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From: owner-gdm@xmission.com
Date: 18 May 1997 00:05:20 -0600
Doctrine and Covenants 59-62
Lesson 18
Sender: owner-gdm@xmission.com
Reply-To: gdm
Scriptural Highlights
1. The Sabbath day 2. The law of the fast 3. "The fulness of the earth" 4.
Sharing the gospel
Invite class members to share insights they gained while studying D&C 59-62.
Discussion and Application Questions
* Why is it important for us to view God's commandments as blessings? (D&C
59:4.)
* How are all of God's commandments included in the two great commandments
to love him and love each other? (See D&C 59:5-6; Matthew 22:36-40; John
13:34-35; and the quotation from Elder Smith.) How can we benefit from
viewing all of God's commandments as part of the two great commandments?
* Why do you think the Lord commands us to thank him in all things? (D&C
59:7; Mosiah 26:39.) What has the Lord done to help you during the past
week? How can you better recognize and show gratitude for his help? How can
keeping a journal help with this? (See the first quotation from President
Kimball.)
* How can we offer God a sacrifice of "a broken heart and a contrite
spirit"? (D&C 59:8; see also 3 Nephi 9:19-20). What does he promise those
who make this offering? (3 Nephi 9:21-22.)
* Why does the Lord command us to attend our Sabbath meetings? (D&C 59:9,
12; Exodus 20:8-11; 31:16-17.) How should we decide what activities are
appropriate for the Sabbath? (See D&C 59:10, 13; Mark 3:1-5; the second
quotation from President Kimball; and the quotations from Elder Benson and
President Lee.) How have you been blessed as you have kept the Sabbath day
holy?
* What are some of the purposes of fasting? (D&C 59:13-14.) How have you
overcome temptations not to fast? What have you done to make fasting
spiritually rewarding? How has the Lord blessed you as you have fasted? Why
is it important that we pay fast offerings?
What did the Lord reveal in D&C 59:16-20 about our relationship with the
earth? How can we deepen our appreciation for "all things which come of the
earth"? (D&C 59:18).
* How do the things of the earth "enliven the soul" as well as "strengthen
the body"? (D&C 59:19). Why is it important that we not use the things of
the earth "to excess"? (D&C 59:20). What can we do to take better care of
the earth?
* What experiences have shown you that the Savior knows "how to succor them
who are tempted"? (D&C 62:1; see also Hebrews 2:18; 4:15). What can we do
to receive the Savior's strength and support?
Quotations
Elder Joseph Fielding Smith: "If a person observes these commandments as
they are given in verses 5 and 6 of this section (59) he will keep the full
law of God. We cannot love our Heavenly Father, and worship him . . .
without keeping all other commandments" (Church History and Modern
Revelation, 1 :216-17).
President Spencer W. Kimball: "Those who keep a book of remembrance are
more likely to keep the Lord in remembrance in their daily lives. Journals
are a way of counting our blessings and of leaving an inventory of these
blessings for our posterity" (The Teachings of Spencer W. Kimball, p. 349).
President Spencer W. Kimball: "The Sabbath calls for constructive thoughts
and acts, and if one merely lounges about doing nothing on the Sabbath, he
is breaking it. To observe it, one will be on his knees in prayer,
preparing lessons, studying the gospel, meditating, visiting the ill and
distressed, writing letters to missionaries, taking a nap, reading
wholesome material, and attending all the meetings of that day at which he
is expected" (Ensign, Jan. 1978, p. 4).
Elder Ezra Taft Benson: "The purpose of the Sabbath is for spiritual
uplift, for a renewal of our covenants, for worship, for rest, for prayer.
It is for the purpose of feeding the spirit, that we may keep ourselves
unspotted from the world by obeying God's command....
". . . It seems to me that the following should be avoided on the Sabbath:
Overworking and staying up late Saturday so that you are exhausted the next
day. Filling the Sabbath so full of extra meetings that there is no time
for prayer, meditation, family fellowship, and counseling. Doing gardening
and odd jobs around the house. Taking trips to canyons or resorts, visiting
friends socially, joy riding, wasting time, and engaging in other
amusements. . . . Shopping or supporting with your patronage businesses
that operate on Sunday, such as grocery stores, supermarkets, restaurants,
and service stations" (Ensign, May 1971, pp. 6-7).
President Harold B. Lee: "My experience has taught me that the prompting of
the conscience to a faithful Church member is the safest indicator as to
that which is contrary to the spirit of worship on the Sabbath Day"
(Decisions for Successful Living, p. 148).
Next Week's Reading Assignment Doctrine and Covenants 63-65
Class Member Study Guide
Lesson 18
The Lord has repeated the Ten Commandments several times in the scriptures
(see Exodus 20:1-17; Mosiah 12:35-36; 13:12-24; D&C 42:18-27). In D&C 59
the Lord gave particular attention to the commandment to keep the Sabbath
day holy. This revelation was directed to the Saints who had recently
arrived in Missouri.
* As you study D&C 59, consider the purposes and benefits of the Sabbath.
How can you better keep the Sabbath day holy?
* How can you offer God a sacrifice of a "broken heart and a contrite
spirit"? (D&C 59:8; see also 3 Nephi 9:19-20).
What does he promise those who make this offering? (3 Nephi 9:21-22.)
After a brief stay in Missouri, Joseph Smith and ten elders began the
journey back to their homes in Kirtland, Ohio. As they were traveling, they
saw Satan, the destroyer, riding in his power on the Missouri River. Joseph
prayed about the experience and received D&C 61.
As you study D&C 60-62, consider what the Lord teaches us about the
importance of sharing the gospel.
The Missouri River, used by many Saints while traveling from Ohio to Missouri.
Page 36
From: "Perry L. Porter" <plporter@xmission.com>
Subject: ---> Lesson 17
Date: 18 May 1997 00:03:47 -0700
Doctrine and Covenants 57-58
Lesson 17
Scriptural Highlights
1. The Lord identifies Independence, Missouri, as the center place of Zion.
2. Be faithful in tribulation.
3. Obey the laws of the land.
4. "Be anxiously engaged in a good cause."
5. Seek the Lord's glory.
6. Repentance brings forgiveness.
Arrange for a small group or the entire class to sing a hymn about Zion
(see "Zion" in the index of the hymnbook).
Discussion and Application Questions
* What had Joseph Smith prayed for when he received D&C 57? (See the
heading to D&C 57.) What is Zion? (D&C 97:21; Moses 7:18.) What did the
Lord reveal in D&C 57:1-3 about the establishment of Zion?
* Zion is to be both a geographical location and a condition of the heart.
Why must the condition of the heart exist before the city can be
established? How can we help build Zion? (See D&C 58:6-7, the first
quotation from President Kimball, and the quotation from Elder McConkie.)
* What does it mean to be "faithful in tribulation"? (D&C 58:2). How do
some of us murmur in tribulation? How can we endure trials more faithfully?
How has the Lord blessed you when you have been faithful in tribulation?
(D&C 58:3-4 )
* What does the Lord teach us about the laws of the land? (D&C 58:21-23;
98:4-10.) What can we do in our community and nation to help improve the=
laws?
* Why is it important that we do good things of our own free will without
being commanded? (See D&C 58:26-29 and the quotation from Elder Benson.)
What are some ways we can do good on our own initiative? How has the Lord
blessed you when you (or others) have done good things on your own=
initiative?
* The Lord told Martin Harris to repent of seeking "the praise of the
world" (D&C 58:39). Why is it important that we seek the Lord's glory
instead of our own glory? (D&C 88:67.) How do we sometimes seek the praise
of the world rather than the praise of God? How can we learn not to seek
the praise of the world?
* The Lord said he was not pleased with William W. Phelps because "he
seeketh to excel, and he is not sufficiently meek" (D&C 58:41). How might
some ways of seeking to excel displease the Lord? (2 Nephi 9:28, 42.) How=
can
we seek to excel in ways that please him? (2 Nephi 9:29; Alma 13:28-29;
Matthew 6:33.)
* How can we obtain God's forgiveness for our sins? (See D&C 58:42-43; 61
:2; and the second quotation from President Kimball.) How can we know when
we have repented sufficiently? How can we know when God forgives us?
(Mosiah 4:3.) How can we forgive ourselves=97 and others - as completely as
God forgives us?
Quotations
President Spencer W. Kimball: "Zion can be built up only among those who
are the pure in heart, not a people torn by covetousness or greed, but a
pure and selfless people. Not a people who are pure in appearance, rather a
people who are pure in heart. Zion is to be in the world and not of the
world, not dulled by a sense of carnal security, nor paralyzed by
materialism. No, Zion is not things of the lower, but of the higher order,
things that exalt the mind and sanctify the heart" (Ensign, May 1978, p 81).
Elder Bruce R. McConkie: "Zion is the pure in heart; we gain purity of
heart by baptism and by obedience.... This then is the counsel of the
Brethren: Build up Zion, but build it up in the area where God has given
you birth and nationality. Build it up where he has given you citizenship,
family, and friends.... Each one of us can build up Zion in our own lives
by being pure in heart" (Ensign, May 1977, p.118).
Elder Ezra Taft Benson: "Usually the Lord gives us the overall objectives
to be accomplished and some guidelines to follow, but he expects us to work
out most of the details and methods. [These] are usually developed through
study and prayer and by living so that we can obtain and follow the
promptings of the Spirit....
"Sometimes the Lord hopefully waits on his children to act on their own,
and when they do not, they lose the greater prize, and the Lord will either
drop the entire matter and let them suffer the consequences or else he will
have to spell it out in greater detail. Usually, l fear, the more he has to
spell it out, the smaller is our reward" (in Conference Report, Apr. 1965,
pp.121-22).
President Spencer W. Kimball: "The confession of [our] major sins to a
proper Church authority is one of those requirements made by the Lord....
Where a major sin is involved, . . . two sets of forgiveness are required
to bring peace to the transgressor - one from the proper authorities of the
Lord's Church, and one from the Lord himself" (The Miracle of Forgiveness,
p.179.)
Next Week's Reading Assignment Doctrine and Covenants 59-62
Class Member Studv Guide
Lesson 17
The establishment of Zion and the New Jerusalem was a subject of great
interest to early Latter-day Saints. But where was Zion to be located? The
Lord had revealed earlier that it would be "on the borders by the
Lamanites" (D&C 28:9) in Missouri (see D&C 52:2).
Following instructions given in D&C 52, Joseph and several elders journeyed
to Missouri, preaching as they went. Shortly after the Prophet arrived, he
received D&C 57, in which the Lord explained that Zion would be built in
Independence, Jackson County, Missouri. Joseph described the land around
independence as "beautiful rolling prairies" that yielded abundant crops.
(See History of the Church, 1:197-98.)
As you study D&C 57, consider the following:
* What had Joseph Smith prayed for when he received D&C 57? (See the
heading to D&C 57.) What is Zion? (D&C 97:21; Moses 7:18.) How can we help
build Zion?
Soon after the Prophet arrived in Missouri, the Church members who had been
commanded to go there also arrived (see D&C 54:7-8; 57:15). These Saints
were eager to learn the will of the Lord for them in this new place of
gathering. During this time, Joseph received D&C 58.
As you study D&C 58, consider the following:
* What are the blessings of faithfully enduring tribulation? (D&C 58:2-4.)
What are some ways we can do good things of our own free will without being
commanded? (D&C 58:26-29.)
On 2 August 1831 in Kaw Township, twelve miles west of Independence, Sidney
Rigdon consecrated and dedicated the land for the gathering of the Saints.
On the following day, Joseph Smith dedicated the temple site at=
Independence.
On 3 August 1831, the Prophet Joseph Smith dedicated a tract of land in
Independence, Missouri, for the building of a temple. This picture shows a
portion of the original plot. Photograph by George E. Anderson, 1907.
Page 34
The Teachings of Spencer W. Kimball, p.406
Every Latter-day Saint should sustain, honor, and obey the constitutional
law of the land in which he lives. (74-02)
The Teachings of Spencer W. Kimball, Sources - Sermons and Articles
74-02 "Guidelines to Carry Forth the Work of God in Cleanliness," Gen.
Conf., Ensign (May 1974), 4 (sins of the world)
James R. Clark, Messages of the First Presidency, Vol.3, p.30
We are expressly commanded, and it becomes our duty, to uphold and sustain
every law of the land which is constitutional; we have always had a strong
desire to obey such laws, and to place ourselves in harmony with all the
institutions of the country.=20
AN EPISTLE of the First Presidency to the Church of Jesus Christ of
Latter-day Saints.
James R. Clark, Messages of the First Presidency, Vol.3, p.72
Read at the Semi-Annual Conference, held at Coalville, Summit County, Utah,
October, 1886.
James R. Clark, Messages of the First Presidency, Vol.3, p.72
Dear Brethren and Sisters:
...
James R. Clark, Messages of the First Presidency, Vol.3, p.73
THE PURIFICATION OF ZION
James R. Clark, Messages of the First Presidency, Vol.3, p.73 - p.74
So far as we can learn there is an increased disposition on the part of the
faithful officers of the Church to do all in their power to cleanse the
Wards and Stakes in their charge from those who will not conform to the
requirements of the Gospel. Greater strictness is being shown, and the
Saints who have the love of the truth within them feel that the time has
come to put away their follies and their sins far from them and to conform
to a higher standard of righteousness. The great, crying sin of this
generation is lasciviousness in its various forms. Satan, knowing how
powerful an agency this is in corrupting men and women, and in driving the
Spirit from them, and bringing them under condemnation before the Lord,
uses it to the greatest extent possible. It requires an incessant warfare
to check its spread and to prevent the people of God from becoming its
victims. No people who practice or countenance these sins can be accepted
of the Lord or find favor in His sight. His anger will fall upon them
unless they thoroughly and heartily repent of every such evil. When we take
into consideration the teachings we have received upon this subject, the
holy covenants into which we have entered, and the professions which we
make, unchastity should have no existence among us. It is sorrowful to
contemplate that Satan finds those among us who are willing to yield to his
temptations, and thus bring misery upon themselves and all connected with
them. We solemnly call, as we have done so often before, upon all the
officers of the Church to set their faces like flint against practices of
this character. Those who indulge in them must be dealt with according to
the laws of God, and they must be made to feel that if they do indulge in
this wickedness they cannot have the fellowship of the Saints nor a
standing in the Church of Christ. If men and women would only profit by the
experience of those who have fallen, they would resist the allurements of
sin and walk in the path of righteousness. "The wages of sin is death." The
misery which it brings upon the guilty, and upon all connected with them,
furnishes some idea of the dreadful condition of the wicked who die in
their sins and do not obtain the forgiveness of their God. O! that men and
women could be warned, and that they would turn to the Lord and seek unto
Him, humble themselves before Him, put away their sins, and obtain His Holy
Spirit to be their guide and their companion, then no matter what the
circumstances might be in which they were placed, they would have the peace
of heaven, the joy of the Holy Ghost, and a conscience void of offence
towards God and man? And this is the condition in which every Latter-day
Saint should live.
...
JUDICIAL PERVERSION AND OPPRESSION
James R. Clark, Messages of the First Presidency, Vol.3, p.77
The District Courts of Utah still pursue their extreme, vindictive and
unrelenting course. The law is perverted, not justly administered; the
object appears to be, not the maintenance of social purity nor the
rectification of alleged evil, but the oppression and distress of
individuals because of their religious position. The Latter-day Saints are
under the most sacred obligations to do the will of God. At the same time
they wish to obey every valid law of the land. But by the strained
interpretation and the unwarrantable application of the Edmunds Act, men
are made offenders because of their religious scruples, and rendered
criminals when they are not fairly amenable to the law. Defendants who,
according to the evidence, have only lived with one wife, are "presumed" to
have cohabited with another wife, and thus are convicted of "cohabiting
with more than one woman, when the presumption is obliterated by the proof."
James R. Clark, Messages of the First Presidency, Vol.5, p.258 - p.259
We call upon all members of the Church of Jesus Christ of Latter-day Saints
throughout the world to honor the laws of God, and obey and uphold the law
of the land; and we appeal to good men and women everywhere, regardless of
creed, party affiliation, race or condition, to join with us in an effort
to put into operation the words of Lincoln, the great emancipator, that our
country may continue to be a light to the world, a loyal, law-abiding,
God-fearing Nation. HEBER J. GRANT, ANTHONY W. IVINS, CHARLES W. NIBLEY,
First Presidency.
Neal A. Maxwell, That My Family Should Partake, p.113
d. Civic responsibilities: "Renounce war and proclaim peace." Elect to
office good and wise men. Obey and befriend "that law which is the
constitutional law of the land."
Journal of Discourses, Vol.22, p.13 - p.14 - p.15, John Taylor, January
9th, 1881
I will follow this subject a little further. We are talking about building
up Zion. Here is where the thing applies itself with great force to me as
well as to you, when you comprehend it as it exists and see it by the light
of the Spirit of Truth. For it is written: "And I say unto you, if my
people observe not this law, to keep it holy, and by this law sanctify the
land of Zion unto me, that my statutes and my judgments may be kept
thereon, that it may be most holy, behold, verily I say unto you, it shall
not be a land of Zion unto you." Well, we are talking about building up
the land of Zion, which is one of the things we are here for. And God has
said that if we do not obey this law, it shall not be a land of Zion unto
us. Does this apply to us? ...
Chapter 25:
Uphold Good Government
Separation of Church and State
William E. Berrett, Teachings of the Doctrine and Covenants, p.161
From the re-establishment of the Church of Christ upon the earth, April 6,
1830, the Church has recognized the need for a separation of Church and
State. Further, the Saints have been instructed to obey civil government
and to uphold the law of the land.
[Editorial, between 1831 to 1890, when the Mormons were living polygamy, it
was against the law of the land in every state and territory. Mr. Berrett
is offering a simplistic historical point of view, that does not square
with reality or honor the sacrifices of our former pioneers]
On February 9, 1831, Joseph Smith received a revelation in which the
following is found:
And it shall come to pass, that if any persons among you shall kill they
shall be delivered up and dealt with according to the laws of the land; for
remember that he hath no forgiveness; and it shall be proved according to
the laws of the land.
And if a man or woman shall rob, he or she shall be delivered up unto the
law of the land.
And if he or she shall steal, he or she shall be delivered up unto the law
of the land.
And if he or she shall lie, he or she shall be delivered up unto the law of
the land.
And if he or she do any manner of iniquity, he or she shall be delivered up
unto the law, even that of God.1
Obey the Law of the Land in Which You Live
This sharp distinction between crime, punishable by the law of the land and
iniquity to be handled by the Church, presented no great difficulty to the
Latter-day Saints. It was the prevailing view of Protestant New England. It
was especially acceptable as a doctrine because there is a close
relationship between obedience to [p.162] the law of the land and obedience
to the laws of God. On August 1, 1831, the Lord declared:
William E. Berrett, Teachings of the Doctrine and Covenants, p.162
Let no man break the law of the land, for he that keepeth the laws of God
hath no need to break the laws of the land.
Wherefore, be subject to the powers that be, until he reigns whose right it
is to reign, and subdues all enemies under his feet.2 Ibid., 58:21-22.
Journal of Discourses, Vol.23, p.71, Joseph F. Smith, April 9th, 1882
I ask myself, What law have you broken? What constitutional law have you
not observed? I am bound not only by allegiance to the government of the
United States, but by the actual command of God Almighty, to observe and
obey every constitutional law of the land, and without hesitancy I declare
to this congregation that I have never violated, nor transgressed any law,
I am not amenable to any penalties of the law, because I have endeavored
from my youth up to be a law-abiding citizen, and not only so, but to be a
peacemaker, a preacher of righteousness, and not only to preach
righteousness by word, but by example. What therefore have I to fear? The
Lord Almighty requires this people to observe the laws of the land, to be
subject to "the powers that be," so far as they abide by the fundamental
principles of good government, but He will hold them responsible if they
will pass unconstitutional measures and frame unjust and proscriptive laws,
as did Nebuchadnezzar and Darius, in relation to the three Hebrew children
and Daniel. If lawmakers have a mind to violate their oath, break their
covenants and their faith with the people, and depart from the provisions
of the Constitution where is the law human or divine, which binds me, as an
individual, to outwardly and openly proclaim my acceptance of their acts?
