
While instructing Joseph Smith and Sidney Rigdon to go to Missouri, the
Lord said that if they were faithful, "it shall be made known unto them
what they shall do" (D&C 52:4). What experiences have you had with God
revealing his will for you step by step? How can we develop the faith to
obey the Lord even when we don't know his purposes at the time? (See D&C
58:3-4 and the quotations from Elder Packer and Elder Scott.)

* In D&C 52:14-19 the Lord gives a pattern for us to follow so we are not
deceived by Satan. What characteristics does the Lord emphasize that his
servants must have to protect themselves from being deceived? How can we
develop these characteristics?

* The Lord revealed D&C 54 in response to some Church members who had
broken their covenants. What covenants do Church members make with the
Lord? How can we strengthen our commitment to keep these covenants?

* In D&C 54:10, what counsel does the Lord give to people who face trials
and tribulation? How can we increase our patience to endure trials? How has
the Lord blessed you (or people you know) as you have endured trials
patiently?

* Why didn't Ezra Thayre obey the commandment to preach the gospel? (See
the headings to D&C 54 and 56.) What personal concerns sometimes get in the
way of our serving the Lord? If this happens, what should we do? (D&C 56:8.)

* What spiritual challenges do the rich face? (D&C 56:16.) How can the rich
overcome these obstacles to their spiritual growth? (D&C 52:40; Matthew
6:33; 19:16-21.)

* What spiritual challenges do the poor face? (D&C 56:17; Mosiah 4:24-25.)
How can the poor overcome these obstacles to their spiritual growth? (D&C
56:18; Luke 12:15; Mormon 9:27.)

Quotations

President Spencer W. Kimball: "Consecration is the giving of one's time,
talents, and means to care for those in need=97whether spiritually or
temporally=97and in building the Lord's kingdom. In Welfare Services, member=
s
consecrate as they labor on production projects, donate materials to
Deseret Industries, share their professional talents, give a generous fast
offering, and respond to ward and quorum service projects. They consecrate
their time in their home or visiting teaching. We consecrate when we give
of ourselves" (Ensign, Aug. 1984, p. 4; see also Ensign, June 1976, pp.=
 3-6).

Elder Boyd K. Packer: "Shortly after I was called as a General Authority, l
went to Elder Harold B. Lee for counsel. He listened very carefully to my
problem and suggested that I see President David O. McKay. President McKay
counseled me as to the direction I should go. I was very willing to be
obedient but saw no way possible for me to do as he counseled me to do.

"I returned to Elder Lee and told him that I saw no way to move in the
direction I was counseled to go. He said, 'The trouble with you is you want
to see the end from the beginning.' I replied that I would like to see at
least a step or two ahead. Then came the lesson of a lifetime: 'You must
learn to walk to the edge of the light, and then a few steps into the
darkness; then the light will appear and show the way before you' " (BYU
Today, Mar. 1991, pp. 22-23).

Elder Richard G. Scott: "When we seek inspiration to help make decisions,
the Lord gives gentle promptings. These require us to think, to exercise
faith, to work, to struggle at times, and to act. Seldom does the whole
answer to a decisively important matter or complex problem come all at
once. More often, it comes a piece at a time, without the end in sight"
(Ensign, Nov. 1989, p. 32).

Additional Ideas

1. Show and discuss segment 11, 15, or 18 of the Family Home Evening Video
Supplement (53276 or VNW2764).

2. Suggested topic for family home evening: honesty (see "honesty" in the
index of the Family Home Evening Resource Book).
Next Week's Reading Assignment Doctrine and Covenants 57-58
=20
page 31

Class Member Study Guide Lesson 16

Doctrine and Covenants 51-56 were revealed during May and June of 1831, a
time when hundreds of Saints were arriving in Ohio from New York. For the
first time a large Latter-day Saint community was being established, and
several of these revelations dealt with settling the newcomers and caring
for the poor.

Even as the Saints settled in Ohio, they looked forward to the time when
they could establish Zion. In D&C 52, Joseph Smith and Sidney Rigdon were
called to journey to Missouri, where the Lord would make known to them the
location of Zion, the land of their inheritance (see D&C 52:2-5).
As you study D&C 51-56, consider the following:

* As the Saints gathered to Ohio, the Lord wanted to teach them the law of
consecration. (D&C 51.) What is the law of consecration? (D&C 42:30-36.) In
what ways can Church members live the law of consecration today?

* What spiritual challenges do the rich face? (D&C 56:16.) What spiritual
challenges do the poor face? (D&C 56:17.) How can we overcome challenges
caused by wealth or poverty?
Edward Partridge was the first bishop called in this dispensation (see D&C
41 :9). He was appointed to regulate the Saints' stewardships and
properties (see D&C 51). Engraving by Charles B. Hall.
Sidney Rigdon joined the Church in late 1830 and became a close friend and
adviser to Joseph Smith, serving as a counselor in the First Presidency
from 1833 to 1844. Formerly a BaptistCampbellite minister, he was a gifted
orator and was called to be a spokesman for the Church. Painting by J.
Saunders, 1873

W. W. Phelps was called to preach the gospel and print books for the Church
(see D&C 51 :4). He published the first Church newspaper, The Evening and
the Moming Star, and helped publish the Book of Commandments. He wrote many
hymns, including ``The Spirit of God." From the Charles W. Carter=
 Collection.

Page 32

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

... a hybrid combining individualism and collectivism; it contained
elements of communitarianism as well as capitalism.  The program was
distinctly communitarian in that it required total consecration of all
possessions as well as yearly donation to the church of all surplus
profits.  It did not allow for private ownership of property, and it
contained strong elements of group control and supervisory management
bv the bishop.  ...  Stewards were given specific .property for which
they alone were responsible.  There was freedom of enterprise in
production and in the management of properties held as stewardships as
well as basic freedom of economic activity.  =20

... there was to be, at least, an equality in consumption.  And
private accumulation of property was impossible because surplus profits
or production were consecrated yearly by the stewards to the
storehouse.  This redistribution of each year's surpluses discouraged
luxurious living and precluded competitive expansion.

The bishop was the central Church officer designated to
implement God's plan of making his Saints equal.  His job was to
redistribute the wealth of the stewards and regulate their lives so as to
maintain temporal equality and spiritual unity.  The bishop met with
individual members to work out the details of -each consecration and
subsequent stewardship.

... prospective stewards, would legally transfer title to all of their
possessions to the bishop.  ...   The bishop's job was to make sure that
the prospective steward's disclosure was satisfactory and then
determine what he should be given as an "inheritance." ... in the case of
differences of opinion, the bishop had the authority to make a final
decision regarding the size and nature of the steward's inheritance.=20
An important feature of the Mormon law of consecration which
clearly distinguished it from other communitarian systems was the
concept of individual stewardship.  "Every man" was to be a "steward
over his own property.  ... there was to be a "yearly"  accounting
between the bishop and the steward. ...

The yearly consecration of surplus profits naturally threatened
the profit motive, but the fact that the stewards could negotiate with the
bishop over what was necessary for his "support" and "comfort" was to
provide sufficient incentive.  Undoubtedly the Prophet believed that large
surpluses of the Saints' own products, placed in the general storehouse
of the Mormon community, beyond what they could consume, would not
only eradicate any existing poverty, but raise the living standard across
the board and thus provide the incentives for surplus production.

...  Mormon bishops were rare during the first decade of the
Church's existence.  There were hardly more than two until the Mormons
settled in Nauvoo.  During the 1830s, the high priests assisted when
necessary by the elders, directed the administrative and spiritual affairs
of the Church.  ... bishops did not have charge of specific congregations,
nor did they spend large amounts of time interviewing and counselling
members in their private lives.

The bishop was given the management and supervision of the
finances of the Church as well as the law of consecration and
stewardship.  The bishop received the properties of the Saints, allocated
stewardships, administered to the poor, and managed Church funds.

... the Mormon system of land tenure during this period did not
include full rights of conveyance of property in fee simple.  The contracts
granted right of use only?a life lease subject to cancellation by the
bishop in case of withdrawal from the Church or excommunication.  And
the revelations had clearly spelled this out.  After the bishop "has
received the properties" of the steward, they "can not be taken from the
church." And again, he that "sinneth and repenteth not shall not receive
again that which he has consecrated unto me."