Journal of Discourses, Vol.23, p.71, Joseph F. Smith, April 9th, 1882
I firmly believe that the only way in which we can be sustained in regard
to this matter by God our Heavenly Father is by following the illustrious
examples we find in holy writ. And while we regret, and look with sorrow
upon the acts of men who seek to bring us into bondage and to oppress us,
we must obey God, for He has commanded us to do so; and at the same time He
has declared that in obeying the laws which He has given us we will not
necessarily break the constitutional laws of the land.
Melvin J. Ballard, Conference Report, April 1922, p.86
President Ivins called our attention to those experiences through which we
passed in the days of President Woodruff, when we resigned the practice of
a principle that God had revealed, when we gave it up. What for? In order
to obey the law of the land. It produced hardship, heart-ache, sorrow and
distress. Men had shown their devotion to that principle and had suffered
bonds and imprisonment, but in order that we might be a law-abiding people,
honoring and obeying and sustaining the law, we surrendered it, no matter
what it cost; the practice of it we gave up, and I hold it before the
people of this country as an evidence of the ability of the "Mormon" people
to honor and to obey the law. Let us not forget it, Latter-day Saints, that
there is a duty incumbent upon us, to continue to set a law abiding example.
[Editorial, ironically it was Ivins that was the go-between for Willford
Woodruff, Lorenzo Snow and Joseph Fielding Smith, and the Mormon Colonies
where the Mormons continued to break the laws of the land, after pretending
to obey them. Plural marriage was illegal in Mexico as well as the US and
Canada. Ivins more than anyone knew that Woodruff did NOT resign the
practice. Which went on for just as many years as did the presidency of JS.
Also there are very few conference talks about obeying the law of the land,
at least using that phrase, non before 1890 and most after 1904.]=20
=20
Anthony W. Ivins, Conference Report, April 1923, p.93
What a simple thing it is, and yet how vitally important. If the people of
the world could only be taught obedience to this doctrine, to willingly
honor and obey the law of the land in the control of civil affairs, leaving
all men to answer to the Lord in matters of faith and worship, each having
decent respect for rights and opinions of his neighbor, thus rendering to
Caesar that which belongs to Caesar, and to God that which pertains to his
Kingdom, peace would soon prevail throughout the earth, Christ's Kingdom
would be established, and the will of the Lord would be done of earth, as
it is done in heaven. May that day be hastened, is my humble prayer,
through Jesus Christ. Amen.
----------------------------
Anthony W. Ivins, Conference Report, October 1928, p.16
"We call upon all members of the Church of Jesus Christ of Latter-day
Saints throughout the world to honor the laws of God, and obey and uphold
the law of the land; and we appeal to good men and women everywhere,
regardless of creed, party affiliation, race or condition, to join with us
in an effort to put into operation the words of Lincoln, the great
emancipator, that our country may continue to be a light to the world, a
loyal, law-abiding, God-fearing Nation.
George Albert Smith, Conference Report, October 1947, p.166
As President of the Church of Jesus Christ of Latter-day Saints, I say we
do not condone it. We desire our people to obey the law of the land in
reference to marriage. If you hear anybody say that the leadership of the
Church is not in harmony with the Manifesto of Wilford Woodruff as
sustained by the Church, then you may know that he is mistaken.
Marion D. Hanks, Conference Report, April 1960, p.103
I count it one of the great privileges of my life to have been a student of
the law for some years and to have acquired through that experience a great
respect, as my father had before me, for the system of justice and the body
of law which we enjoy in this land. This is not to suppose that every
decision, judgment, interpretation, or application of law is good and just
altogether. The workings of our appellate system, the initiation, revision,
and abrogation of laws, testify that this is not so. It is to suggest that
freedom and liberty rest on law, that our laws are rooted deeply in
religious principles and rest on the moral law, and ultimately on the law
of God, and that it is our responsibility at the ballot box, in the jury
box, in civic responsibility and political leadership in our homes and on
the highways, to obey, honor, and sustain the law of the land, and to teach
our children to do likewise.
----------------------------
N. Eldon Tanner, Conference Report, October 1965, p.49
May we accept these truths and as free men honor, obey, and sustain the law
of the land in which we live, and obey the laws of God, that we might be
found worthy of the country in which we live and worthy of eternal life, I
humbly pray in the name of Jesus Christ. Amen.
The Church News, Conference Issues 1970-1987, p.4
"Every Latter-day Saint should sustain, honor and obey the constitutional
law of the land in which he lives," said President Kimball.
John A. Widtsoe, Centennial Series, Handbook of the Restoration, p.184
Religion is more than ethics. To be honest because it is [p.184] safe and
profitable in a community of equally strong men; or to be virtuous to
escape venereal disease; or to obey the law of the land to avoid the jail...
After Baptism, What?, p.21
It is easily seen, therefore, why the Lord told us that if we obey his law,
there is no need to disobey the law of the land.
After Baptism, What?, p.21
Times and Seasons, Vol.4, p.248
Joseph Fielding Smith, Life of Joseph F. Smith, p.95
Lucy Mack Smith, History of Joseph Smith, p.272
Mormon Redress Petitions, p.628
History of the Church, Vol.3, Appendix, p.413
All give the following quote.
My brother Joseph replied that he did not know what good he could do in any
consultation, as he was only a private individual; however he said that he
was always willing to do all the good he could and would obey every law of
the land, and then leave the event with God.
[Editorial, JS had polyginst wives and polyandrus wifes, which were against
the law of the land where he lived.]
-------------------
Lyndon W. Cook; BYU Studies Vol. 22, No. 1, pg.55
William Law perceived Joseph Smith's religious views to be antithetical to
good law and order. Not unlike that of Oliver Cowdery, David Whitmer,
Thomas B. Marsh, and others, William's disaffection coincided with a
spiritual departure from the essential purposes of the Kingdom. Law opposed
a growing ecclesiastical control over his economic, political, and social
life. According to his own statements (made just prior to and after his
excommunication), William Law turned against the Mormon prophet because of
William's perception that (1) Joseph was totally ungovernable and defiant
and was determined to obey or disobey the law of the land at his
convenience (i.e., a claim to higher law); (2) Joseph united church and
state, both as mayor of Nauvoo (in the passage of city ordinances and the
use of police power) and as an influential religious leader by manipulating
or seeking to manipulate politicians for private purposes (i.e., breakdown
of the rule of law); (3) Joseph had allowed the established judicial order
of church government to be trampled under foot; (4) Joseph had attempted to
control the temporal (financial) interests of the Mormon people by
ecclesiastical authority; and (5) more importantly, Joseph had corrupted
the Church by introducing "false and damnable" doctrines such as a
plurality of Gods, a plurality of wives, and the doctrine of unconditional
sealing up unto eternal life (i.e., Joseph Smith was a fallen prophet).
---------------
-------------------------------------------------------------------------------
From: owner-gdm@xmission.com
Date: 18 May 1997 00:26:53 -0600
Sender: owner-gdm@xmission.com
Reply-To: gdm
Got a little carried away sending this too soon.
-----------------
The Lord's Day
Joseph Fielding Smith, Answers to Gospel Questions, Vol.2, p.58
Question: "My neighbor . . . says that the Latter-day Saints are not true
Christians because they desecrate the true Sabbath which is Saturday and
has been from the beginning and that man has no right to change it. He
maintains that it was on the seventh day that the Lord rested from his
labors when he created this earth, and this was established to be
perpetuated through the ages, and the pope of Rome changed it to Sunday,
and the Protestants have followed this to their condemnation. What answer
do we have to this statement?"
Answer: The complete answer to these questions is found in the D&C,
Section 59. This revelation was given on Sunday, August 7, 1831, in Jackson
County, Missouri. In this revelation the Lord promised the members of the
Church who sought inheritances in Missouri that he would abundantly bless
them if they would covenant with him to keep his commandments. They would
be crowned with blessings from above, "yea and with commandments not a few,
and with revelations in their time--they that are faithful and diligent
before me." After making this promise the Lord reiterated commandments from
the Decalogue given on Sinai, and added this commandment concerning the
Sabbath day:
Thou shalt thank the Lord thy God in all things.
Thou shalt offer a sacrifice unto the Lord thy God in righteousness, even
that of a broken heart and a contrite spirit.
And that thou mayest more fully keep thyself unspotted from the world, thou
shalt go to the house of prayer and offer up thy sacraments upon my holy day;
For verily this is a day appointed unto you to rest from your labors, and
to pay thy devotions unto the Most High;
Nevertheless thy vows shall be offered up in righteousness on all days and
at all times;
But remember that on this, the Lord's day, thou shalt offer thine oblations
and thy sacraments unto the Most High, confessing thy sins unto thy
brethren, and before the Lord.
And on this day thou shalt do none other thing, only let thy food be
prepared with singleness of heart that thy fasting may be perfect, or, in
other words, that thy joy may be full.
THE LORD'S DAY IS SUNDAY
After giving this commandment the Lord promised other blessings that would
follow through obedience, and then added:
And in nothing doth man offend God, or against none is his wrath kindled,
save those who confess not his hand in all things, and obey not his
commandments.
The Lord's day was, of course, Sunday, and on this day the Latter-day
Saints have been commanded to observe the weekly Sabbath. So far as the
Latter-day Saints are concerned, the Lord has spoken. This settles the
question. Perhaps this is as far as we need to go in defense of our
observance of the Sabbath day on the first day of the week, but it would
not satisfy our correspondent if we stopped here. Moreover it will be of
general interest to all members of the Church to have some additional
discussion.
Those who believe that the Sabbath should be on Saturday have made a fetish
of the Sabbath day. They have, like the Pharisees and Sadducees of old,
measured man to the length of their procrustean bed and condemn all others
who may be just as devout as they. They have forgotten, it seems, the
counsel of our Lord:
And he said unto them, The sabbath was made for man, and not man for the
sabbath:
Therefore the Son of man is Lord also of the sabbath.1
Being the Lord of the Sabbath he had the divine right to change the day,
and that is exactly what he has done.
---------------------------
James E. Talmage, Articles of Faith, Ch.24, p.451
Christ came not to destroy the law of Moses but to fulfil it; and through
Him the law was superseded by the Gospel. The Savior rose from the tomb on
the first day of the week; and that particular Sunday, as also the next,
was rendered forever memorable by the bodily visitation of the resurrected
Lord to the assembled apostles and others. To the believers in the
crucified and risen Savior, Sunday became the Lord's Day, and in time took
the place of Saturday as the weekly Sabbath in the Christian churches.
---------------------------
Hugh Nibley, Teachings of the Book of Mormon, Semester 4, p.175
It has been announced in the news today that the Reorganized Church has
denounced the doctrine of the second coming of Christ. I can almost equal
that. In Cairo the Church meets on Friday, because Friday is the sacred day
of the Moslems. The shops close on Friday, and we have our Sunday School on
Friday. ThatÆs our Sunday. It feels just like Sunday, it looks just like
Sunday, it smells like Sunday. In every respect itÆs a Sunday thereÆs no
difference to us at all. The day is Friday, but itÆs a good time. The
interesting thing is that the Christian churches all observe Sunday in
Cairo. To be in keeping with them, the Seventh-Day Adventist Church also
faithfully observes Sunday as the Sabbath. Now when you consider that their
entire religion is built around the idea that you must have the Sabbath on
Saturday, the Jewish Sabbath, and nothing else will do, [that is strange].
WeÆre all [gone] astray because we observe Sunday instead of Saturday,
which Constantine introduced in the fourth century. [In Cairo] the
Adventists are all going to Sunday School on Sunday. ItÆs a strange world
we live in.
---------------------------
Reynolds and Sjodahl, Commentary on the Book of Mormon, Vol. 2., p.144
The Sabbath, one day out of each week, was kept by the Jews on the day now
called Saturday. How early this was taken to be the seventh day is not
known. After the Ascension of Jesus the Disciples met on the first day of
each week for prayer and praise. The Jewish Christians for a long time kept
both the first and seventh; but as Gentile Christians, having never kept
any such day before, celebrated only the first day of the week as the Lord
s day. The celebration of the seventh day by Christians was finally
abandoned. (Cruden's Concordance of the Bible)
B. H. Roberts, New Witnesses for God, Vol.1, p.20
Although this breach was patched up after the death of the Emperor Michael,
difficulties broke out again between the East and the West from time to
time, until finally in the eleventh century, when Michael Cerularius,
patriarch of Constantinople, opposed the Western churches with respect to
their making use of unleavened bread in the sacrament, their observation of
the Sabbath, and fasting on Saturday, charging therein that they lived in
communion with the Jews. Pope Leo IX. replied, and in his apology for the
Western churches declaimed warmly against the false doctrine of the Greeks,
and ended by placing on the altar of Santa Sophia, by his legates, a deed
of excommunication against the Patriarch, Michael Cerularius. This was the
first rupture. From that time the mutual hatred of the Greeks and the
Latins became insuperable, insomuch that they have continued ever since
separated from each other's communion.j
----------------------------
Smith and Sjodahl, Doctrine and Covenants Commentary, Sec. 59, p.356
Christian observers of Saturday as the Sabbath tell us that some pope is
responsible for the change from the seventh to the first day of the week,
and almost in the same breath they declare that Constantine the Great is
the author of it. Roman Catholics, of course, accept, for the head of their
church, the responsibility, but the change was made long before there was
an ecclesiastical "head" in Rome. There is no uncertainty in the minds of
the Latter-day Saints on the question. This Revelation recognizes Sunday,
the Lord's day, as the Sabbath in this dispensation.
It might, further, be observed that the Sabbath law does not, primarily,
set apart either Saturday or Sunday as the Sabbath, but A SEVENTH PART OF
THE WEEK. "Six days shalt thou labor, but the seventh is the Sabbath of the
Lord thy God." It is immaterial where you begin counting, as long as the
rule of working six days and resting on the seventh is observed. The rule
is the same as that which governs tithe-paying. One dollar out of ten
belongs to the Lord. Which one? Any of them. Which day of the seven belongs
to the Lord? Any of them, but as the Sabbath is for the entire community,
one day must be agreed upon for the good of all.
-------------------------
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.331
Chapter 23
The Sabbath Day
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.331
There has been considerable difference of opinion among Christians as to
whether they should worship on the seventh day of the week (Saturday), the
sabbath of the Jews, or the first day of the week (Sunday), the day upon
which Christ arose from the tomb, called in Holy Writ, the Lord's day. It
therefore seems proper that in the restoration of his church in this
dispensation, the Lord should express himself on this subject. He did so in
a revelation to the Prophet Joseph Smith given in Zion, Jackson County,
Missouri, August 7, 1831, from which we quote:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.331
And that thou mayest more fully keep thyself unspotted from the world, thou
shalt go to the house of prayer and offer up thy sacraments upon my holy day;
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.331
For verily this is a day appointed unto you to rest from your labors, and
to pay thy devotions unto the Most High;
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.331
Nevertheless thy vows shall be offered up in righteousness on all days and
at all times;
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.331
But remember that on this, the Lord's day, thou shalt offer thine oblations
and thy sacraments unto the Most High, confessing thy sins unto thy
brethren, and before the Lord. (D&C 59:9-12.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.331
From this revelation, we learn that the Lord designates "the Lord's day" as
"my holy day." Again, it is through the revelation of the Lord to his
prophet of this dispensation that this truth is made plain, rather than
through a study of ancient scriptures or of history. However, let us turn
to the scriptures of old to learn that this revelation of the Lord in the
reestablishment of his church upon the earth in this dispensation in no way
conflicts with instructions and revelations given by the Lord through his
prophets of former days.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
History of the Sabbath Day
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
Let us pursue a brief study of the history of the sabbath day:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
And on the seventh day God ended his work which he had made: and he rested
on the seventh day from all his work which he had made.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
And God blessed the seventh day, and sanctified it: because that in it he
had rested from all his work which God created and made. (Genesis 2:2-3.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
From this account it is clear that "God blessed the seventh day, and
sanctified it: because that in it he had rested from all his work." But
from a study of the scriptures it would appear that the first commandment
given through any of the prophets that the people should observe this as a
day of worship was that which was given through Moses about 2500 years
after the creation. In Deuteronomy we learn why God gave the commandment to
the children of Israel at that time:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
The Lord our God made a covenant with us in Horeb.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
The Lord made not this covenant with our fathers, but with us, even us, who
are all of us here alive this day. . . .
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
Keep the sabbath day to sanctify it, as the Lord thy God hath commanded
thee. . . .
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
And remember that thou wast a servant in the land of Egypt, and that the
Lord thy God brought thee out thence through a mighty hand and by a
stretched out arm: therefore the Lord thy God commanded thee to keep the
sabbath day. (Deuteronomy 5:2-3, 12, 15.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
From this scripture it is apparent that this was a new covenant the Lord
made with Israel in Horeb; that he had not made this covenant with their
fathers; that he made this covenant so that they might remember that they
were servants in the land of Egypt; and that the Lord their God brought
them out through a mighty hand and by a stretched-out arm, and therefore
the Lord their God commanded them to keep the sabbath day.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.333
This commandment to observe the sabbath day was incorporated in the law of
Moses, as were also the sabbatic year and the forty-ninth and the
fiftieth-year sabbath.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.333
Speaking of the law of Moses, the apostle Paul stated: "Wherefore the law
was our schoolmaster to bring us unto Christ, that we might be justified by
faith." (Galatians 3:24.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.333
If the law of Moses, therefore, were the schoolmaster to bring us unto
Christ, it would seem perfectly reasonable to assume that when Christ came,
there would be no further need of the schoolmaster.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.333
Israel's Sabbath to Cease
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.333
When we understand that the law of Moses, including its sabbaths, was a
schoolmaster to bring us unto Christ, we are better able to understand why
the Lord permitted his prophet Hosea to declare that he would cause
Israel's sabbaths to cease: "I will also cause all her mirth to cease, her
feast days, her new moons, and her sabbaths, and all her solemn feasts."
(Hosea 2:11.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.333
Can we accept the scriptures as the word of God and question that this
prophecy of Hosea should be fulfilled and that the Lord would truly cause
Israel's sabbaths to cease? When Hosea's prophecy was fulfilled, the way
was obviously opened for the introduction of a new sabbath.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.333
A New Sabbath, the Lord's Day
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.333
The Savior understood that a change was to be made in the sabbath:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.333
And he said unto them, The sabbath was made for man, and not man for the
sabbath:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.334
Therefore the Son of man is Lord also of the sabbath. (Mark 2:27-28.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.334
Jesus did not come to break the law but to fulfill it. Thus, in him, the
Jewish sabbath was fulfilled, as was the remainder of the law of Moses,
which was the "schoolmaster to bring us unto Christ." Hence, when Christ
came, he became also Lord of the sabbath. He himself declared that he came
to fulfill the law: "Think not that I am come to destroy the law, or the
prophets: I am not come to destroy, but to fulfil." (Matthew 5:17.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.334
Since Jesus came to fulfill the law, why should some still want to retain
it? Why should they not prefer to accept that which Jesus brought to take
the place of the law, which includes the new sabbath, the first day of the
week or the Lord's day (Sunday), the day upon which Jesus arose from the
tomb? "The Lord's day" is the day he directed his saints in this
dispensation to worship him. (See D&C 59:12.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.334
John, the beloved disciple of the Lord, while banished upon the Isle of
Patmos "for the word of God, and for the testimony of Jesus Christ," wrote:
"I was in the Spirit on the Lord's day, and heard behind me a great voice,
as of a trumpet." (Revelation 1:10.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.334
Why should this day be called "the Lord's day," if it were not a sacred
day? Remember, "the Son of man is Lord also of the sabbath."
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.334
Because the day on which the sabbath was observed was changed, the apostle
Paul realized that the saints would be criticized, as they were for other
practices to which the Jews objected: "Let no man therefore judge you in
meat, or in drink, or in respect of an holyday, or of the new moon, or of
the sabbath days." (Colossians 2:16.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.334
This warning from the apostle Paul would have been entirely uncalled for
were the saints worshiping on the Jewish sabbath, for the Jews then would
have had no occasion to judge them on this matter.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
The Saints Worshiped on the First Day of the Week
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
There is no record that the saints observed the Jewish sabbath as a day of
worship following the resurrection of the Savior. The apostles did,
however, meet with the Jews in their synagogues on their sabbath to teach
them the gospel. (See Acts 13:13-44; 17:1-2.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
The records are quite complete, however, in indicating that the saints
often met to worship on the first day of the week (Sunday), the Lord's day,
or the day that Jesus arose from the tomb:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
Then the same day at evening, being the first day of the week, when the
doors were shut where the disciples were assembled for fear of the Jews,
came Jesus and stood in the midst, and saith unto them, Peace be unto you.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
And after eight days again his disciples were within, and Thomas with them:
then came Jesus, the doors being shut, and stood in the midst, and said,
Peace be unto you. (John 20:19, 26.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
And upon the first day of the week, when the disciples came together to
break bread, Paul preached unto them, ready to depart on the morrow; and
continued his speech until midnight. (Acts 20:7.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
Now concerning the collection for the saints, as I have given order to the
churches of Galatia, even so do ye.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
Upon the first day of the week let every one of you lay by him in store, as
God hath prospered him, that there be no gatherings when I come. (1
Corinthians 16:1-2.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
The following scripture is particularly significant, since the day of
Pentecost was the day following the Jewish sabbath:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
And when the day of Pentecost was fully come, they were all with one accord
in one place.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
And suddenly there came a sound from heaven as of a rushing mighty wind,
and it filled all the house where they were sitting.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
And there appeared unto them cloven tongues like as of fire, and it sat
upon each of them.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335 - p.336
And they were all filled with the Holy Ghost, and began to peak with other
tongues, as the Spirit gave them utterance. (Acts 2:1-4. See also Leviticus
23:15-16.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.336
What consistent explanation can be given for the fact that the saints met
to worship on the first day of the week -- Sunday, the Lord's day, the day
upon which the Savior rose from the tomb -- instead of on Saturday, the
Jewish sabbath, except that the Lord did cause the Jewish sabbaths to
cease, as the prophet Hosea declared he would? Jesus instituted a new
sabbath, the Lord's day, thus becoming "Lord also of the sabbath."
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.336
Greek Bible Designates the First Day of the Week as a Sabbath
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.336
This conclusion is further sustained by the fact that the first day of the
week (Sunday) is called a sabbath eight times in the original Greek Bible.
Had the Bible, therefore, been correctly translated, much of the present
confusion in this matter would have been eliminated. Why would the first
day of the week (Sunday) be called a sabbath in the Bible if it were not a
sabbath? And how did it become a sabbath other than as we have explained?
"In the end of the sabbath, as it began to dawn toward the first day of the
week. . . ." (Matthew 28:1. In Greek, "sabbath" instead of "first day of
the week.")
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.336
This text may be confusing because of its reference to two sabbaths, unless
one keeps in mind the fact that the Christian sabbath (first day of the
week) follows immediately the Jewish sabbath (seventh day of the week).
Hence the reference to two sabbaths.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.336
And very early in the morning the first day of the week. .. (Mark 16:2. In
Greek, "sabbath" instead of "first day of the week.")
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.336
Now when Jesus was risen early the first day of the week.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.336
. . . (Mark 16:9. In Greek, "sabbath" instead of "first day of the week.")
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337
Now upon the first day of the week. . . . (Luke 24:1. In Greek, "sabbath"
instead of "first day of the week.")
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337
The first day of the week. . . . (John 20:1. In Greek, "sabbath" instead of
"first day of the week.")
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337
Then the same day at evening, being the first day of the week. (John 20:19.
In Greek, "sabbath" instead of "first day of the week.")
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337
And upon the first day of the week. . .. (Acts 20:7. In Greek, "sabbath"
instead of "first day of the week.")
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337
Upon the first day of the week. . . . (1 Corinthians 16:2. In Greek,
"sabbath" instead of "first day of the week.")
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337
From the foregoing, it should be clear that the writers of the New
Testament fully understood that the first day of the week (Sunday) was a
sabbath day, and that it was the day upon which the saints met to worship.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337
Early Christians Worshiped on the First Day of the Week
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337
The early church historians stated that the first day of the week, the day
on which the Lord arose from the tomb, was held sacred by the Christians as
a day of worship. This, together with the evidence we have already
submitted, refutes the claims of some that the change from Saturday to
Sunday was instituted by Constantine, Emperor of Rome:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337
. . . It is indeed true, that Constantine's life was not such as the
precepts of Christianity required; and it is also true that he remained a
catechumen (unbaptized Christian) all his life, and was received to full
membership in the church, by baptism at Nicomedia only a few days before
his death.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337 - p.338
Footnote 25 . . . . That Constantine, long before this time, A.D. 324,
declared himself a Christian, and was acknowledged as such by the churches,
is certain. It is also true, he had for a long time performed the religious
acts of an unbaptized Christian, that is, of a catechumen; for he attended
public worship, fasted, prayed, observed the Christian Sabbath and the
anniversaries of the martyrs, and watched on the vigils of Easter, etc.
(Mosheim's Church History, Book 2, Century 4, Part 1, Chap. 1:8.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.338
. . . The Christians of this century, in piety, assembled for the worship
of God and for their advancement of the first day of the week, the day on
which Christ reassumed his life; for that this day was set apart for
religious worship by the apostles themselves, and that, after the example
of the church at Jerusalem, it was generally observed, we have
unexceptionable testimony. (Mosheim's Church History, Book 1, Century 1,
Part 2, Chap. 4:4.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.338
Those who were brought up in the ancient order of things, have come to the
possession of a new hope, no longer observing the Sabbath (Jewish or
seventh day), but living in the observance of the Lord's day (first day) on
which also our life was sprung by him and his death. (Epistle to the
Magnesians, 101 A.D., Chap. 9, Ignatius.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.338
On one day, the first day of the week, we assembled ourselves together.
(Barderaven, A.D. 130.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.338
And on the day which is called Sunday, there is an assembly in the same
place of all who live in cities, or in country districts; and the records
of the Apostles, or the writings of the Prophets, are read as long as we
have time. . . . Sunday is the day on which we all hold our common
assembly, because it is the first day on which God, when He changed the
darkness and matter, made the world: and Jesus Christ our Savior, on the
same day, rose from the dead. . .. (Justin Martyr, Apologies, 1:67 A.D. 140.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.338
He, in fulfilment of the precept according to the gospel, keeps the Lord's
day. (Clement of Alexandria, Book 7, Chap. 12, A.D. 193.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.338
We neither accord with the Jews in their peculiarities in regard to food
nor in their sacred days. (Apologies, Sec. 21, A.D. 200.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.338
We ourselves are accustomed to observe certain days, as for example, the
Lord's day. (Origen, Book 3, Chap. 23, A.D. 201.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.338
But why is it, you ask, that we gather on the Lord's day to celebrate our
solemnities? Because that was the way the Apostles also did. (De Fuga
XIV:11, 141,200 A.D.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.338 - p.339
It will thus be seen that through the revelations of the Lord to the
Prophet Joseph Smith in directing his saints of this dispensation to
observe as a day of worship the Lord's day (Sunday), the first day of the
week, he only confirmed his approval of the practice of the saints of
former days, as fully sustained by Holy Writ and the early church
historians. If they had been in error in abandoning the seventh day
(Saturday, the Jewish sabbath), in favor of the Lord's day (Sunday, the
first day of the week), the Lord would surely have so indicated, for in
restoring the gospel he did not hesitate to correct mistakes that had been
made by alleged church leaders through the ages.
-------------------------------------------------------------------------------
From: owner-gdm@xmission.com
Date: 18 May 1997 14:51:02 -0600
Doctrine and Covenants 59-62
Lesson 18
Sender: owner-gdm@xmission.com
Reply-To: gdm
Scriptural Highlights
1. The Sabbath day 2. The law of the fast 3. "The fulness of the earth" 4.
Sharing the gospel
Invite class members to share insights they gained while studying D&C 59-62.
Discussion and Application Questions
* Why is it important for us to view God's commandments as blessings? (D&C
59:4.)
* How are all of God's commandments included in the two great commandments
to love him and love each other? (See D&C 59:5-6; Matthew 22:36-40; John
13:34-35; and the quotation from Elder Smith.) How can we benefit from
viewing all of God's commandments as part of the two great commandments?
* Why do you think the Lord commands us to thank him in all things? (D&C
59:7; Mosiah 26:39.) What has the Lord done to help you during the past
week? How can you better recognize and show gratitude for his help? How can
keeping a journal help with this? (See the first quotation from President
Kimball.)
* How can we offer God a sacrifice of "a broken heart and a contrite
spirit"? (D&C 59:8; see also 3 Nephi 9:19-20). What does he promise those
who make this offering? (3 Nephi 9:21-22.)
* Why does the Lord command us to attend our Sabbath meetings? (D&C 59:9,
12; Exodus 20:8-11; 31:16-17.) How should we decide what activities are
appropriate for the Sabbath? (See D&C 59:10, 13; Mark 3:1-5; the second
quotation from President Kimball; and the quotations from Elder Benson and
President Lee.) How have you been blessed as you have kept the Sabbath day
holy?
* What are some of the purposes of fasting? (D&C 59:13-14.) How have you
overcome temptations not to fast? What have you done to make fasting
spiritually rewarding? How has the Lord blessed you as you have fasted? Why
is it important that we pay fast offerings?
What did the Lord reveal in D&C 59:16-20 about our relationship with the
earth? How can we deepen our appreciation for "all things which come of the
earth"? (D&C 59:18).
* How do the things of the earth "enliven the soul" as well as "strengthen
the body"? (D&C 59:19). Why is it important that we not use the things of
the earth "to excess"? (D&C 59:20). What can we do to take better care of
the earth?
* What experiences have shown you that the Savior knows "how to succor them
who are tempted"? (D&C 62:1; see also Hebrews 2:18; 4:15). What can we do
to receive the Savior's strength and support?
Quotations
Elder Joseph Fielding Smith: "If a person observes these commandments as
they are given in verses 5 and 6 of this section (59) he will keep the full
law of God. We cannot love our Heavenly Father, and worship him . . .
without keeping all other commandments" (Church History and Modern
Revelation, 1 :216-17).
President Spencer W. Kimball: "Those who keep a book of remembrance are
more likely to keep the Lord in remembrance in their daily lives. Journals
are a way of counting our blessings and of leaving an inventory of these
blessings for our posterity" (The Teachings of Spencer W. Kimball, p. 349).
President Spencer W. Kimball: "The Sabbath calls for constructive thoughts
and acts, and if one merely lounges about doing nothing on the Sabbath, he
is breaking it. To observe it, one will be on his knees in prayer,
preparing lessons, studying the gospel, meditating, visiting the ill and
distressed, writing letters to missionaries, taking a nap, reading
wholesome material, and attending all the meetings of that day at which he
is expected" (Ensign, Jan. 1978, p. 4).
Elder Ezra Taft Benson: "The purpose of the Sabbath is for spiritual
uplift, for a renewal of our covenants, for worship, for rest, for prayer.
It is for the purpose of feeding the spirit, that we may keep ourselves
unspotted from the world by obeying God's command....
". . . It seems to me that the following should be avoided on the Sabbath:
Overworking and staying up late Saturday so that you are exhausted the next
day. Filling the Sabbath so full of extra meetings that there is no time
for prayer, meditation, family fellowship, and counseling. Doing gardening
and odd jobs around the house. Taking trips to canyons or resorts, visiting
friends socially, joy riding, wasting time, and engaging in other
amusements. . . . Shopping or supporting with your patronage businesses
that operate on Sunday, such as grocery stores, supermarkets, restaurants,
and service stations" (Ensign, May 1971, pp. 6-7).
President Harold B. Lee: "My experience has taught me that the prompting of
the conscience to a faithful Church member is the safest indicator as to
that which is contrary to the spirit of worship on the Sabbath Day"
(Decisions for Successful Living, p. 148).
Next Week's Reading Assignment Doctrine and Covenants 63-65
Class Member Study Guide
Lesson 18
The Lord has repeated the Ten Commandments several times in the scriptures
(see Exodus 20:1-17; Mosiah 12:35-36; 13:12-24; D&C 42:18-27). In D&C 59
the Lord gave particular attention to the commandment to keep the Sabbath
day holy. This revelation was directed to the Saints who had recently
arrived in Missouri.
* As you study D&C 59, consider the purposes and benefits of the Sabbath.
How can you better keep the Sabbath day holy?
* How can you offer God a sacrifice of a "broken heart and a contrite
spirit"? (D&C 59:8; see also 3 Nephi 9:19-20).
What does he promise those who make this offering? (3 Nephi 9:21-22.)
After a brief stay in Missouri, Joseph Smith and ten elders began the
journey back to their homes in Kirtland, Ohio. As they were traveling, they
saw Satan, the destroyer, riding in his power on the Missouri River. Joseph
prayed about the experience and received D&C 61.
As you study D&C 60-62, consider what the Lord teaches us about the
importance of sharing the gospel.
The Missouri River, used by many Saints while traveling from Ohio to Missouri.
Page 36
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The Lord's Day
Joseph Fielding Smith, Answers to Gospel Questions, Vol.2, p.58
Question: "My neighbor . . . says that the Latter-day Saints are not true
Christians because they desecrate the true Sabbath which is Saturday and
has been from the beginning and that man has no right to change it. He
maintains that it was on the seventh day that the Lord rested from his
labors when he created this earth, and this was established to be
perpetuated through the ages, and the pope of Rome changed it to Sunday,
and the Protestants have followed this to their condemnation. What answer
do we have to this statement?"
Answer: The complete answer to these questions is found in the D&C,
Section 59. This revelation was given on Sunday, August 7, 1831, in Jackson
County, Missouri. In this revelation the Lord promised the members of the
Church who sought inheritances in Missouri that he would abundantly bless
them if they would covenant with him to keep his commandments. They would
be crowned with blessings from above, "yea and with commandments not a few,
and with revelations in their time--they that are faithful and diligent
before me." After making this promise the Lord reiterated commandments from
the Decalogue given on Sinai, and added this commandment concerning the
Sabbath day:
Thou shalt thank the Lord thy God in all things.
Thou shalt offer a sacrifice unto the Lord thy God in righteousness, even
that of a broken heart and a contrite spirit.
And that thou mayest more fully keep thyself unspotted from the world, thou
shalt go to the house of prayer and offer up thy sacraments upon my holy day;
For verily this is a day appointed unto you to rest from your labors, and
to pay thy devotions unto the Most High;
Nevertheless thy vows shall be offered up in righteousness on all days and
at all times;
But remember that on this, the Lord's day, thou shalt offer thine oblations
and thy sacraments unto the Most High, confessing thy sins unto thy
brethren, and before the Lord.
And on this day thou shalt do none other thing, only let thy food be
prepared with singleness of heart that thy fasting may be perfect, or, in
other words, that thy joy may be full.
THE LORD'S DAY IS SUNDAY
After giving this commandment the Lord promised other blessings that would
follow through obedience, and then added:
And in nothing doth man offend God, or against none is his wrath kindled,
save those who confess not his hand in all things, and obey not his
commandments.
The Lord's day was, of course, Sunday, and on this day the Latter-day
Saints have been commanded to observe the weekly Sabbath. So far as the
Latter-day Saints are concerned, the Lord has spoken. This settles the
question. Perhaps this is as far as we need to go in defense of our
observance of the Sabbath day on the first day of the week, but it would
not satisfy our correspondent if we stopped here. Moreover it will be of
general interest to all members of the Church to have some additional
discussion.
Those who believe that the Sabbath should be on Saturday have made a fetish
of the Sabbath day. They have, like the Pharisees and Sadducees of old,
measured man to the length of their procrustean bed and condemn all others
who may be just as devout as they. They have forgotten, it seems, the
counsel of our Lord:
And he said unto them, The sabbath was made for man, and not man for the
sabbath:
Therefore the Son of man is Lord also of the sabbath.1
Being the Lord of the Sabbath he had the divine right to change the day,
and that is exactly what he has done.
---------------------------
James E. Talmage, Articles of Faith, Ch.24, p.451
Christ came not to destroy the law of Moses but to fulfil it; and through
Him the law was superseded by the Gospel. The Savior rose from the tomb on
the first day of the week; and that particular Sunday, as also the next,
was rendered forever memorable by the bodily visitation of the resurrected
Lord to the assembled apostles and others. To the believers in the
crucified and risen Savior, Sunday became the Lord's Day, and in time took
the place of Saturday as the weekly Sabbath in the Christian churches.
---------------------------
Hugh Nibley, Teachings of the Book of Mormon, Semester 4, p.175
It has been announced in the news today that the Reorganized Church has
denounced the doctrine of the second coming of Christ. I can almost equal
that. In Cairo the Church meets on Friday, because Friday is the sacred day
of the Moslems. The shops close on Friday, and we have our Sunday School on
Friday. ThatÆs our Sunday. It feels just like Sunday, it looks just like
Sunday, it smells like Sunday. In every respect itÆs a Sunday thereÆs no
difference to us at all. The day is Friday, but itÆs a good time. The
interesting thing is that the Christian churches all observe Sunday in
Cairo. To be in keeping with them, the Seventh-Day Adventist Church also
faithfully observes Sunday as the Sabbath. Now when you consider that their
entire religion is built around the idea that you must have the Sabbath on
Saturday, the Jewish Sabbath, and nothing else will do, [that is strange].
WeÆre all [gone] astray because we observe Sunday instead of Saturday,
which Constantine introduced in the fourth century. [In Cairo] the
Adventists are all going to Sunday School on Sunday. ItÆs a strange world
we live in.
---------------------------
Reynolds and Sjodahl, Commentary on the Book of Mormon, Vol. 2., p.144
The Sabbath, one day out of each week, was kept by the Jews on the day now
called Saturday. How early this was taken to be the seventh day is not
known. After the Ascension of Jesus the Disciples met on the first day of
each week for prayer and praise. The Jewish Christians for a long time kept
both the first and seventh; but as Gentile Christians, having never kept
any such day before, celebrated only the first day of the week as the Lord
s day. The celebration of the seventh day by Christians was finally
abandoned. (Cruden's Concordance of the Bible)
B. H. Roberts, New Witnesses for God, Vol.1, p.20
Although this breach was patched up after the death of the Emperor Michael,
difficulties broke out again between the East and the West from time to
time, until finally in the eleventh century, when Michael Cerularius,
patriarch of Constantinople, opposed the Western churches with respect to
their making use of unleavened bread in the sacrament, their observation of
the Sabbath, and fasting on Saturday, charging therein that they lived in
communion with the Jews. Pope Leo IX. replied, and in his apology for the
Western churches declaimed warmly against the false doctrine of the Greeks,
and ended by placing on the altar of Santa Sophia, by his legates, a deed
of excommunication against the Patriarch, Michael Cerularius. This was the
first rupture. From that time the mutual hatred of the Greeks and the
Latins became insuperable, insomuch that they have continued ever since
separated from each other's communion.j
----------------------------
Smith and Sjodahl, Doctrine and Covenants Commentary, Sec. 59, p.356
Christian observers of Saturday as the Sabbath tell us that some pope is
responsible for the change from the seventh to the first day of the week,
and almost in the same breath they declare that Constantine the Great is
the author of it. Roman Catholics, of course, accept, for the head of their
church, the responsibility, but the change was made long before there was
an ecclesiastical "head" in Rome. There is no uncertainty in the minds of
the Latter-day Saints on the question. This Revelation recognizes Sunday,
the Lord's day, as the Sabbath in this dispensation.
It might, further, be observed that the Sabbath law does not, primarily,
set apart either Saturday or Sunday as the Sabbath, but A SEVENTH PART OF
THE WEEK. "Six days shalt thou labor, but the seventh is the Sabbath of the
Lord thy God." It is immaterial where you begin counting, as long as the
rule of working six days and resting on the seventh is observed. The rule
is the same as that which governs tithe-paying. One dollar out of ten
belongs to the Lord. Which one? Any of them. Which day of the seven belongs
to the Lord? Any of them, but as the Sabbath is for the entire community,
one day must be agreed upon for the good of all.