... the system prohibited the steward from selling or exchanging
the consecrated property with others in the program, even family
members.  ...the rigid control of the property by the bishop tended to
discourage opportunists who might join the economic system to obtain an
"inheritance" of land, and promptly withdraw.

...  The property in the storehouse (including deeds and titles as
well as commodities) was known as the "residue" or the common
.property, and although held by the bishop it was understood that it was
jointly owned by all of the stewards.  The common property was derived
from (1) surplus initial consecrations (property or money that the
steward could reasonably manage without when he entered the system)
and (2) surplus profits (property or money that the steward had
produced during a year's time which he could reasonably manage
without) which were consecrated to the bishop.

...  while the bishop was given a fair amount of latitude in this
regard, and could exercise discretion in his disbursement of funds and
goods, he was, nevertheless, contractually bound to use the common
property for certain and specified purposes, namely (1) for  purchasing
land for inheritances, (2) Church building projects in Jackson County,
Missouri, and (3) to redistribute to the poor and needy "from time to time,
that every man who has need may be amply supplied and receive
according to his wants."

The Saints' attempt to implement all of the details of the 1831 law
of consecration and stewardship was short lived.  This resulted mostly
from inexperience but partly because of human selfishness.  ...

... the failure of the 1831 of the 1831 economic law is not
surprising.  Frist, the denial of private ownership of property was a
drastic modification of conventially accepted and recognized property
rights.  ... private accumulation and control of wealth was viewed by
Americans as an essential guarantee of every citizen of the United
States.  Similarly, the requirement of the stewards to transfer all of their
property to the bishop and to reconsecrate their annual surpluses
threatened the incentive motive and prompted members to withhold
possessions from consecration or pursue private investments outside of
the system.

... the members were by and large poor before they entered the
consecration system.  Redistribution of property thus resulted in a
leveling down rather than a leveling up of the stewards' living standard.=20
...

Lyndon W. Cook, Joseph Smith and the Law of Consecration, (Provo,
Utah: Grandin Book Company, 1985), p. 5-22.

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

Section 51
Verse 5 of section 51, as we now have it, was not originally part
of the revelation, but subsequently added.

Wherefore let my servant Edward receive the properties of this people
which have covenanted with me to obey the laws which I have given
and let my servant Edward receive the money as it shall be laid before
him according to the covenant and go and obtain a deed or article of this
land unto himself of him who holdeth it if he harden not his heart for I
have appointed him to receive these things and thus through him the
properties of the church shall be consecrated unto me.

When members of the Church arrived in Missouri they were to
convey to the bishop legal title to their assets.  ... the bishop was to
provide "inheritances" for the Saints.  ... initially this distribution did
not
secure to the member private ownership of his stewardship.  Early
contracts used by Bishop Partridge in Jackson County stipulated that real
estate was "leased" to the individual transgression or unworthiness,
members forfeited any or all of their stewardship properties.  These
early arrangements were defective for obvious reasons and when
challenged by some dissenters, were no upheld by the courts.
Lyndon W. Cook, The Revelations of the Prophet Joseph Smith:
A Historical and Biographical Commentary of the Doctrine and
Covenants, (Salt Lake City: Deseret Book, 1985), p. 69-70.

Section 52
...  Levi Hancock recorded that the revelation was received in the
evening of 6 June 1831.

In accord with the instructions of section 44, a three-day
priesthood conference was convened in Kirtland, Ohio, 3-5 June 1831.=20
Section 52 was received at the close of these meetings.  ... sixty-two
present and reveal that the time was spent in ordaining and "giving
exhortation."

Joseph Smith and twenty-two other elders were ordained to the
High Priesthood on the first day of the conference, marking the first
occasion on which any were ordained to that office in this dispensation.

...  There was great interest in the Missouri mission since the
New Jerusalem was to be identified.

[Ezra Booth is identified as the first Mormon apostate to publish
anti-Mormon literature.]

[Simonds Ryder apostatized because Joseph Smith misspelled last name
in revelation.]
Lyndon W. Cook, The Revelations of the Prophet Joseph Smith:
A Historical and Biographical Commentary of the Doctrine and
Covenants, (Salt Lake City: Deseret Book, 1985), p. 71-83.