-------------------------
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.331
Chapter 23
The Sabbath Day
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.331
There has been considerable difference of opinion among Christians as to
whether they should worship on the seventh day of the week (Saturday), the
sabbath of the Jews, or the first day of the week (Sunday), the day upon
which Christ arose from the tomb, called in Holy Writ, the Lord's day. It
therefore seems proper that in the restoration of his church in this
dispensation, the Lord should express himself on this subject. He did so in
a revelation to the Prophet Joseph Smith given in Zion, Jackson County,
Missouri, August 7, 1831, from which we quote:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.331
And that thou mayest more fully keep thyself unspotted from the world, thou
shalt go to the house of prayer and offer up thy sacraments upon my holy day;
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.331
For verily this is a day appointed unto you to rest from your labors, and
to pay thy devotions unto the Most High;
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.331
Nevertheless thy vows shall be offered up in righteousness on all days and
at all times;
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.331
But remember that on this, the Lord's day, thou shalt offer thine oblations
and thy sacraments unto the Most High, confessing thy sins unto thy
brethren, and before the Lord. (D&C 59:9-12.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.331
From this revelation, we learn that the Lord designates "the Lord's day" as
"my holy day." Again, it is through the revelation of the Lord to his
prophet of this dispensation that this truth is made plain, rather than
through a study of ancient scriptures or of history. However, let us turn
to the scriptures of old to learn that this revelation of the Lord in the
reestablishment of his church upon the earth in this dispensation in no way
conflicts with instructions and revelations given by the Lord through his
prophets of former days.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
History of the Sabbath Day
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
Let us pursue a brief study of the history of the sabbath day:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
And on the seventh day God ended his work which he had made: and he rested
on the seventh day from all his work which he had made.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
And God blessed the seventh day, and sanctified it: because that in it he
had rested from all his work which God created and made. (Genesis 2:2-3.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
From this account it is clear that "God blessed the seventh day, and
sanctified it: because that in it he had rested from all his work." But
from a study of the scriptures it would appear that the first commandment
given through any of the prophets that the people should observe this as a
day of worship was that which was given through Moses about 2500 years
after the creation. In Deuteronomy we learn why God gave the commandment to
the children of Israel at that time:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
The Lord our God made a covenant with us in Horeb.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
The Lord made not this covenant with our fathers, but with us, even us, who
are all of us here alive this day. . . .
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
Keep the sabbath day to sanctify it, as the Lord thy God hath commanded
thee. . . .
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
And remember that thou wast a servant in the land of Egypt, and that the
Lord thy God brought thee out thence through a mighty hand and by a
stretched out arm: therefore the Lord thy God commanded thee to keep the
sabbath day. (Deuteronomy 5:2-3, 12, 15.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.332
From this scripture it is apparent that this was a new covenant the Lord
made with Israel in Horeb; that he had not made this covenant with their
fathers; that he made this covenant so that they might remember that they
were servants in the land of Egypt; and that the Lord their God brought
them out through a mighty hand and by a stretched-out arm, and therefore
the Lord their God commanded them to keep the sabbath day.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.333
This commandment to observe the sabbath day was incorporated in the law of
Moses, as were also the sabbatic year and the forty-ninth and the
fiftieth-year sabbath.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.333
Speaking of the law of Moses, the apostle Paul stated: "Wherefore the law
was our schoolmaster to bring us unto Christ, that we might be justified by
faith." (Galatians 3:24.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.333
If the law of Moses, therefore, were the schoolmaster to bring us unto
Christ, it would seem perfectly reasonable to assume that when Christ came,
there would be no further need of the schoolmaster.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.333
Israel's Sabbath to Cease
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.333
When we understand that the law of Moses, including its sabbaths, was a
schoolmaster to bring us unto Christ, we are better able to understand why
the Lord permitted his prophet Hosea to declare that he would cause
Israel's sabbaths to cease: "I will also cause all her mirth to cease, her
feast days, her new moons, and her sabbaths, and all her solemn feasts."
(Hosea 2:11.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.333
Can we accept the scriptures as the word of God and question that this
prophecy of Hosea should be fulfilled and that the Lord would truly cause
Israel's sabbaths to cease? When Hosea's prophecy was fulfilled, the way
was obviously opened for the introduction of a new sabbath.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.333
A New Sabbath, the Lord's Day
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.333
The Savior understood that a change was to be made in the sabbath:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.333
And he said unto them, The sabbath was made for man, and not man for the
sabbath:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.334
Therefore the Son of man is Lord also of the sabbath. (Mark 2:27-28.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.334
Jesus did not come to break the law but to fulfill it. Thus, in him, the
Jewish sabbath was fulfilled, as was the remainder of the law of Moses,
which was the "schoolmaster to bring us unto Christ." Hence, when Christ
came, he became also Lord of the sabbath. He himself declared that he came
to fulfill the law: "Think not that I am come to destroy the law, or the
prophets: I am not come to destroy, but to fulfil." (Matthew 5:17.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.334
Since Jesus came to fulfill the law, why should some still want to retain
it? Why should they not prefer to accept that which Jesus brought to take
the place of the law, which includes the new sabbath, the first day of the
week or the Lord's day (Sunday), the day upon which Jesus arose from the
tomb? "The Lord's day" is the day he directed his saints in this
dispensation to worship him. (See D&C 59:12.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.334
John, the beloved disciple of the Lord, while banished upon the Isle of
Patmos "for the word of God, and for the testimony of Jesus Christ," wrote:
"I was in the Spirit on the Lord's day, and heard behind me a great voice,
as of a trumpet." (Revelation 1:10.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.334
Why should this day be called "the Lord's day," if it were not a sacred
day? Remember, "the Son of man is Lord also of the sabbath."
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.334
Because the day on which the sabbath was observed was changed, the apostle
Paul realized that the saints would be criticized, as they were for other
practices to which the Jews objected: "Let no man therefore judge you in
meat, or in drink, or in respect of an holyday, or of the new moon, or of
the sabbath days." (Colossians 2:16.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.334
This warning from the apostle Paul would have been entirely uncalled for
were the saints worshiping on the Jewish sabbath, for the Jews then would
have had no occasion to judge them on this matter.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
The Saints Worshiped on the First Day of the Week
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
There is no record that the saints observed the Jewish sabbath as a day of
worship following the resurrection of the Savior. The apostles did,
however, meet with the Jews in their synagogues on their sabbath to teach
them the gospel. (See Acts 13:13-44; 17:1-2.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
The records are quite complete, however, in indicating that the saints
often met to worship on the first day of the week (Sunday), the Lord's day,
or the day that Jesus arose from the tomb:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
Then the same day at evening, being the first day of the week, when the
doors were shut where the disciples were assembled for fear of the Jews,
came Jesus and stood in the midst, and saith unto them, Peace be unto you.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
And after eight days again his disciples were within, and Thomas with them:
then came Jesus, the doors being shut, and stood in the midst, and said,
Peace be unto you. (John 20:19, 26.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
And upon the first day of the week, when the disciples came together to
break bread, Paul preached unto them, ready to depart on the morrow; and
continued his speech until midnight. (Acts 20:7.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
Now concerning the collection for the saints, as I have given order to the
churches of Galatia, even so do ye.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
Upon the first day of the week let every one of you lay by him in store, as
God hath prospered him, that there be no gatherings when I come. (1
Corinthians 16:1-2.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
The following scripture is particularly significant, since the day of
Pentecost was the day following the Jewish sabbath:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
And when the day of Pentecost was fully come, they were all with one accord
in one place.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
And suddenly there came a sound from heaven as of a rushing mighty wind,
and it filled all the house where they were sitting.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335
And there appeared unto them cloven tongues like as of fire, and it sat
upon each of them.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.335 - p.336
And they were all filled with the Holy Ghost, and began to peak with other
tongues, as the Spirit gave them utterance. (Acts 2:1-4. See also Leviticus
23:15-16.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.336
What consistent explanation can be given for the fact that the saints met
to worship on the first day of the week -- Sunday, the Lord's day, the day
upon which the Savior rose from the tomb -- instead of on Saturday, the
Jewish sabbath, except that the Lord did cause the Jewish sabbaths to
cease, as the prophet Hosea declared he would? Jesus instituted a new
sabbath, the Lord's day, thus becoming "Lord also of the sabbath."
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.336
Greek Bible Designates the First Day of the Week as a Sabbath
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.336
This conclusion is further sustained by the fact that the first day of the
week (Sunday) is called a sabbath eight times in the original Greek Bible.
Had the Bible, therefore, been correctly translated, much of the present
confusion in this matter would have been eliminated. Why would the first
day of the week (Sunday) be called a sabbath in the Bible if it were not a
sabbath? And how did it become a sabbath other than as we have explained?
"In the end of the sabbath, as it began to dawn toward the first day of the
week. . . ." (Matthew 28:1. In Greek, "sabbath" instead of "first day of
the week.")
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.336
This text may be confusing because of its reference to two sabbaths, unless
one keeps in mind the fact that the Christian sabbath (first day of the
week) follows immediately the Jewish sabbath (seventh day of the week).
Hence the reference to two sabbaths.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.336
And very early in the morning the first day of the week. .. (Mark 16:2. In
Greek, "sabbath" instead of "first day of the week.")
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.336
Now when Jesus was risen early the first day of the week.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.336
. . . (Mark 16:9. In Greek, "sabbath" instead of "first day of the week.")
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337
Now upon the first day of the week. . . . (Luke 24:1. In Greek, "sabbath"
instead of "first day of the week.")
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337
The first day of the week. . . . (John 20:1. In Greek, "sabbath" instead of
"first day of the week.")
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337
Then the same day at evening, being the first day of the week. (John 20:19.
In Greek, "sabbath" instead of "first day of the week.")
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337
And upon the first day of the week. . .. (Acts 20:7. In Greek, "sabbath"
instead of "first day of the week.")
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337
Upon the first day of the week. . . . (1 Corinthians 16:2. In Greek,
"sabbath" instead of "first day of the week.")
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337
From the foregoing, it should be clear that the writers of the New
Testament fully understood that the first day of the week (Sunday) was a
sabbath day, and that it was the day upon which the saints met to worship.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337
Early Christians Worshiped on the First Day of the Week
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337
The early church historians stated that the first day of the week, the day
on which the Lord arose from the tomb, was held sacred by the Christians as
a day of worship. This, together with the evidence we have already
submitted, refutes the claims of some that the change from Saturday to
Sunday was instituted by Constantine, Emperor of Rome:
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337
. . . It is indeed true, that Constantine's life was not such as the
precepts of Christianity required; and it is also true that he remained a
catechumen (unbaptized Christian) all his life, and was received to full
membership in the church, by baptism at Nicomedia only a few days before
his death.
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.337 - p.338
Footnote 25 . . . . That Constantine, long before this time, A.D. 324,
declared himself a Christian, and was acknowledged as such by the churches,
is certain. It is also true, he had for a long time performed the religious
acts of an unbaptized Christian, that is, of a catechumen; for he attended
public worship, fasted, prayed, observed the Christian Sabbath and the
anniversaries of the martyrs, and watched on the vigils of Easter, etc.
(Mosheim's Church History, Book 2, Century 4, Part 1, Chap. 1:8.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.338
. . . The Christians of this century, in piety, assembled for the worship
of God and for their advancement of the first day of the week, the day on
which Christ reassumed his life; for that this day was set apart for
religious worship by the apostles themselves, and that, after the example
of the church at Jerusalem, it was generally observed, we have
unexceptionable testimony. (Mosheim's Church History, Book 1, Century 1,
Part 2, Chap. 4:4.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.338
Those who were brought up in the ancient order of things, have come to the
possession of a new hope, no longer observing the Sabbath (Jewish or
seventh day), but living in the observance of the Lord's day (first day) on
which also our life was sprung by him and his death. (Epistle to the
Magnesians, 101 A.D., Chap. 9, Ignatius.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.338
On one day, the first day of the week, we assembled ourselves together.
(Barderaven, A.D. 130.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.338
And on the day which is called Sunday, there is an assembly in the same
place of all who live in cities, or in country districts; and the records
of the Apostles, or the writings of the Prophets, are read as long as we
have time. . . . Sunday is the day on which we all hold our common
assembly, because it is the first day on which God, when He changed the
darkness and matter, made the world: and Jesus Christ our Savior, on the
same day, rose from the dead. . .. (Justin Martyr, Apologies, 1:67 A.D. 140.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.338
He, in fulfilment of the precept according to the gospel, keeps the Lord's
day. (Clement of Alexandria, Book 7, Chap. 12, A.D. 193.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.338
We neither accord with the Jews in their peculiarities in regard to food
nor in their sacred days. (Apologies, Sec. 21, A.D. 200.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.338
We ourselves are accustomed to observe certain days, as for example, the
Lord's day. (Origen, Book 3, Chap. 23, A.D. 201.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.338
But why is it, you ask, that we gather on the Lord's day to celebrate our
solemnities? Because that was the way the Apostles also did. (De Fuga
XIV:11, 141,200 A.D.)
LeGrand Richards, A Marvelous Work and a Wonder, Ch.23, p.338 - p.339
It will thus be seen that through the revelations of the Lord to the
Prophet Joseph Smith in directing his saints of this dispensation to
observe as a day of worship the Lord's day (Sunday), the first day of the
week, he only confirmed his approval of the practice of the saints of
former days, as fully sustained by Holy Writ and the early church
historians. If they had been in error in abandoning the seventh day
(Saturday, the Jewish sabbath), in favor of the Lord's day (Sunday, the
first day of the week), the Lord would surely have so indicated, for in
restoring the gospel he did not hesitate to correct mistakes that had been
made by alleged church leaders through the ages.
-------------------------------------------------------------------------------
From: "Perry L. Porter" <plporter@xmission.com>
Subject: ---> Lesson 20
Date: 25 May 1997 22:46:38 -0700
Doctrine and Covenants 66-70
Lesson 20
Scriptural Highlights
1. The uninspired cannot duplicate the Lord's revelations.
2. Those who are worthy may see the Lord.
3. Parents should teach their children the principles of the gospel.
Invite a class member to summarize the material about William E. McLellin
in the Class Member Study Guide. Express appreciation to those who bring
their scriptures to class, and encourage all class members to do so.
Discussion and Application Questions
What did the Lord counsel William E. McLellin in D&C 66:3-11 ? How can we
better serve if we think less about our own possessions and more about
building the Lord's kingdom? (D&C 66:6.) In what other ways can the Lord's
counsel to William McLellin help us?
* William E. McLellin thought he could write a revelation better than
Joseph Smith did, but he failed in his attempt. (See D&C 67:5-9 and the
Class Member Study Guide for this lesson.) Why do you think the Lord
counsels us not to find fault with our Church leaders? (See the statement
from Joseph Smith in the Class Member Study Guide. ) If we begin to feel
critical of our leaders, how can we overcome this feeling?
How do jealousies and fears damage our spiritual growth? (D&C 67:10.) How
can we strip ourselves of jealousies and fears?
* The Lord has promised that those who are worthy will someday see him and
know that he is. (D&C 67:10-14.) What must we do to be worthy of this great
blessing? (See D&C 88:67-68; 93:1; and the quotation from the Prophet
Joseph Smith.)
* In D&C 68:1-12 the Lord gave instructions about preaching the gospel that
he said can apply to "all the faithful elders of my church." What do you
think the Lord's counsel in D&C 68:2-5 means? (See the first quotation from
President Joseph Fielding Smith.) How can this counsel and the Lord's
promise in verse 6 strengthen us as we share the gospel?
* What are you doing to teach your children the doctrines of faith,
repentance, baptism, and receiving the Holy Ghost? (D&C 68:25-28.)
* How does being idle contribute to wickedness? (D&C 68:30-31.) What are
some ways that we might idle away our time? How can we use our time more
productively?
* What does it mean to observe our prayers? (D&C 68:33.) How can we better
observe our prayers, both in private and in our families? What does Alma
34:17-27 teach about the season of prayer? How can we make our prayers more
meaningful?
* The Lord has commanded us to be equal in temporal things. (D&C 70:14;
49:20.) What does this mean? (See
D&C 51:3 and the second quotation from President Joseph Fielding Smith.)
How can we help those around us receive the things they need?
Quotations
The Prophet Joseph Smith: "After a person has faith in Christ, repents of
his sins, and is baptized for the remission of his sins and receives the
Holy Ghost, (by the laying on of hands), which is the first Comforter, then
let him continue to humble himself before God, hungering and thirsting
after righteousness, and living by every word of God, and the Lord will
soon say unto him, Son, thou shalt be exalted. When the Lord has thoroughly
proved him, and finds that the man is determined to serve Him at all
hazards, then the man will find his calling and his election made sure,
then it will be his privilege to receive the other Comforter [see John
14:12-27].
"Now what is this other Comforter? It is no more nor less than the Lord
Jesus Christ Himself" (Teachings of the Prophet Joseph Smith, pp.150-51).
President Joseph Fielding Smith: "There is only one man in the Church at a
time who has the right to give revelation for the Church, and that is the
President of the Church. But that does not bar any other member in this
Church from speaking the word of the Lord, as indicated here in this
revelation, section 68. But a revelation that is to be given as these
revelations are given in this book, to the Church, will come through the
presiding officer of the Church; yet, the word of the Lord, as spoken by
other servants at the general conferences and stake conferences, or
wherever they may be when they speak that which the Lord has put into their
mouths, is just as much the word of the Lord as the writings and the words
of other prophets in other dispensations" Doctrines of Salvation, 1:1 86.)
President Joseph Fielding Smith: "To be equal did not mean that all should
have the same amount of food, but each should have according to his needs.
For instance, a man would receive in proportion to the number in his
family, not according to the nature of his work. He was to have, 'for food
and for raiment; for an inheritance; for houses and for lands, in
whatsoever circumstances 1, the Lord, shall place them, and whithersoever
1, the Lord, shall send them' [D&C 70:16]" (Church History and Modem
Revelation, 1:268-69).
Additional Idea
Show the meetinghouse library picture of Mary and Caroline Rollins saving
the Book of Commandments (62605). Invite a class member to summarize this
story (see the Class Member Study Guide for this lesson) and testify of the
importance of the scriptures.
Next Week's Reading Assignment Doctrine and Covenants 71-75; 77
Page 39
Class Member Study Guide
Lesson 20
Doctrine and Covenants 66-70 were given during a series of conferences held
in Ohio between 25 October and 12 November 1831. One of the main issues at
these conferences was the publishing of the revelations received by the
Prophet Joseph Smith. These revelations were to be published as the Book of
Commandments. The revelations that became D&C 1 and 133 were given during
this time. Section 1 was to be the preface, and section 133 was to be the
appendix to the Book of Commandments.
Doctrine and Covenants 66 is a revelation given to William E. McLellin at
the first of these conferences. The Savior warned Brother McLellin to turn
away from his iniquities and promised that if he was faithful he would
receive "a crown of eternal life" (D&C 66:12). A few days later, however,
Brother McLellin found fault with the language of the revelations, feeling
that he could write better revelations than the Prophet. The Lord gave D&C
67 in response.
William E. McLellin took up the challenge given in D&C 67:6 8. The Prophet
recorded that Brother McLellin, "as the wisest man, in his own estimation,
having more learning than sense, endeavored to write a commandment like
unto one of the least of the Lord's, but failed; it was an awful
responsibility to write in the name of the Lord. The Elders and all present
that witnessed this vain attempt of a man to imitate the language of Jesus
Christ, renewed their faith in the fulness of the Gospel, and in the truth
of the commandments and revelations which the Lord had given to the Church"
(History of the Church, 1 :226).
McLellin later apostatized and lost his "crown of eternal life." He was
excommunicated in 1838. A statement
made by the Prophet in 1839 can be applied to him: "That man who rises up
to condemn others, finding fault with the Church, saying that they are out
of the way, while he himself is righteous, then know assuredly, that that
man is in the high road to apostasy; and if he does not repent, will
apostatize" (Teachings of the Prophet Joseph Smith, pp. 156-57).
* Why do you think the Lord counsels us not to find fault with our Church
leaders? If we begin to feel critical of our leaders, how can we overcome
this feeling?
Oliver Cowdery and John Whitmer were assigned to carry the approximately
seventy revelations to Independence, Missouri (see D&C 69:1-2), where
William W. Phelps could print and publish them. Brother Phelps had the book
almost ready for publication when a mob came into his printing shop on 20
July 1833 and started to destroy the press and type. Some local members
rushed to the shop to try to save the unbound pages.
Two teenage girls were particularly brave. Mary Elizabeth Rollins and her
sister Caroline saw some of the unbound pages lying on the ground outside
the shop. They rushed forward at the peril of their lives, snatched up the
sheets, and fled into a nearby cornfield. Members of the mob chased them
into the field, but the girls hid among the cornstalks and were not
discovered. That evening they carried the pages to Sister Phelps. Later the
girls were presented with a bound volume made from the pages they had=
rescued.
Many people made sacrifices to prepare the revelations of the Lord for
publication. Do you and your family value these revelations enough to take
time to read and study them?
Saving the Book of Commandments. Mary Elizabeth and Caroline Rollins
rescued pages of the Book of Commandments from the mob that destroyed W. W.
Phelps's press.
Mary Elizabeth Rollins Lightner Smith Young, is my GGGrand Aunt. Her life
story inserted below from the pages of Our Pioneer Heritage, is much like 3
or 4 versions of her life story. I feel that the Movie Legacy is based for
the most part on Mary Elizabeth=92s Life story as you will see below. There
were obviously editing changes. The only Event, other than typical events
such as Marriage or Dating, that comes from another Journal, as far as I
have been able to determine. That would be the healing of the ox, which
referred to Mary Fielding=92s Journal, I believe.
Enjoy a more realistic and more heroic life story.=20
Our Pioneer Heritage, Vol. 14, p.102
Minersville. The Relief Society of the Minersville Ward was organized April
15, 1869, with Malinda Lewis as president and Harriet Bradshaw as
secretary. A reorganization took place at a meeting in Minersville, April
5, 1870, at which time Mary E. Lightner was accepted as president of the
Society. She was ordained by Bishop McKnight, William Wood and James H.
Rollins, as were her counselors, Dionitia Lyman and Mary Stoddard. Phebe J.
Bingham, secretary, and Elizabeth Gilbert, Elizabeth Corbridge and Malinda
Lewis were chosen and ordained as mothers in Israel, and Lydia Blackburn
was appointed as president of the teachers or visiting committee.
----------------
Mary Lightner, Autobiography,
Utah Genealogical and Historical Magazine (1926)
Source: Mary Lightner, "Mary Elizabeth Rollins Lightner,"
The Utah Genealogical and Historical Magazine 17 (July 1926):193-205, 250-
AUTOBIOGRAPHY OF MARY E. LIGHTNER
Mary Lightner Autobiography, UG&HM 17 (1926), p.193
I was born in the town of Lima, Livingston County, state of New York, April
9, 1818. My father, John D. Rollins, came from one of the New England
States; I think it was Vermont. My mother, Keziah Keturah Van Benthuysen,
was born in Albany, state of New York, May 16, 1796. She married my father
in 1814 or 1815. Three children were the fruit of this marriage, James
Henry, myself and sister Caroline, the youngest. When Caroline was six
months old, my father was shipwrecked on Lake Ontario during a terrible
storm. Only one person was saved out of all the passengers and crew.
When I was ten years old, we moved to Kirtland, Ohio, and lived in a house
belonging to Algernon Sidney Gilbert, mother's sister's husband. We
remained there two years, when we heard of the plates of the Book of
Mormon, being found by Joseph Smith. Soon the news was confirmed by the
appearance of Oliver Cowdery, Peter Whitmer, and Ziba Peterson, with the
glorious news of the restoration of the Gospel through the Prophet Joseph
Smith. They bore a powerful testimony, by the Holy Spirit, of the truth of
the great work they were engaged in; and which they were commissioned by
the Father to present to all the world.
Mary Lightner Autobiography, UG&HM 17 (1926), p.193 - p.194
Quite a number of the residents of Kirtland accepted baptism. Mother and
myself also, in the month of October, 1830. A branch of the Church was
organized, and Father Morley was ordained an elder to preside over it. He
owned a large farm, about a mile from Kirtland, and some three or four
families went there to live, and meetings were held there. A good spirit
and one of union prevailed among the brethren for some time. After Oliver
Cowdery and his brethren left there for Missouri on their mission to the
Lamanites, a wrong spirit crept into our midst, and a few were led away by
it. About this time, John Whitmer came and brought a Book of Mormon. There
was a meeting that evening, and we learned that Brother Morley had the Book
in his possession the only one in that part of the country. I went to his
house just before the meeting was to commence, and asked to see the book;
Brother Morley put it in my hand, as I looked at it, I felt such a desire
to read it, that I could not refrain from asking him to let me take it home
and read it, while he attended meeting. He said it would be too late for me
to take it back after meeting, and another thing, he had hardly had time to
read a chapter in it himself, and but few of the brethren had even seen it,
but I pled so earnestly for it, he finally said, "Child, if you will bring
this book home before breakfast tomorrow morning, you may take it." He
admonished me to be very careful, and see that no harm came to it.
If any person in this world was ever perfectly happy in the possession of
any coveted treasure I was when I had permission to read that wonderful
book. Uncle and Aunt were Methodists, so when I got into the house, I
exclaimed, "Oh, Uncle, I have got the 'Golden Bible'." Well, there was
consternation in the house for a few moments, and I was severely
reprimanded for being so presumptuous as to ask such a favor, when Brother
Morley had not read it himself. However, we all took turns reading it until
very late in the night as soon as it was light enough to see, I was up and
learned the first verse in the book. When I reached Brother Morley's they
had been up for only a little while. When I handed him the book, he
remarked, "I guess you did not read much in it." I showed him how far we
had read. He was surprised and said, "I don't believe you can tell me one
word of it." I then repeated the first verse, also the outlines of the
history of Nephi. He gazed at me in surprise, and said, "child, take this
book home and finish it, I can wait."
Mary Lightner Autobiography, UG&HM 17 (1926), p.194 - p.195
Before or about the time I finished the last chapter, the Prophet Joseph
Smith arrived in Kirtland, and moved into a part of Newel K. Whitney's
house (Uncle Algernon's partner in the Mercantile Business), while waiting
for his goods to be put in order. Brother Whitney brought the Prophet
Joseph to our house and introduced him to the older ones of the family (I
was not in at the time.) In looking around he saw the Book of Mormon on the
shelf, and asked how that book came to be there. He said, "I sent that book
to Brother Morley." Uncle told him how his niece had obtained it. He asked,
"Where is your niece?" I was sent for; when he saw me he looked at me so
earnestly, I felt almost afraid. After a moment or two he came and put his
hands on my head and gave me a great blessing, the first I ever received,
and made me a present of the book, and said he would give Brother Morley
another. He came in time to rebuke the evil spirits, and set the church in
order. We all felt that he was a man of God, for he spoke with power, and
as one having authority in very deed.
In the fall of 1831, in company with Bishop Partridge, Father Morley, W. W.
Phelps, Cyrus Daniels and their families, mother and myself, my brother
Henry and sister Caroline, under the guardianship of Algernon S. Gilbert,
left Kirtland for Independence, Jackson County, Missouri. Soon, quite a
number of the Saints settled in Independence. Uncle Gilbert opened a store
of dry goods, and groceries; while his partner, Newel K. Whitney, kept one
in Kirtland, where they had one for several years before the Gospel came to
them.
A two story printing office was also erected; altogether the Saints were in
a prosperous condition, both temporally and spiritually. Oliver Cowdery,
John Whitmer and Thomas B. Marsh often spoke in tongues in addressing the
people on the Sabbath day, and I wanted to understand what they said; so I
made it a subject of prayer, that the Lord would give me to understand what
was the meaning of their words; for they seemed to speak with great power.
One evening the brethren came to Uncle's house to converse upon the
revelations that had not been printed as yet, but few had looked upon them,
for they were in large sheets, not folded. They spoke of them with such
reverence, as coming from the Lord; they felt to rejoice that they were
counted worthy to be the means of publishing them for the benefit of the
whole world. While talking they were filled with the spirit and spoke in
tongues. I was called upon to interpret it. I felt the spirit of it in a
moment.
Mary Lightner Autobiography, UG&HM 17 (1926), p.195 - p.196
Terrible were the threats against our people, we were too much united to
suit the inhabitants of Missouri, and they did not believe in our religion,
or our way of doing business; then we did not believe in slavery, and they
feared us on that account, though we were counseled to have nothing to say
to the slaves whatever, but to mind our own business. Soon a mob began to
collect in the town and set fire to the grain, and hay stacks in the yard
of Bishop Partridge. All were destroyed. Then they began to stone the
houses, breaking the doors and windows. One night, a great many got
together and stoned our house, part of which was hewed logs, the front was
brick. After breaking all the windows, they commenced to tear off the roof
of the brick part amidst awful oaths and howls that were terrible to hear;
all of a sudden they left and all was quiet. Soon after, I saw Bishop
Partridge tarred and feathered, also Brother Charles Allen.
From that time our troubles commenced in earnest. But just before these
troubles began, I went to work for Peter Whitmer, who was a tailor by
trade, and just married. He was crowded with work, and Lilburn W. Boggs
offered him a room in his house, as he had just been elected lieutenant
governor, and wanted Peter to make him a suit for his inauguration
ceremonies. Peter did make them, and I stitched the collars and faced the
coat. Mr. Boggs often came in to note the progress of the work. As I was
considered a good seamstress, he hired me to make his fine, ruffled bosom
shirts, also to assist his wife in her sewing. I worked for them some
weeks; during that time, they tried to induce me to leave the Church and
live with them; they would educate me, and do for me as if I were their
daughter. As they had but one little girl about two years old, and two
sons, the eldest near my own age, nearly 14 years old, but their
persuasions were of no avail with me.
The mob renewed their efforts again by tearing down the printing office, a
two story building, and driving Brother Phelps' family out of the lower
part of the house and putting their things in the street. They brought out
some large sheets of paper, and said, "Here are the Mormon Commandments."
My sister Caroline and myself were in a corner of a fence watching them;
when they spoke of the commandments I was determined to have some of them.
Sister said if I went to get any of them she would go too, but said "They
will kill us." While their backs were turned, prying out the gable end of
the house, we went, and got our arms full, and were turning away, when some
of the mob saw us and called on us to stop, but we ran as fast as we could.
Two of them started after us. Seeing a gap in a fence, we entered into a
large cornfield, laid the papers on the ground, and hid them with our
persons. The corn was from five to six feet high, and very thick; they
hunted around considerable, and came very near us but did not find us.
After we satisfied ourselves that they had given up the search for us, we
tried to find our way out of the field, the corn was so high we could not
see where to go, looking up I saw trees that had been girdled to kill them.
Soon we came to an old log stable which looked as though it had not been
used for years. Sister Phelps and children were carrying in brush and
piling it up at one side of the barn to lay her beds on. She asked me what
I had. I told her. She then took them from us, which made us feel very bad.
They got them bound in small books and sent me one, which I prized very
highly.
Mary Lightner Autobiography, UG&HM 17 (1926), p.196 - p.197
I saw the first hay and grain stacks on fire, in Bishop Partridge's lot,
and other property destroyed. Uncle Gilbert's store was broken open, and
some of the goods strewn on the public square; then the few families living
in town went to the temple block, where the bishop and his first counselor,
John Corrill, lived, for mutual protection; while the brethren were hiding
in the woods, their food being carried to them in the night. Some of our
brethren were tied to trees and whipped until the blood ran down their
bodies. After enduring all manner of grievances we were driven from the
county. While we were camped on the banks of the Missouri River waiting to
be ferried over, they found there was not money enough to take all over.
One or two families must be left behind, and the fear was that if left,
they would be killed. So, some of the brethren by the name of Higbee
thought they would try and catch some fish, perhaps the ferryman would take
them, they put out their lines in the evening; it rained all night and most
of the next day, when they took in their lines they found two or three
small fish, and a catfish that weighed 14 pounds. On opening it, what was
their astonishment to find three bright silver half dollars, just the
amount needed to pay for taking their team over the river. This was
considered a miracle, and caused great rejoicing among us. At length we
settled in Clay County, where my mother married Mr. John M. Burt, a widower
with two children, his wife having died with cholera at St. Louis in 1831.
I stayed with Uncle Gilbert most of the time until Zion's Camp came up in
1834.
Many of the brethren stopped with us, including the Prophet Joseph, his
brothers, Hyrum and William; and Jesse Smith, their cousin, also Luke and
Lyman E. Johnson. When the cholera broke out among the camp, Uncle Gilbert,
(who was preparing to go on a mission) was among the first to die, then
Jesse Smith. There were five who died at Uncle's, and nine at a neighbor's
by the name of Burgett, this was in the month of June. The dead were rolled
in blankets and consigned to the grave, as the people were so frightened
they would do nothing for us, and our brethren were bowed down with sorrow
for the loss of their friends, and almost despaired of seeing an end of the
plague. But the Lord saw fit to heal the most of those who had come up in
the camp, and there were not many deaths after the Prophet Joseph had
administered to them. Uncle died on the 29th of June, 1834; shortly after,
the camp left for their homes in Kirtland.
I commenced teaching a few children in spelling, reading and writing. I did
not understand much about grammar, I had commenced its study with Sabrina
Phelps, Oliver Cowdery, John Whitmer, and two or three others, in Jackson
County, but was stopped by the mob, but I was well versed in geography. I
continued teaching for two years, and met with good success. In 1835 on the
eleventh of August, I was married to Mr. Adam Lightner of Liberty, Clay
County, Mo.
Mary Lightner Autobiography, UG&HM 17 (1926), p.198
Shortly after this, our people moved to Far West, Caldwell County, and soon
had a flourishing town, and a settlement all around of farms, etc. The
brethren persuaded Mr. Lightner to go there and keep a store for their
accommodation, as the Church was not able; for the most of them had been
stripped of all they had. He concluded to go and build a log house for his
store, and leave me in Liberty until it was completed. We soon left for Far
West, my husband furnishing the supplies for the brethren until they could
harvest their crops. It was customary among the Missourians to credit the
farmers a year. Mr. Lightner followed the rule, for he knew they could not
pay until they could earn the money.
In the meantime, on the 18th of June, 1836, a son was born to us, we named
him Miles Henry. In the latter part of 1837 we moved to Milford, a small
town about ten miles distant from Far West, to start a branch of the store
in that place for my brother, James H. Rollins, to take charge of. Soon
rumors of trouble began to circulate among the people in the outer
settlements and we deemed it prudent to go back to Far West. Accordingly,
we left the store in the care of Mr. Slade, and most of our housekeeping
articles, expecting to send for them in a few days, which we were not able
to do for two or three weeks, then we found all of our provisions gone, our
carpets ruined, etc. Then the mob gathered in great numbers, threatening
our people, driving off stock, and committing other depredations too
numerous to mention. When our grievances became almost unbearable, the
brethren determined to try and defend themselves. As there was but little
powder in the place, they decided, as Mr. Lightner was not a Mormon, to
send him to Liberty for a keg of powder; Homer Duncan accompanied him. They
got the powder, and brought 20 yards of carpet, rolled the keg in it, put
it in a barrel and filled the barrel with beans; on returning their wagon
was twice searched by ten men, who thrust their bayonets into the barrel,
but did not touch the powder. If they had found it two men would have been
killed. Both knew their lives hung on a thread as it were, and looked for
death every moment. But the Lord willed otherwise, and they arrived home
safely to the joy of the brethren.
After a while, teams were sent out into the settlements to collect all the
provisions they could. A number of teams went; two men were appointed to
take their guns and guard each wagon. Mr. Lightner and George A. Smith were
guards for one wagon. Plenty of provisions were brought in, and taken to
Sidney Rigdon's, and other places. But our people were soon to hear the
heart-rending news of a battle between our brethren and the mob at Crooked
River, in which Brothers David W. Patten, Patrick O'Banion and Gideon
Carter were killed.
Mary Lightner Autobiography, UG&HM 17 (1926), p.198 - p.199
It was about this time that seventeen men and boys were massacred by a mob
at Hauns' Mill, and their bodies buried in a well. This news was
heart-rending, for all felt to mourn for the loss of the slain. Oh, what a
time that was! For in the midst of sorrow, news came that the militia
(besides the hundreds of the mob), were marching to destroy our city and
its inhabitants. A part of the bloodthirsty mob camped near the city and
placed a cannon in the middle of the road, intending to blow up the place.
Then they sent in a flag of truce, demanding an interview with John
Cleminson and wife, and Adam Lightner and wife. We went a short distance to
meet them. We saw a number of the brethren standing around the place of
meeting, well armed. As we approached, General Clark shook hands with the
two men, being old acquaintances, and remarked that Governor Boggs had
given him an order for our safe removal before they destroyed the place. I
asked my sister-in-law what we should do about it. She replied, "We will do
as you say; I was surprised at her answer, as she was the mother of four or
five children, and I had but one. So I asked the General if he would let
all the Mormon women and children go out? He said, "No." "Will you let my
mother's family go out?" He said, "The Governor's orders were that no one
but our two families should go but all were to be destroyed." "Then, if
that is the case, I refuse to go, for where they die, I will die, for I am
a full blooded Mormon, and I am not ashamed to own it." "Oh," said he, "you
are infatuated, your Prophet will be killed with the rest." Said I, "If you
kill him today, God will raise up another tomorrow." "But think of your
husband and child." I then said that he could go, and take the child with
him, if he wanted to, but I would suffer with the rest.
Just then a man kneeling down by some brush, jumped up and stepping between
the General and myself, said, "Hold on, General," then turned to me and
said, "Sister Lightner, God Almighty bless you, I thank my God for one soul
that is ready to die for her religion; not a hair of your head shall be
harmed, for I will wade to my knees in blood in your behalf." "So will I,"
said Brother Hyrum Smith, and others. The first speaker was Brother Heber
C. Kimball, with whom I was not acquainted at the time. Then the General
pleaded with my husband, but it was of no avail.
Mary Lightner Autobiography, UG&HM 17 (1926), p.199 - p.200
The next morning the Prophet and his brother Hyrum were given into the
hands of the mob militia. A few days after, my husband's brother came from
Lexington for us to go to his home, forty miles distant. As we found our
people were not to be massacred, we concluded to go with him for a time.
Accordingly, Cleminson's family and ourselves took a change of clothes and
were ready to go, when we found a posse was hunting for my brother Henry
(who had not been married long). So we got him in the back end of the
wagon, and covered him with a feather bed, his wife sitting beside him to
uncover him for air when no one of the mob was by. We passed through troops
of five hundred men, one half on the right of the wagon and the other on
the left. They did not molest us, as we feared they would. We had a negro
driver, and Mr. Lightner's brother, who was well known, walked beside the
team. I do not know what would have been my brother's fate had they seen
him. We soon left Far West behind and reached Lexington in safety, though
we had a hard time in crossing the Missouri River at that place, large
cakes of ice would almost upset the boat, and we were in great danger of
drowning. The ferryman said that he never came so near going to the bottom
before. The officers found where we were, and came and took Henry and put
him in Richmond jail, with Joseph, Hyrum and other brethren; where they
were treated like brutes, and threatened to be shot every day or two. What
their sufferings were was only known to God and themselves. But General
Doniphan was disposed to favor the brethren as much as he possibly could.
About this time we decided to go to Louisville, Kentucky. We rode day and
night until we reached there. We took a change of clothes for myself and
babe, a shirt for Mr. Lightner, (we had left our goods in Far West) took a
quilt for a wrap, and that was all we had. We expected to find an uncle of
my husband's there, with whom we could stay for awhile, as we had but
little means; but in this we were disappointed, for he had moved to
Pennsylvania. We rented a house of four small rooms for six months, and
gave a gold watch that cost two hundred dollars in New York City for the
rent. We bought a second hand bed and bedstead and two chairs, a kettle and
skillet, 3 or 4 plates and cups, and commenced housekeeping.