The significance of these ordinations to the high priesthood can
be appreciated only if one understands that for several years the office
of high priest was recognized as the highest priesthood office in the
Church (see Alma 13:5-18 which undoubtedly served as the basis for
this idea)  Joseph Smith and his associates did not equate high
priesthood with Melchizedek Priesthood.  Only high priests held the high
priesthood; as such they were recognized as the elite of the priesthood.=20
In January 1832 Joseph Smith was sustained as President of the High
Priesthood (i.e., president of all the high priests), and two months later=
 he
appointed two counselors to assist him....  Section 84:63 ... clearly
identifes the early prominence of the high priests....  The affairs of the
Church were governed by two bodies of high priests, one in Kirtland and
one in Missouri, until the organization of the Church high councils in 1834,
when a small number of high priests, with additional powers, were
selected to administer and adjudicate Church matters.  The Quorum of
the First Presidency grew out of the Presidency of the High Priesthood
by 1834.  Although it retained its supremacy as a presiding body, the title
(First Presidency) more clearly identified the body as the supreme
quorum over the whole Church rather than merely an organizational
presidency.  ...  Whereas the Quorum of Twelve Apostles would
eventually assume greater authority than that of the high councils, this
did not occur immediately following the appointments to the quorum in
1835, instead it developed gradually.  By 1841, the Twelve had begun to
take their place next to the First Presidency.  Until at least 1841, elders,
seventies, and apostles wererecognized as "elders," and high priests
were high priests?the elite.   ...  Subsequently, priesthood supremacy
was given to those who had received temple ordinances, because
receiving all such ordinances extended to man the "fulness" of the
priesthood.  After the Prophet's death the significance began diminish,
and eventually the high priesthood became synonymous with
Melchizedek Priesthood and "higher priesthood."

Lyndon W. Cook, The Revelations of the Prophet Joseph Smith:
A Historical and Biographical Commentary of the Doctrine and
Covenants, (Salt Lake City: Deseret Book, 1985), p. 137-138.

Section 53
Joseph Smith left for Missouri on 19 June 1831; thus, section 53
would have been received before that date.
Lyndon W. Cook, The Revelations of the Prophet Joseph Smith:
A Historical and Biographical Commentary of the Doctrine and
Covenants, (Salt Lake City: Deseret Book, 1985), p. 84.

Section 54
The Saints from Colesville, New York, arrived in the Western
Reserve about mid-May 1831 and were located in Thompson, Ohio, on
property claimed by Leman Copley.  Intending to purchase some of
Copley's property, Church leaders had made arrangements for members
of the Church to occupy and improve the land.  Soon after their arrival,
the Saints from Colesville began to improve the property by making
fences and plowing and planting the fields.  When Church members in
Thompson were asked to consecrate their property to the Church,
Copley refused to do so, and he even reneged on the previous land
agreement.  With no place to live, members of the Church in Thompson
"sent Newel Knight and other Elders" to see Joseph Smith.  Responding
to their request, the Prophet inquired of the Lord and received section 54.

Lyndon W. Cook, The Revelations of the Prophet Joseph Smith:
A Historical and Biographical Commentary of the Doctrine and
Covenants, (Salt Lake City: Deseret Book, 1985), p. 85.

Section 55

Section 56
Unpublished revelation referred to in verse 8:

Hearken unto my words and behold I will make known unto you
what ye shall do as it shall be pleasing unto me for verify I say unto yo it
must needs be that ye let the bargain stand that ye have made
concerning those farms until it be so fulfilled behold ye are holden for the
one even so likewise thine advisary [sic] is holden for the other.=20
Wherefore it must needs be that ye pay no more money for the present
time until the contract be fulfilled and let mine aged servant Joseph and
his family go into the house after thine advisary [sic] is gone and let my
servant Ezra board with him and let all the brethren immediately assemble
together to put up an house for my servant Ezra and let my servant
Fredericks family remain and let the house be prepared and their wants
be supplied and when my servant Frederick returns from the west
behold and lo he desireth to take his family in mine own due time unto the
west let that which belongeth unto my servant Frederick be secured
unto him by deed or bond and thus he willeth that the brereap the good
thereof let mine aged servant Joseph govern the things of the farm and
provide for the families and let him have healp [sic] in as much as he
standeth in need let my servant Ezra humble himself and at the
conference meeting he shall be ordained unto power form on high and
he shall go from thence (if he be obedient unto my commandments) and
proclaim my gospel unto the western regions with my servants that must
go forth even unto the borders of the Lamanites for behold I have a great
work for them to do and it shall be given unto you to know what ye shall
do at the conference meeting even so amen.
What shall the brethren do with the monies.  Ye shall go forth and
seek dilligently [sic] among the brethren and obtain lands and save the
money that it may be consecrated to purchase lands in the west for an
everlasting inheritance even so Amen.

Lyndon W. Cook, The Revelations of the Prophet Joseph Smith:
A Historical and Biographical Commentary of the Doctrine and
Covenants, (Salt Lake City: Deseret Book, 1985), p. 89.

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

Hiram mobs introduced to Joseph a new depth of hos?tile fury,
anger, and rage.  Joseph's hope of Hiram's becoming a continuing refuge
for pondering the scriptures and translating the Bible ended abruptly
when a violent mob sought to do him bodily harm or even take his life on
24 March 1832.

... Hiram shared with other societies the English tradition of
"appropriate" mob rule.  Although not legal, the practice of tarring and
feathering was considered a right and even a responsibility of Hiram's
citizens under "specified" mob circumstances. Southern abolitionists,
wife beaters, harsh government agents, scandalously immoral persons,
and a prophet were its victims.

Little is known of the particulars of Ryder's visit to Joseph in
Kirtland except that Ryder read a newspaper describing great
destruction caused bv an earthquake in Peking, China.  When he read the
account, he recalled having heard a young Mormon girl predicting the
event.  A skeptical account continues: "This appeal to the superstitious
part of his nature was the final weight in the balance and he threw the
whole power of his influence upon the side of Mormonism."
He accepted baptism in early June 1831, was ordained an elder
on 6 June by Joseph Smith, Sr., and on 8 June was called to the ministry.
=20
...  When he received communication of his ministerial Call signed by the
Prophet Joseph Smith and Sidney Rigdon "both in the letter he received
and in the official commission to preach, however., his name was
spelled R-i-d-e-r, instead of R-y-?d-e-r ... he thought if the 'Spirit'
through
which he had been called to preach could err in the matter of spelling his
name, it might have erred in calling him to the ministry as well; or, in=
 other
words, he was led to doubt if he were called at all by the Spirit of God,
because of the error in spelling his name!"

Another historian indicated that Ryder's later apostasy was
influenced by more than the misspelling of his name.=20


This name-calling and haranguing furthered sparked the
smoldering fuels of mobocracy, but in the interim it did not prevent
Joseph's stay in the Johnson farmhouse from being productive.  The
seven months in the home proved vital to the spiritual growth and
definition of the Church.  Joseph received at the home sixteen of the
most important revelations on the development of the Church.  Among
these revelations was section 76 on the three de?grees of glory.  Other
significant events included a decision to compile and publish the Book of
Commandments, five Church conferences, and the translation of portions
of the Bible.

These months of uninterrupted spiritual outpourings came to an
abrupt end on the night of 24 March, when violence displaced peace and
crushed the sense of haven for Joseph, Sidney, and their families.=20
Although Mormon and anti-Mormon sources disagree on the details, all
agree that the local citizens, tarred and feathered Joseph and Sid?ney.=20
The local history praises "the good people of Hiram and some others,"
saying that they "went to the house of Smith and Rigdon, took them out,
stripped them to the buff, and treated them to a coat of tar and feathers
and a rail ride, which induced them to leave."

[This story should be fairly familiar.  It includes the illness inflicted
on one of the young twins that eventually caused death.  SO]

Susan Easton Black, "Hiram, Ohio: Tribulation," The Prophet Joseph:
Essays on the Life and Mission of Joseph Smith, Edited by Larry C.
Porter and Susan Easton Black (Salt lake City: Deseret Book Company)