Our money soon gave out and no work could be got that Mr. Lightner could
do, as he was a cabinet maker by trade. What to do we did not know. Then I
went from shop to shop to get work, many refused because I had no
recommendation. At last I told a kind looking man that we were strangers
and were destitute. He said he would give me two fine shirts to make, and
if they suited, he would give me all the work that I could do. I finished
them and carried them home; he was delighted with them and did up a lot
more for me to take home. I asked him if he would pay me for what I had
done. He offered me 30 cents for the two shirts. He said that was all he
paid other women, and though my work was better, yet he could give no more.
A dollar was the common price for a fine shirt, and to get only fifteen
cents for one; I thought it was hard. I told him that I could do no more at
that price, and left him. I spent the money for some cornmeal and molasses.
We lived on that for days. I then painted some pictures of flowers, and as
good luck was on my side, I sold them for just enough to live on for awhile.
Mary Lightner Autobiography, UG&HM 17 (1926), p.200 - p.201
One day Mr. Lightner was down at the wharf and met Francis Higbee, who told
him that our people were in Illinois at a place called Commerce, and that
my brother Henry was in Alton, Illinois; so we sold what little we had and
started for St. Louis with just enough money to take us there, hoping to
get work of some kind so we could live. Our boat proved to be an old affair
and we had to stop for repair nearly every day, sometimes for hours at a
time. I improved the time in giving painting lessons to a lady on board, to
the amount of six dollars, which paid our passage to Alton. We met a member
of the Church there whom we had befriended in Far West; he was keeping a
boarding house but had a good many empty rooms. We asked permission to
leave our trunk with him over night, which he readily gave. We then walked
a mile, up hill all the way, and found Henry and wife living in a small
house with two other families.
Oh, how glad we were to meet with friends once more, and get a square meal
of victuals with wheat bread, for we had lived so long on corn meal that
both husband and child were ill. Next day we went for the trunk; the man
charged us our last half dollar for letting the trunk stay in an empty room
over night. We did not know what to do; our boy was very sick and we almost
gave up hope that he would recover, for neither we nor either of the other
families had a cent to procure medicine with. Finally, a doctor's wife,
hearing of our distress, kindly gave us medicine that checked the disease,
for which she would take no pay.
As soon as my husband was able to be around so as to take care of our boy,
I went from house to house and procured a number of scholars for lessons in
painting. We went to board with a private family at four dollars a week for
both of us. I continued teaching until I had sixty dollars, besides paying
board. I felt quite rich. Although in poor health, yet I traveled through
the hot sun to different houses, some a good distance from others, to get
means to go to Montrose, where I might find my mother, for I was near to be
confined the second time. So we took deck passage to Montrose (which was
opposite Nauvoo, across the Mississippi River) and found Mr. Burt had moved
ten miles from there, onto what was called the half breed tract. We hired a
team and went there, we found them living in a small log hut, only one room
in it. We were joyfully received, and on October 18th, my daughter Caroline
Keziah was born. When she was three weeks old we moved to Farmington, ten
miles from the half breed tract, situated on the Des Moines River. Mother
lent us a bed, knives and forks, gave us a few quarts of flour (for she had
but little herself) and some other necessities, while an Irishman gave us a
bushel of potatoes and some squash.
Mary Lightner Autobiography, UG&HM 17 (1926), p.201 - p.202
We commenced housekeeping in two rooms, one Mr. Lightner used for a shop,
as there was no one there that could make furniture. The people gladly let
him have all the tools and lumber he wanted, and would take his work for
pay. We did well for nearly two years. I obtained work from a tailor and
earned all my clothes, and the children, for we were anxious to save enough
to get a home of our own, which we did by building a frame house composing
one large room, which we expected to add to as we were able.
In the meantime he bought a great deal of choice lumber to season for
bureaus, tables, etc. Finding our house not in a healthy part of the place,
we sold it for two hundred dollars cash, and as he wanted mahogany and some
other things that he could not get at home, he went to Montrose for them.
He had been there but a short time when a steamboat came in and brought the
report that the bank where our money was deposited had failed and we only
got twenty-five dollars for our hundred. We were about discouraged, but
this was not all, for on looking out one morning, he found his kiln, in
which he was seasoning his lumber, on fire. Not a plank was saved. What to
do to pay our debts and live, with winter coming on, we did not know.
While in this dilemma, Mr. Burt, my step-father, came over from Nauvoo to
visit us, he saw our situation and offered us a home with him until we
could do better. It seemed a "God-send" to us, and we gladly hailed the
opportunity. So in January, we, Mr. Burt, myself and two children, crossed
the Mississippi River on the ice. It was late in the evening and he did not
dare to take his team. So we walked across the river and up the hill near
the Temple where he lived. Next morning the ice was all broken up, and it
was days before he could get his team across. On the 23rd of March I was
confined with my third child, we called him George Algernon. Mr. Lightner
had settled up his business in Farmington, paid his debts by giving up all
his tools, etc., which left us poor indeed, but as some of the brethren
owed us nearly two thousand dollars, we thought we could get some of it to
help us, but those that owed us the most, took the benefit of the bankrupt
law and refused to pay us. One man offered to let us have a barrel of pork
and a coffee pot, if we would give him back his note of five hundred
dollars, which we held. We did this and was very thankful for it; but not
for long, for when we opened the barrel we found the meat sour and full of
weevils.
Mary Lightner Autobiography, UG&HM 17 (1926), p.202 - p.203
My husband could get no work, and I commenced teaching painting to Julia
Murdock Smith, to Steven Mark's daughter; and to Sarah Ann Whitney. I also
procured a lot a block below the Prophet Joseph Smith's mansion; but as we
could get no more work in Nauvoo. Mr. Lightner found a job cutting cord
wood, 15 miles up the river, at a place called Pontusuc. He got a little
log room with a floor made of logs split in two, and very rough. The
Prophet Joseph, on learning that we were going to leave there, felt very
sad, and while the tears ran down his cheeks, he prophesied that if we
attempted to leave the Church we would have plenty of sorrow; for we would
make property on the right hand and lose it on the left, we would have
sickness on sickness, and lose our children, and that I would have to work
harder than I ever dreamed of; and, "At last when you are worn out, and
almost ready to die, you will get back to the Church." I thought these were
hard sayings and felt to doubt them. But the sequel proved them true.
Before leaving Nauvoo on the 4th of July there was a general parade of the
Legion; about noon Emma came to me to borrow my dining table, as the
officers were to dine with her, and the Prophet Joseph came also, he said
the Lord commanded him to baptize us that day. Emma asked, "Why is this?
They have always been good members in the Church, and another thing, dinner
will be ready soon and you certainly won't go in those clothes?" "No," he
told us, and he wanted us to be ready by the time he was, for he would not
wait for dinner; as we lived on the bank of the river, we were soon ready.
Brother Henry and wife, Aunt Gilbert and myself were baptized and
confirmed. The Prophet Joseph tried hard to get Mr. Lightner to go into the
water, but he said he did not feel worthy, but would, some other time.
Joseph said to me that he never would be baptized, unless it was a few
moments before he died.
It was with sorrowful feeling that I went to Pontusuc to live, but by my
taking in sewing we made out to live, and that was all. A lady called on me
and asked me if we had a cow. I said, "No." She said if I would let her
have my bedstead she would give me a cow and two pigs. I gladly accepted
her offer, and slept on the floor until we could nail up a substitute. In a
short time George was taken sick and died. I was alone with him at the
time; my husband had gone to a neighbor's for assistance. An old lady
helped me dress him, and Mr. Lightner had to make the coffin, as he was the
only carpenter in the place. The two men that dug the grave, and a little
girl, were all that went to help bury my darling. I felt that the Prophet's
words were beginning to be fulfilled.
Mary Lightner Autobiography, UG&HM 17 (1926), p.203 - p.204
We then moved to a more commodious house. In 1843, my third son, Florentine
Matthias was born. When he was two months old, I commenced teaching a few
children in spelling and reading. I had not taught long before I took a
severe cold that caused inflammation of the bowels. I was so low that my
life was despaired of by two physicians. Mother was sent for. She brought
some consecrated oil with which I was anointed. I felt better, and
persuaded her to fix quilts in a chair and let me try to sit up to have the
bed made, for it had not been made for over two weeks, but she was afraid
to try it, as the doctor said I could not live three days, but I pleaded so
hard they granted my request; by fixing quilts and pillow in a large
rocking chair, tipped back as nearly like a bed as they could; then lifting
me in a sheet, I was placed on it. Mother was so afraid it would make me
worse she put on my stockings and slippers and wrapped me up in quilts
while she made my bed more comfortable. I was in the second story of the
house, in a large room; there were two more rooms on the same floor, and a
hall. While lying there a heavy storm came up and our house was struck by
lightning, and all of us badly shocked; the door casing was torn out and
struck mother on the shoulder and bruised her terribly. All were senseless
for some time. There were seven of us in the family at the time. I was the
first to come to my senses, and I found myself across the foot of the bed,
my head on one side of the foot post of the bed and limbs on the other. As
I looked around and saw the family on the floor, I thought they were all
dead. I called for Mr. Lightner, who had gone into the next room; not
getting any answer, I arose and went through the hall, to find him on the
floor as rigid as a corpse. The window in the hall had been torn out and
the water was pouring in, in torrents. I took a small bucket and would dip
up the water and pour it over him as fast as I could, but it did not do him
any good.
Soon the doctor and two or three of the neighbors came in. They had seen
the lightning strike the house and as they could see no one moving, they
concluded that we were all killed, but when they saw me they were
frightened. The doctor got a quilt and wrapped it around me and carried me
to a neighbor's. This was about 4 o'clock, June 6th, and it was nine at
night before they could bring Mr. Lightner to the use of his limbs. He said
he suffered more in being treated to live than he would in dying, but I who
had been turned over in bed for two weeks by the sheets (for I was so
swollen and inflamed in my bowels, I could not bear to have them handle me)
was entirely cured, and dressed myself and went about my duties. However,
for two years, when a storm came up, I was very sick while it lasted.
Mary Lightner Autobiography, UG&HM 17 (1926), p.204 - p.205
Our house was torn to pieces, the lightning had run from the roof to the
ground in seven different places. People came from a distance to see it,
and wondered that we were all not killed. A few days after this, I went out
to milk my cow; when about half done, she stepped over the bucket and fell
down dead. This was a great trial to us, for my long sickness had used up
our means. We were obliged to leave the house and move into one close by.
All of us came down with the chills and fever; there was not one to do
anything but Mr. Lightner, and he had to do all the cooking and looking
after the rest of us. My case proved to be biliousness, with a fever, in a
bad form. I was again given up to die. We got a little girl to stay a day,
then Mr. Lightner took the baby on a pillow and rode horseback to Nauvoo
for mother to take care of it. I never expected to see it again, the
thoughts of leaving my little children in the condition we were in, seemed
more than I could bear. I thought of all that the Prophet Joseph had told
me, and felt in my heart that it was all true. I prayed for help to get
well, but the doctor coming in, said there was no hope for me. But I
dreamed that an angel came to me and said if I would go to Nauvoo and call
for a Brother Cutler, that worked on the temple, to administer to me, I
should be healed. But we could get no team to go. I was in despair;
however, my brother was impressed to send for me, he felt that something
was wrong, so he sent a boy with an ox team after me. I was so glad, that
for a few moments I felt new life. But the people said I would not get a
mile from town when he would have to bring back my dead body. But I said I
wanted to be buried in Nauvoo, and pleaded with them to take me there, dead
or alive.
So after fixing a bed in the wagon, they placed me on it; the neighbors
bid me goodbye as they supposed for the last time (they were not of our
faith). We went a mile and stopped the team; they thought me dying, all the
children were crying. I had my senses and motioned for them to go on. We
went a few miles further, stopped at a house and asked to stay all night.
The woman was willing until she saw me. She said I would die before
morning, and she did not want me to die in her house. Mr. Lightner told her
that I would certainly die if I was left in the open wagon all night. She
finally let us in. She made us as comfortable as she could and fixed me
some light food; after drinking some tea, I felt better and had a good
night's rest; but she was glad when we left, for she thought I would never
see Nauvoo. After traveling a few miles further, we finally reached Nauvoo.
They still thought me dying. Mr. Lightner asked Brother Burt if there was
an old man by the name of Cutler working on the temple. He said "Yes." Mr.
Lightner told him my dream; soon they brought him, he administered to me
and I got up and walked to the fire, alone. In two weeks I was able to take
care of my children.
But just previous to this last sickness, the Prophet Joseph and his brother
Hyrum, were taken to Carthage jail and men around Pontusuc formed a company
to go to Carthage; they said to protect the Smiths, but I thought
otherwise; also to go against Nauvoo if demanded. I was called to make a
flag for this company; I refused, for I felt so low spirited I could hardly
keep from weeping all day. I could not account for these awful feelings.
But there was no one that knew how to make the flag but me, and I was
compelled to make it or suffer the consequence, for I was the only Mormon
in the place. In the afternoon of this same day this company started for
Carthage.
The mob of men from Pontusuc, who had compelled me to make a flag, and who
were bent upon the destruction of the Prophet Joseph Smith, as was already
referred to in the last entry of my journal, returned in the night. As soon
as we were up in the morning eight or ten men came to the door and called
us to come to the door; when we came, they told us that the Smiths were
killed. They said that if we attempted to go to the funeral we should be
shot; I said, "You can shoot me here if you want to," but an old man spoke
up and said that if I stayed home I should not be hurt, unless the Mormons
came against them; then I would be the first one to be killed; and Mr.
Lightner, too, unless he joined their side. We were obliged to remain three
months; when they thought I would not live to get there they let us go. But
when Mr. Lightner went back for our things he had to give the most of them
to pay rent and doctor bills, even some of my clothes were taken for debts.
In fact, we were robbed of many things. But I felt thankful to be away from
there with my life.
Mary Lightner Autobiography, UG&HM 17 (1926), p.250
Soon after I got well, the temple was ready for giving endowments. When
spring opened, we went aboard the "War Eagle" bound for Galena; but before
we started, Brigham Young sent word back from Winter Quarters for me to
come on and the Lord would bless me. I was destitute of clothes for myself
and children, and not a dollar to call my own, how could I go? And to add
to my distress, I was watched night and day. Someone had betrayed me. After
reaching Galena we did make out to get work and thought we should do pretty
well, vain hope. The last week in June, 1847, I was washing and got a
needle in my wrist, close to the pulse which broke off, leaving half of it
in my wrist. My hand was drawn up to my breast and the pain was
excruciating. I went to four different doctors, but could get no help,
neither could I sleep, only when I was perfectly exhausted, and then only
for a moment or two. It was September before I could sew on anything.
Mary Lightner Autobiography, UG&HM 17 (1926), p.250 - p.251
On the ninth of February I had a son born; we named him John Horace
Gilbert. In about six weeks I was able to take in sewing for a tailor; I
made forty pairs of pants at forty to fifty cents a pair, for which I
received pay out of a store, no money. As Mr. Lightner could get no work,
it seemed impossible for us to live and pay rent. At length a Mr. Houghton,
editor of the Galena Gazette, learned of our circumstances and offered us
fifty dollars a month, and our passage free, if we would go to St. Croix
Falls and oversee a hotel in which he was interested. We gladly availed
ourselves of this offer, considering it a blessing from God.
Mary Lightner Autobiography, UG&HM 17 (1926), p.251
We found a man in charge, who was a good cook. We engaged him to remain
with us. We had about fifty boarders. We did well the first month, but
during the next month, Mr. Lightner was taken sick with brain fever, and my
babe with chills and fever. I had my hands full for two weeks. I never
undressed. I was on my feet all day and most of the night. When Mr.
Lightner got so he could sit up a few moments, I began to hope our troubles
were over, but vain were my hopes, for my feet began to swell, and turned
purple. I could not put them to the floor. The doctors said one of them was
mortified, and I must have it amputated or lose my life. I thought of the
Prophet Joseph's prophesies, when he said if I went away from the Saints I
would suffer great tribulation and lose my children, and would make
property on the right hand, and lose it on the left; and when I got very
poor, and almost worn out, I should go back to the Church. I prayed
earnestly for the Lord to spare me my limb, and in answer to my prayer
another physician said he thought he could save it if I would let him try.
After some days working over it, the pain ceased and the swelling gradually
subsided, until I could walk on it once more. Oh, how thankful I felt to my
Heavenly Father that my foot was saved and I could work for the maintenance
of my family, (for Mr. Lightner was still in poor health and the house
needed a mistress). As soon as we gained strength we moved into a more
convenient house.
In the meantime, Aunt Gilbert came up from Nauvoo to live with us, and she
proved a great help to us, for we were away from all our family relations.
No one of our faith was near us, with whom we could converse on
"Mormonism." We were getting along nicely and were prospering in worldly
affairs, for all of our provisions were furnished us by the company, and we
could save our salary for future use.
Mary Lightner Autobiography, UG&HM 17 (1926), p.251 - p.252
But on the twentieth day of September, at twelve o'clock, day time, a
stranger, purporting to be a physician from Quincy, Illinois, came to the
house and wanted to sell us medicine. He had a root, he said, which would
cure any kind of a cold, bleeding at the lungs, and liver complaint. We did
not want to buy any, but he gave us a piece of root for Aunt, as she had
the liver complaint, he ate some of it (or pretended to) and said it would
do us all good. So Mr. Lightner, Aunt and myself tasted it, and gave a
little to two of my sons who came in at that moment, and tasted it also. In
a few moments we were all taken violently ill; at three o'clock my two
boys, (one ten years and six months, the other three years and six months
old) were dead. We thought Aunt was also dead; all three were laid out and
covered with a sheet. While Mr. Lightner and myself were not expected to
live from one moment to another. Two physicians were in attendance, and
gave us no hope that we should recover, and it really seemed as though
their predictions would come true. But about nine o'clock in the evening
Aunt came to life, but had convulsions for two weeks. It took two or three
men to hold her while the convulsions lasted. The doctors were surprised at
her condition, for they and ten men had pronounced her dead five hours
before she came to life again. In the meantime, Mr. Lightner and myself
were getting some better. So the whole town turned out to see justice done
to the man who gave us the poison.
They put a rope around his neck, and raised the window at the front of my
bed for me to see them hang him. He was an elderly man, with a pleasing
countenance, but when they wanted me to look my last on him I begged them
to desist from their purpose and try him by due course of law. Nothing but
my deep sorrow and the fear that I, too, would soon join my children in the
spirit land, caused them to desist from their purpose for the time being,
so they confined him in a building they thought secure. But he had a friend
in the place who assisted him to escape in the night. There was a light
fall of snow and they traced him for two or three days without finding him.
The next spring, a gentleman named Leach opened an office for land entry,
the first of the kind in that part of the country, at our house. He had
learned of our trouble, and being a resident of the state of Illinois and
having business in Quincy, he discovered that the quack doctor was in
Quincy, in a hospital, in a very bad condition. Both of his feet were
frozen till the flesh dropped off from the bones. He told Mr. Leach that he
got lost in the woods after making his escape from jail, and would have
died if some friendly Indians had not found him and taken care of him until
spring; then he was taken aboard the first boat that went down the river in
the spring, where he reached his home, to be a sufferer all his days. Mr.
Leach said the man had escaped the vengeance of man, but had not escaped
the vengeance of God.
Mary Lightner Autobiography, UG&HM 17 (1926), p.252 - p.253
The next fall we moved forty miles down the river to Stillwater, a town
situated on the bank of Lake St. Croix. We resided there until the next
spring, when we moved to Willow River on the Wisconsin side of the lake. On
the 3rd of April my daughter Elizabeth was born. The snow was two feet deep
on the level. An Indian woman attended me. As soon as I was able to travel,
my husband bought a small farm of sixty-five acres, opposite Stillwater;
part of it was heavy timber, the rest under cultivation. We built a four
room house, and as it was not finished, and our resources about gone, we
concluded to move; but in the meantime, Mr. Lightner bought a horse and
cow. In a week the horse was found dead in the stable. We hired a man to
drive the cow for us about seven miles. He drove her so fast that she died
the next morning. It seemed as though everything worked against us. And as
winter was coming, we concluded to accept an offer we had of keeping a
three story hotel for three hundred dollars a year, and everything
furnished. We were glad to get into a warm house, for the winters were
severe in that country. The work was very hard on us, but the last of March
we went back to our home, and on the 9th of April, (my own birthday) my
daughter Mary was born.
We stayed at home that season, then went to Willow River and kept a
boarding house for a Mr. Mears two years. Then I was called to get to
Farmington, Iowa, to attend the death bed of my only sister. My baby boy
was only four weeks old, and my health very poor. I went by steamboat to
Keokuk, and from there by stage. I stayed five weeks, when she left me for
a better state of existence. She left four children; two boys and two
girls. She died strong in the faith of "Mormonism," so called; for that, I
was truly thankful. I returned home, taking the oldest girl with me, and
left the others with friends till I could send for them, as I was not able
to care for them at that time.
The next year we moved to Marine, on the Minnesota side of the lake, and
rented a hotel at five hundred dollars a year. After a few years we
purchased a two story house and large lot. Then we built a five story
hotel, for business was increasing at such a rate that the house we were in
would not accommodate the traveling public. Besides, we had nearly forty
regular boarders. Of course, we went in debt a thousand dollars to get it
completed and furnished for occupancy. We were doing well and would soon
have been out of debt; in the meantime we had mortgaged the whole of the
property for the thousand dollars, expecting we could pay it in a few
months at least. However, the war of 1861 came on and we began to lose our
boarders by enlistment, and through that, we failed to pay the mortgage
when due; and after awhile, we lost the whole of our property, which we had
labored to obtain by many years of self denial and hard work.
Mary Lightner Autobiography, UG&HM 17 (1926), p.253 - p.254
We finally decided to leave a place where misfortune had followed us on
every hand. We went to Hannibal, Missouri, and stayed a year; waiting for
letters of information from my brother, who had gone to Utah at the time of
the expulsion of the Saints from Nauvoo. Not hearing from him, as we
expected, and not considering it safe to remain in Hannibal, as we were for
the Union, and the majority of the people there were slave owners, and
sided with the South, we went back to Minnesota, and on October 28th, 1862,
my son Adam was born, being my tenth child. At last the long delayed letter
arrived, informing us there was a large company of teams and men being sent
from Utah to Omaha to meet immigrants from England, and that one would be
sent for us. Oh, how glad we were, it seemed to good to be true. We soon
disposed of what little we possessed after all our moving around and many
mishaps.
On May 25, 1863, we embarked on board the steamer "Canada" for St. Louis,
and took up our quarters on the lower deck. All was neat and clean and we
slept on our baggage. On the 26th we commenced taking on wheat, until the
boat was heavily freighted. We had no chance to cook. Charles and Adam were
very sick with the measles, and no chance to make them comfortable. We came
to Rock Island Bridge, which is a dangerous place for boats to go through.
At the draw of the R. R. Bridge, a number of vessels lay ruined nearby.
Many of our passengers were badly frightened, for we attempted the passage
five times before we succeeded in getting through. On the 28th, seventeen
horses were taken on the lower deck, which made the atmosphere very impure.
In the evening, five or six soldiers came aboard with foul company. Brute
beasts in the form of men fill the place, and the scene is almost
intolerable. On the 29th, we are lying at Montrose unloading grain. Nauvoo
lies on the opposite side of the river and looks deserted enough. One
corner of that once beautiful temple, alone remained, a monument of former
beauty and grandeur. It was raining hard or I should have crossed the river
to see it. But as I looked at it from this point, and thought of what it
once was, blossoming forth in beauty, with a population of seventeen
thousand inhabitants, I felt to mourn over its present desolation. I
thought, "Can it be that I shall see the place no more? Where once the
Prophet stood and moved the hearts of the people to worship God according
to the new and everlasting covenant, which had been revealed through him to
the people in this generation, and where he gave himself a martyr for the
cause he taught."
One of our passengers has just saved a man from drowning, he was sinking
for the third time, when rescued. My oldest boy, John, was quite sick, and
throat very sore; the other children better, but cross. On a Saturday we
arrived in St. Louis; it was raining hard. We went aboard the steamer,
"Fanny Ogden," for St. Joseph. We were to have a stove to cook by, laid in
a supply of provisions, and fancied we should be half way comfortable, but
it proved the reverse. We were transferred to the upper deck until the
storing of Government supplies was completed, then five hundred mules and
horses were taken aboard; consequently we had to remain on the upper deck
all the way from St. Louis to Omaha=97wind and rain for company; nothing but
bread and dried beef to eat, as the deck hands had stolen our vegetables. A
soldier was put on board for home, who had lost his leg in battle; another
very sick. We sat near along box for two or three days, that contained a
corpse. Our progress was slow, half the time on sand bars.
Mary Lightner Autobiography, UG&HM 17 (1926), p.255
We met a steamer coming down, saying the rebels were gathering in great
numbers and would fire on us. We had a cannon and soldiers on board for our
protection; for myself I felt no fear. The captain has built a breast work
of sacks of grain and tobacco boxes; all hands prepared for action. June
3rd all was excitement, and a sharp lookout was kept, looking for the enemy
every moment. At Lexington the town was almost destroyed by cannon, houses
partly demolished; it was here my husband's brother, a Unionist, was
killed. We passed a gloomy night, some on trunks doubled up any way to get
a few moment's rest; but strange to relate, not a shot was fired at us,
although in a rebel community. We passed Liberty landing and Independence;
things remain about as they were twenty years ago. We stopped at Kansas
City; plenty of Mexicans were there, loading teams for Mexico. On June 6th,
we arrived at St. Joseph, all tolerable well, considering that we had not
had a chance to change our clothes or undress since leaving Minnesota. We
found the river banks lined with Sioux Indians, who were being removed from
Minnesota by the Government, for their massacre of the whites.
June 7th, we laid all day at this place; in the evening the Indians had a
pow wow dance. We then boarded the "Emilie" for Omaha=97some Saints came
aboard at the same time, bound for Utah. I felt to rejoice, for I had not
seen the face of a member of the Church for over 18 years. Monday we landed
at Omaha in a heavy rain storm; rode to Florence, six miles, without a
cover from the rain, and stopped at a cabin, wet through. We had no fire
and no chance to make one, so laid down in damp bed clothes; next night had
the cholera and was sick three of four days, and my babe had bowel
complaint very bad. Thursday some immigrants arrived with the small pox.
Two are dead and ten more sick. One of the number spent the evening with
us; we shook hands with them; they said nothing about the disease; the next
day they were sent to the hills, where tents were provided for them. On
Saturday seven hundred persons from England arrived here en route for Salt
Lake. This is the gathering place for those who intend crossing the plains.
Mary Lightner Autobiography, UG&HM 17 (1926), p.255 - p.256
Today, Saints from Africa and Denmark arrived here. Their tents were
scattered over the hills, and when the camp fires were lit up at night the
scene was beautiful to behold. It makes me think how the children of Israel
must have looked in the days of Moses, when journeying in the wilderness;
also to see some hundred mules in an enclosure, all sleek and fat=97looks
like prosperity indeed. The train of five hundred teams from Salt Lake are
hourly looked for. Three deaths occurred in the Danish camp, and some three
or four weddings. June 15th, the children have picked three dollars worth
of wild strawberries, that helped us considerable.
On the 20th my sister's husband, Edwin Brigham arrived to take us out to
the valley. We were glad to see him. Sunday we fixed all day for a march in
the morning. We started; Monday night we camped out, and such a
night=97thunder, lightning and wind, but we slept, or rather stayed in our
wagons, did not get very wet, but felt rather stiff=97we cooked our
breakfast, milked the cow, dried our things, and were ready for another
day's tramp. One company of 50 or 60 wagons is ahead of us, and a good many
behind us. It is quite amusing to see a corral formed and the cattle driven
in to the center of the corral of wagons to keep them safe; each man
unyoking his own, all done in the best order.
Mary Lightner Autobiography, UG&HM 17 (1926), p.256
We had a good man for captain of our company. I don't think we could have
gotten a better one. We have meetings every evening. July 3rd, passed a
very hot day, up with the dawn, cook breakfast with buffalo manure for
fuel=97do our work and travel sixteen miles, hard wind most of the time. I
was tired out when camped for the night. One wagon upset in a mud hole, no
one hurt.
July 4th. All Well. Caught up with the company ahead, John R. Murdock,
captain; had a dance in the evening. Traveled well the next day, saw a
variety of beautiful flowers.
10th. Nothing of interest has occurred, the weather very hot. Had another
dance, we are on a large prairie, saw a buffalo herd, and passed through a
dog village. Cunning little fellows, dodging in and out of their burrows.
Nothing of moment has occurred for four or five days. The prairie is one
vast desert as far as game is concerned, except now and then a rabbit or
sage hen. One of the brethren killed an antelope and gave me a nice piece.
Friday, camped at Pawnee Springs, the water boils up from a great depth,
there are four of them, but I am told that a few weeks ago, there were but
two. The flowers are very pretty and of all colors.
18th. All well, warm when the sun is out, but chilly under a cloud.
22nd. Had a thunder shower, no sickness yet.
23rd. One man sick=97at noon, a babe belonging to some of the Saints from
Australia, died very suddenly. We have had a hard time today, traveling
through sand hills, had to double teams.
24th. Mr. Lightner quite unwell.
25th. Very hot; traveled through a great deal of sand, saw plenty of
prickly pear, it does very well to look at, but not good to handle or walk
over. Three Indians came into camp, driving two yoke of oxen, which our
captain traded for, as they belonged to the company ahead of us and will be
given to their owners. One of our wagons broke down, which delayed us three
hours.
Mary Lightner Autobiography, UG&HM 17 (1926), p.257
27th. He is better, but babe is very sick with canker and bowel complaint.
28th. Morning quite foggy, passed some natural curiosities, one called the
court house, from its resemblance to that edifice, also a large rock formed
like a church steeple and called the chimney. This part of the country is
the most barren and desolate that I ever saw. Nothing to relieve the eye
but sky and sand and hills, expected to see some buffalo but am=
disappointed.
29th. Passed a small government train from the fort, often meet a few
persons passing along in this dreary place, as though they were in the=
states.
30th. Passed a trading post, three tents and a few trees, which did my eyes
good, after seeing so much sand and barren soil.
31st. It has blown sand and dust, enough to choke one, all day. Passed two
deserted stations, and four graves of immigrants.
August 1st. Among the hills and rocks most of the day, and dust an inch
thick. Saw the telegraph station; it consists of two log houses,
outbuildings and a good well of water which was worth a great deal to us.
Nothing but hills and sage brush to be seen. No grass save in patches along
the river. Camped in dust as if in the middle of the street in the states.
Baked a shortcake, fried some bacon and had tea for supper after dark.
Tired almost to death=97lost the children's pet rabbit today.
2nd. A train of government wagons and soldiers passed us to settle some
difficulty with the Indians and gold seekers. Our train stopped this
afternoon to fix wagons and do our washing, the young folks danced and
played until twelve at night=97we always have prayers in the evening.
3rd. Saw some returned Californians, who spoke well of the Mormons in the
valley. We lost one of our cows from drinking alkali water. Saw six more=
dead.
4th. Lost an ox. More sick from the cause. A child fell out of a wagon and
the wheels passed over both limbs, but was not much hurt. Passed sixteen
dead cattle, from the other train. This is a heavy loss.
8th. Came to the telegraph station, quite a little place. Saw a large
freight train, had coffee, bread, and thickened milk for dinner. We fixed
up and passed through the aforesaid train; all well.
10th. Came to another station, crossed the Platte River Bridge, which is a
good structure. Camped on a large hill, more dead cattle. The prospects
look gloomy enough. Elizabeth crazy all night with the toothache=97been so
for two days.
Mary Lightner Autobiography, UG&HM 17 (1926), p.257 - p.258
11th. The eleventh of August, the anniversary of our marriage=97twenty-five
years of joys and sorrow have passed over my head since then. Years never
to be forgotten. Came to what is termed the "Devil's Back Bone." It
consists of a long range of rocks, and looks as though they were thrown up
from beneath, and pointing up like ice in a jamb. It is a singular sight. A
company of gold seekers camped near us. Our company lost more cattle. Came
to a saleratus lake, which looked like ice in the distance. We cut out a
great quantity of it to take with us, as the captain said there was none in
the valley.
13th. Passed another station, also "Devil's Gate," which consists of two
mountains of rock so near together that a wagon can pass between them. The
walls on each side are perpendicular, rather sloping on the other side, and
so high that a man on the top looks like a small boy.
15th. Had breakfast of bacon, fried cakes and coffee, traveled on a good
road for miles, then stopped=97cook dinner. Wind blowing gale of sand all
over us. I think we will get the proverbial peck of dust before we get
through=97our cow sick, no milk for two or three days. Some sage hens and
rabbits were killed today. We have had fresh meat but once since leaving
the Mississippi River.
16th. Sand and gravel all day, feel sick and cross; for if there is a bad
place in camp, we are sure to get it. Antelope was killed today.
Mary Lightner Autobiography, UG&HM 17 (1926), p.258
17th. Saw mountains covered with snow in the distance; up and down hills
all day; heavy wind; camped in a good place for a wonder, writing by fire
light. Danes are at prayers by themselves=97our folks the same. While I, poo=
r
sinner, am baking bread. In fact, I don't much like our preacher. He
strokes his beard too much, and speaks too low.
18th. Saw a lot of antelope; two were killed. The captain gave me a nice
piece. Saw a camp of immigrants close by, another not far off. Camped on a
hill for dinner. The hill was covered with small black rocks. It is a
beautiful day, ice formed in our buckets as thick as a knife blade. More
game was killed today, but little or no sickness has befallen us so far,
the captain says we are greatly blessed to what some of the companies were.
I hope we will continue to be, until our journey ends. We have been in
sight of snow for two or three days. It looks cool for the month of August.
We are on the highest land on this side of the Mississippi. Here, on the
eastern side of the mountains the rivers flow toward the Atlantic, and on
the western side, to the Pacific. The scenery is grand. A bear was killed
weighing near four hundred pounds, and was divided among our company of
sixty persons. I could not stomach it. I don't believe they were made for
man's food.
Mary Lightner Autobiography, UG&HM 17 (1926), p.258 - p.259
We are now in Utah, but I don't see much change in the face of the land for
the better; but I can't see much, as I have been quite sick for six or
seven days. Crossed Green River Sunday evening, it is a beautiful stream of
water, and plenty of trees on its banks. Two trains are close behind us,
which make us hurry to keep the front place, for the roads are so dusty we
can hardly see our front teams. Stopped at a station where our men were
required to take the oath of allegiance to the United States government,
our wagons were searched for powder, etc. I have not much to say for the
past week, as I have been very sick all the time, was administered to by
Brother's Stork and Martin=97and was helped immediately. We saw a stage pass
twice yesterday, and more travel today=97which makes it look more like being
in the land of the living. Snow all around in the mountains, only think of
it; snow near, and yet almost smothered with dust. A stage passed with two
of our missionaries, one was Brigham Young, Jr. Arrived at Fort Bridger, a
nice place, good and substantial building. It looks comfortable. The days
warm, the nights cold. Last evening we bought some onions and potatoes,
which were quite a treat. They did us good, as we were getting the canker
bad, from so long a diet of salt pork, but I trust our journey is nearly
over. The earth at this place is of a reddish color, and the mountains look
somewhat greener than they have for some time.
31st. Passed through some mountains in a round about way, they look solemn
in their grandeur; rising one above another, and their verdure of many
colored hues and rocks of various shades looked beautiful to me; if I had
the materials and time I should paint some of them. One of the curiosities
of this place is a spring of tar. The people get it for their wagons. The
weather cold but pleasant. Passed a mail station, also a field of grain. It
looked nice, but I should not like to live there. There were some singular
looking rocks, very large, they appeared like huge blocks of clay,
sprinkled full of pebbles, and inclined to be a red color. The earth in
many places looked like a burnt brick=97near is a large cave in the rock, it
has a singular appearance. It is called the cascade. Some fruit was brought
in at famine prices=97apples eleven cents apiece.
September 1st. Passed through Echo Canyon. The scenery is beautiful to
behold, such rocks I never saw. Saw a few houses and potato patches, also a
mail station which looks comfortable. I think from the appearance of
things, Uncle Samuel feeds his men and animals pretty well. I feel weak
today, from not having proper food (we have been on short rations for seven
or eight days) and breathing in so much alkali dust. Camped near the town
of Weber. Came over a narrow road on the side of a mountain. It looked
dangerous. Came to W. Kimball's Ranch, he is rich in cattle and sheep.
Mary Lightner Autobiography, UG&HM 17 (1926), p.259 - p.260
September 3rd. Rained last night for the first time since we left the
Platte River. I hope it has laid the dust. I think it is the fourth rain we
have had on our journey so far.
14th. Camped at a station in dust enough to smother one.
15th. Arrived in Salt Lake City on Emigration Square. All well=97went throug=
h
some of the streets; there were some beautiful houses, orchards, and shade
trees.
17th. Started south to Beaver County. My brother, Henry Rollins, whom I had
not seen for twenty years, with his wife Eveline, met us, and conveyed us
in his mule team south. Stopped at an old friend's, in Springville, had a
nice time=97heard from a good many old friends. Had plenty of fruit to eat.
We traveled through a fine country. Saw some boiling springs, and some
large cold springs, so deep no bottom has been discovered, and they are
full of fish. We arrived in Minersville September 20th, 1863, and found my
dear mother and sister Phebe, all well and glad to see us. We were thankful
to find a home and friends, after an arduous journey of one thousand miles
in an ox team=97besides our trip on steamer from Stillwater, Minnesota, to
St. Louis, then up the Missouri to Omaha.
Mary Rollins Lightner, after 95 years, 8 months, 8 days of toil, sorrow and
joy, passed away, December 17, 1913. Her husband died, August 19, 1885.
They were the parents of ten children, three of them now (June 1926),
living. Elizabeth Turley, Los Angeles, California; Charles W. Lightner,
Ogden, Utah; Mary R. Rollins, Minersville, Utah.
Her descendants now living total 119 persons: 24 grandchildren, 76
great-grandchildren, 15 great-great-grandchildren, 1 great, great,
great-grandson, 9 years old.
Section 66
An interesting note in the "Kirtland Revelation Book" states that
section 66 is, "a Revelation given to William E. McLelin a true descendent
from Joseph that was sold in Egypt down through the loins of Ephraim
his son."
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.?106.
Joined Hedrickites 5 June 1869. Left Hedrickites 3 November
1869. Wife joined Reorganized LDS Church. ... Spent remainder of life
trying to get David Whitmer to organizenew 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. 107.
Section 67
Some of the ten elders present at the Hiram Conference (Joseph
Smith, Oliver Cowdery, David Whitmer, John Whitmer, Peter Whitmer, Jr.,
Sidney Rigdon, William E. McLellan, Luke Johnson, Lyman Johnson, and
Orson Hyde) expressed concern over the seemingly uneducated
language found in the revelations then ready for printing. In response,
Joseph Smith received section 67, which challenged the wisest of those
present to duplicate any revelation.... William E. McLellan, a newly
baptized school teacher from Paris, Tennessee, accepted the challenge
but failed.
...
The Elders and all present that witnessed this vain attempt of a
man to imitate the language of Jesus Christ, renewed their faith in the
fulness of the Gospel, and in the truth of the commandments and
revelations which the Lord had given to the Church through my
instrumentality. =20
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.?107-108.
Section 68
... minutes in the "Far West Record" suggest that section 68, or
part of it, was received on 11 November 1831. It appears that verses
1-13 [sic] were received 1-3 November, and verses 13-35 on 11
November.
... 5 October 1832, again in Missouri. A group of fifteen high
priests had met in Independence to conduct certain business when it
was "moved by br. [William W.] Phelps that a revelation given 11th
November be read." ... Matters discussed at the October 1832 meeting
concerned the high priests and their responsibilities, topics contained in
section 68.
...
It is noteworthy that the content of verses 13-35 of section 68 is
similar to that of verses 59-100 of section 107, also received in
November 1831.
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.?108-109.
Actually, verses 16-21 were not originally part of this revelation,
and were first published in the Evening and Morning Star ... in June
1835. Use of the term "First Presidency of the Melchizedek Priesthood"
(rather than Presidency of the High Priesthood) in these verses reflects
title changes which occurred sometime in 1834-1835.
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.?145.
Section 68 is the first latter-day revelation to address the ntion of
being sealed up unto eternal life (verse 12). This was a topic of
considerable importance during the Prophet's life-time. Shortly after the
Orange, Ohio, conference (25 October 1831) highpriests began sealing
the Saints to eternal life. These early priesthood sealings (1831-35)
were not inimportant, but it was later determined that they were
insufficient. Although the Prophet received the greater keys of sealing
from Elijah in April 1835, he delayed administering the higher (temple)
ordinances until the 1840s. The first priesthood (eternal) marriage was
performed in April 1841, and the priesthood endowment was
administered for the first time in May 1842. Having received these
prerequisite ordinances, the faithful could continue on and receive the
fulness of the priesthood wherein they were sealed up unto eternal.=20
(sic) Th fulness of the priesthood began to be administered in
September 1843.) Thus, a complete understanding of the nature of
making one's calling an election sure ... developed over a ten-year
period, and achieved its fullest expression during the Nauvoo period.
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.?145.
Section 69
Oliver Cowdery should carry the revelations to Independence,
Missouri, for printing. So that Cowdery would not have to travel the
distance alone with these sacred writings (as well as money to
purchase land in Jackson County, Missouri), John Whitmer was
appointed to accompany him.
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. 112.
Section 70
Section 70 is a revelation directed specifically to members of the
Literary Firm. This firm, organized in November 1831, concerned itself
with the printing of official Church literature. ... Joseph Smith, Oliver
Cowdery, Sidney Rigdon, John Whitmer, and Martin Harris had played
such a conspicuous role in recording, preservin, and preparing the
revelations for publicatin, they should "have claim on the Church for
recompense." ... These men who were to "manage" the revelations
constituted the membership of the Literary Firm. ... Items of specific
concern for the Literary Firm were the printng and distribution of the
New Translation of the Bible, the Church hymnal, a Church almanac,
children's literature, Church newspapers.
At the organization of the Literary Firm (mid-November 1831),
William W. Phelps was included as a member, and shortly thereafter
Jesse Gause was added. In 1833 Frederick G. Williams, who had
replaced Gause in the presidency of the High Priesthood, also became a
member. ...
... The first product of the Literarty (sic) Firm was The Evening
and Morning Star. ...
In March 1832, a companion firm, known as the United Firm, was
organized in Ohio. ...
... the Church press in Missouri was destroyed by a mob on 20
July 1833 ...
...
By November 1833 members of the firm had decided to expand
their operation to include a political paper that would support Andrew
Jackson's administration. ... This political paper, entitled the Northern
Times, began officially in February 1835 and continued for more than a
year.
...
Heavy operating expenses ... brought the partnership to the brink
of collapse by the fall of 1835. Samuel H. Smith and David Whitmer were
appointed agents for the firm on 16 September 1835 to assist in selling
subscription and collecting subscription monies. Their collections as well
a s a $600 loan in October 1835 temporarily saved the enterprise. ...
In 1836 the Literary Firm began to be dissolved.
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.?112-117.
... an article by McLellin that appeared in 1848 in his short-lived
periodical, the Ensign of Liberty. This agrees with Journal I by
mentioning his attendence at a conference in the town of Orange on October
25, From this conference I went home with the Prophet, McLellin continued,
and on Saturday, the 29th, I received through him, and wrote from his
mouth a revelation concerning myself. =20
... McLellin explained, I went before the Lord in secret, and on my knees
asked him to reveal the answer to five questions through his ... McLellin
explained, I went before the Lord in secret, and on my knees asked him to
reveal the answer to five questions through his Prophet, and that too
without his having
made such a request.
... The Ensign of Liberty article, written more than ten years
after McLellin had left the LDS Church, is even more insistent about the
responses that came in the revelation. It describes the effect the
revelation had on McLellin's conviction that Joseph Smith was indeed a
prophet of God.... It is clear the McLellin believed, both while he was a
member of the Church and ten years after he had become disaffected, that
in 1831 Joseph Smith was a true prophet.
... What were the five questions? McLellin left no list, probably because
of the intensely personal nature of the questions. With the emergence of
his journals and other papers, however, a careful reading of the answers
in section 66 suggests likely possibilities:
Question 1 How does this little church that I have just joined,
organized by Joseph Smith, fit into the religious world? (D&C 66 2)
Question 2 What is my spiritual standing (D&C 66:3)
Question 3 What is my role in the Church? I have closed my school and
settled my affairs in Illinois. What am I to do now? (D&C*66:5-8)
Question 4 I have seen and personally experienced the power to heal by
both Joseph and Hyrum Smith. Will I be able to have this power?
(D&C*66:9)
Question 5 How can I escape the temptation of adultery and other sins
which have burdened me, especially since the recent death of my wife? (D&C
66: 9, 10, 12) The Journals of William E. McLellin, Edited by Jan Shipps
and John W. Welch, (Brigham Young University and the University of
Illinois Press, 1994)
-------------------------------------------------------------------------------
From: "Perry L. Porter" <plporter@xmission.com>
Subject: ---> Lesson 19
Date: 25 May 1997 22:48:20 -0700
Doctrine and Covenants 63-65
Lesson 19
Scriptural Highlights 1. The dangers of sign seeking 2. The Lord's
instructions for gathering to Zion 3. Revering the name of God 4. Forgiving
others 5. The growth of God's latter-day kingdom
Invite class members to sing "Israel, Israel, God Is Calling" (Hymns, no. 7).
Discussion and Application Questions
* Why do some people seek signs? (D&C 63:7-10.) Why is the Lord displeased
with those who seek signs? (D&C 63:11 -12.) In what ways do some people
today ask for signs?
* What are the dangers of sinning in our hearts or thoughts? (See D&C
63:16; Matthew 5:27-28; and the quotation from Elder Ballard.) How can we
purify our minds and hearts?
* The Lord frequently told the early Saints that his second coming was
near. (D&C 33:18; 41 :4; 63:53.) Since he still has not come, what do you
think he meant by this? (2 Peter 3:8.) In what sense is his second coming
near?
* Why was the Lord displeased with Sidney Rigdon? (D&C 63:55.) When we
reject counsel from the Lord and his servants, how does it affect our
ability to be guided by the Spirit?
The Lord revealed that he is "not to be mocked" (D&C 63:58). What does it
mean to mock God? How might some people be mocking him?
* What are some ways that people take the Lord's name in vain? (See D&C
63:60-62 and the first quotation from Elder Oaks.) What are the
consequences of taking the Lord's name in vain? (See the second quotation
from Elder Oaks.) What are the benefits of revering and honoring the name
of God? (See the third quotation from Elder Oaks.)
* The Lord revealed that "that which cometh from above is sacred, and must
be spoken with care" (D&C 63:64). When we talk about sacred matters, how
can we know what is appropriate to say?
* Whom does the Lord require us to forgive? (See D&C 64:10 and the
quotation from Elder Kimball.) What are some of the consequences of not
forgiving someone? (64:9-11.) How does being unforgiving affect our own
souls? What can we do to help us forgive someone whom we have not yet
forgiven?
* The Lord has declared that this is "a day for the tithing of my people"
(D&C 64:23). What can we do to help us keep the commandment to pay a full
tithe? How have you been blessed as you have paid a full tithe?
* How can D&C 64:33-34 help us when we feel that what we do is inadequate
or unimportant? How have you seen "that which is great" come from "small
things"? How might even our smallest righteous acts help build the kingdom
of God?
If you had been a member of the Church in 1831, when there were fewer than
700 members, how do you think you would have felt to hear the prophecy in
D&C 64:41 -43?
* How does D&C 65 help us understand the prophecy in Daniel 2:44? (See the
quotation from President Benson.) Why is it necessary that the "keys of the
kingdom of God" be given to men on earth? (D&C 65:2; see the quotation from
the Guide to the Scriptures).
Quotations
Elder Melvin J. Ballard: "There never was an immoral people who did not
[first] entertain immoral thoughts" (in Conference Report, Apr. 1922, p. 87).
Elder Dallin H. Oaks: "We take the name of the Lord in vain when we use his
name without authority.... Satan seeks to discredit the sacred names of God
the Father and his Son, Jesus Christ, the names through which their work is
done. He succeeds in a measure whenever he is able to influence any man or
woman, boy or girl, to make holy names common and to associate them with
coarse thoughts and evil acts" (Ensign, May 1986, pp. 49, 51).
Elder Dallin H. Oaks: "Profanity and vulgarity . . . are sins that separate
us from God and cripple our spiritual defenses by causing the Holy Ghost to
withdraw from us" (Ensign, May 1986, p. 52).
Elder Dallin H. Oaks: "When the names of God the Father and his Son, Jesus
Christ, are used with reverence and authority, they invoke a power beyond
what mortal man can comprehend.... These mighty names - by which miracles
are wrought, by which the world was formed, through which man was created,
and by which we can be saved - are holy and must be treated with the utmost
reverence" (Ensign, May 1986, p. 51).
Elder Spencer W. Kimball: "We must forgive, and we must do so without
regard to whether or not our antagonist repents, or how sincere is his
transformation, or whether or not he asks our forgiveness" (The
Miracle of Forgiveness, p. 283).
President Ezra Taft Benson: "Our message to the world is that the kingdom
of which Daniel prophesied is now on the earth" (This Nation Shall Endure,
p. 114).
Guide to the Scriptures ("Keys of the Priesthood"): "Keys are the rights of
presidency, or the power given to man by God to direct, control, and govern
God's priesthood on earth. Priesthood holders called to positions of
presidency receive keys from those in authority over them. Priesthood
holders use the priesthood only within the limits outlined by those who
hold the keys. The President of the Church holds all priesthood keys."
Next Week's Reading Assignment Doctrine and Covenants 66-70
Page 37
Class Member Study Guide
Lesson 19
In August 1831 Joseph Smith returned to Kirtland, Ohio, from Missouri. The
Saints were anxious to learn all they could about the land of Zion and
their responsibilities in building Zion. In D&C 63 and 64 the Lord taught
them about these subjects. Some of the Saints had questions about faith and
the seeking of signs, and their questions were answered in these
revelations as well.
As you study D&C 63 and 64, consider the following:
* Why is the Lord displeased with those who seek signs? Why does the Lord
give signs to the faithful? (D&C 63 7_10 )
Why do you think the Lord condemns people who don't forgive? (D&C 64:9-11.)
How are we affected when we don't forgive?
In September 1831 Joseph Smith moved to the John Johnson home in Hiram,
Ohio, twenty-six miles southeast of Kirtland. He moved there primarily to
continue his translation of the Bible. While in Hiram, he received many
revelations, including D&C 65, which refers to Daniel's interpretation of
King Nebuchadnezar's dream (see Daniel 2:31-45). In what ways does D&C 65
help you to understand Daniel's prophecy?
The restored John Johnson home in Hiram, Ohio, about thirty miles southeast
of Kirtland. Joseph and Emma lived here during part of 1831 and 1832. The
Prophet worked on the translation of the Bible and received several
revelations here.
Page 38
The Chronology of the Ohio Revelations
by Earl E. Olson*
BYU Studies, Vol. 11, No. 4, p.329
Kirtland, Ohio, bears the unique distinction of being the locality where
more revelations were given to the Prophet Joseph Smith than any other
place, with 46 sections of the present Doctrine and Covenants being
received there. Fayette, New York, falls into second place with 20
revelations, while Hiram, Ohio, and Harmony, Pennsylvania, tie for third
place with 15 revelations each. Close to one-half of the sections in the
Doctrine and Covenants were given in Ohio. Many of these contained
fundamental doctrines and principles which were of major importance in
the development of The Church of Jesus Christ of Latter-day Saints in its
formative years.
...
Kirtland--46 sections: 41-50, 52-56, 63, 64, 70, 72, 84-99, 101-104,
106-110,112, 134
Hiram--15 sections: 1, 65, 67-69, 71, 73, 74, 76-81, 133
Thompson--1 section: 51
Orange--1 section: 66
Amherst--1 section: 75
.......
Of the 64 sections given in Ohio, 18 were published in the 1833 Book of
Commandments; 38 sections were added in the 1835 Doctrine and
Covenants; 2 more sections were added in the 1844 edition; and 6
sections were added in the 1876 edition. Many of the Revelation were
printed in the early periodicals of the Church.
........
For the past several years personnel in the Historian's Office have been
searching for original handwritten copies of the Revelation. A number of
documents and early compilations have been located or procured and
are now on file in the Church Archives.
Foremost among these is a bound volume which was many years ago
given the title, "Kirtland Revelation." It contains 35 of the Ohio Revelation.
This volume is approximately 12 3/4 inches long, 7 3/4 inches wide, and
3/4 inch thick. The scribe who recorded most of the entries in the volume
was Frederick G. Williams. Orson Hyde added a few pages, and Joseph
Smith and Oliver Cowdery recorded the others. ...
.....
Another aspect that deserves attention is the accounts regarding the
way in which revelations were received and recorded. One statement
comes from Parley P. Pratt, who was privileged to be in attendance
when some revelations were received, and concerning which he wrote
in May 1831:
Each sentence was uttered slowly and very distinctly, and with a pause
between each, sufficiently long for it to be recorded by an ordinary
writer in long hand. This was the manner in which all his written
Revelation were dictated and written. There was never any hesitation,
reviewing, or reading back, in order to keep the run of the subject;
neither did any of these communications undergo revisions, interlinings
or corrections. As he dictated them so they stood, so far as I have
witnessed; and I was present to witness the dictation of several
communications of several pages each. (Autobiography of Parley P.
Pratt, p. 65-66.)
This statement, however, is modified by B. H. Roberts, who states that:
Some of the early revelations first published in the "Book of
Commandments," in 1833, were revised by the Prophet himself in the
way of correcting errors made by the scribes and publishers; and some
additional clauses were inserted to throw increased light upon the
subjects treated in the revelations, and paragraphs added, to make the
principles or instructions apply to officers not in the Church at the time
some of the earlier revelations were given. (DHC 1:173.)
....
.... The heading of the manuscript of Section 42 has the words "The
Laws of the Church of Christ Kirtland Geauga Ohio May 23d 1831 A
Commandment to the Elders." These lines do not appear in the present
printed edition. In 1833 and 1835 publications give the date as February
1831, and the present Doctrine and Covenants has Feb. 9, 1831. The
copy of this Revelation in Book B gives the date as February 9, 1831.
Another difference in this manuscript is that a series of questions is
included, starting with the question, "Shall the Church come together into
one place or remain as they are in separate bodies?" This is followed by
verses 1 to 10. Then appear the words "Question 2d. The Law
regulating the Church in her present situation till the time of her
gathering--Answer," followed by 11 through 69. Other questions follow.
...
November 1, 1831, a special conference was held at Hiram to consider
matters which should be attended to by Oliver Cowdery and John
Whitmer who had been appointed to go to Missouri. Attention was given
to publishing the Revelation which had thus far been received. Up to this
time there had been no publication of the commandments. They had been
copied by hand, sometimes inaccurately, or carried by word of mouth,
with attending inaccuracies and difficulty of obtaining proper
interpretation. As early as the summer of 1830 Joseph saw the need for
publication of the Revelation, and soon after the Revelation known as
Section 26 was received he began to arrange and copy the Revelation
received up to that time. During the conference a decision was made to
publish 10,000 copies of the Revelation. Section 1 was received in the
Johnson home during the recess between the morning and afternoon
sessions of the conference. It was to be a preface to the publication.
The Revelation was read to the conference the next day. In the
Revelation is declared: "Behold, this is mine authority, and the authority of
my servants, and my preface unto the book of my commandments,
which I have given them to publish unto you, O inhabitants of the earth."
(1:6) From this verse came the title to the publication Book of
Commandments which was printed in Independence. At a later
conference, May 1, 1832, it was decided to print only 3,000 copies of the
book.
...
At a conference held in Hiram, November 8, comments were made
pertaining to some mistakes found in the Revelation made either by the
slow method of recording by the scribes at the time the Revelation was
originally dictated, or errors by the scribes themselves. In connection
with this Joseph Smith wrote:
My time was occupied closely in reviewing the commandments and siring
in conference, for nearly two weeks; for from the first to the twelfth of
November we held four special conferences. In the last which was held
at Brother Johnson's in Hiram, after deliberate consideration, in
consequence of the book of Revelation, now to be the foundation of the
Church in these last days, and a benefit to the world . . . the conference
voted that they prize the Revelation to be worth to the Church the riches
of the whole earth, speaking temporally. (DHC 1:235)
...
Although the revelations received up to this time were now to be
published and the Prophet spent some time making corrections, there has
not been found a written manuscript volume into which the
commandments were copied in the order in which they appeared in the
Book of Commandments. Nor has such a manuscript been found for the
1835 Doctrine and Covenants. It appears that the revelations were first
recorded on individual documents. Some of the original documents could
have been used by the Prophet in making his corrections, or such
corrections could have been made on subsequent copies.
...
While the Prophet was visiting in Michigan, on August 17, 1835, a special
conference was held at Kirtland, at which Oliver Cowdery introduced
the "Book of Doctrine and Covenants of the Church." The title had
evidently been accepted by a committee which had concluded that the
former title of Book of Commandments was too limited in its scope. The
printing of an edition of the revelations in 1835 was to contain more than
just commandments. A series of "Lectures on Faith" had been developed
and these were included in the 1835 edition, but not as Revelation. Also
printed in this edition was an "Article on Government and Laws in
General" (Section 134) which was written by Oliver Cowdery and
presented to the conference by William W. Phelps as an expression of
the beliefs of the saints at that time on this subject. In the absence of
Joseph Smith, the assembly voted to accept this article for printing, as
well as an article on marriage. The article on marriage had been prepared
by Oliver Cowdery and was also presented to the conference by Phelps
as an expression of the belief of the saints at that time. This article was
replaced in the 1876 edition of the Doctrine and Covenants with the
present Section 132 on the eternity of the marriage covenant. Upon his
return to Kirtland, the Prophet accepted the decision of the assembly and
permitted the printing of the two articles in the 1835 edition.
...
The Ohio period was one of great development, expansion, and inquiry in
the Church. As the understanding of the Prophet Joseph Smith
expanded, he was ready to receive a deeper insight into the purposes of
the Lord. The principle of inquiry which has been mentioned frequently in
connection with the Ohio revelations, brought about many answers
which were to set the pattern for Church procedure for the future. The
examples given to individuals in answer to their inquiries might well be
applied today to members of the Church who have similar queries in their
minds.
... McLellin specifies that this revelation on the 6th Matthew 10 verse.
This insight provides readers with a valuable key to unlock and appreciate
the meaning of this revelation. Several words in section 65 are, in fact,
related to phrases in the Lord's Prayer. Following the introductory verses
which invoke texts from Isaiah 40:3, Daniel 2:45, Matthew 3:3 and 22:2, and
Revelation 19:9, the revelation focuses on Matthew 6:9-13. The revelation
exhorts all people to pray unto the Lord, call upon his holy name (65:4);
this acknowledgement of the holiness of God's name compares favorably with
the initial instruction of the Lord's Prayer, after this manner therefore
pray ye: Our Father which art in heaven, Hallowed by thy name (Matt 6:9).
The revelation then pleads, May the kingdom of God go forth, that the
kingdom of heaven may come, that thou, O God mayest be glorified in heaven
so on earth (65:6), which echoes the main text mentioned in the McLellin
heading (Matt. 6:10). Much as the revelation expresses the hope that thine
enemies may be subdued (65:6), the Lords's Prayer asks for deliverance from
evil (Matt. 6:13). Finally section 65 and the Lord's Prayer both conclude
with similar doxologies: for thine is the honor, power and glory, forever
and ever. Amen (65:6) and, for thine is hte kingdom and the power, and the
glory, for ever. Amen (Matt. 6:13). Identifying these relationships
between the Lord's Prayer and section 65 gives both of these scriptures new
meanings relevant to the modern dispensation of the gospel of Jesus Christ.
The McLellin Manuscripts of Doctrine and Covenants Sections (RLDS 20), 45,
65, and 66, The Journals of William E. McLellin, Edited by Jan Shipps and
John W. Welch, (Brigham Young University and University of Illinois Press,
1994) p.*243-244. (compare John W. Welch and Trevor Packer, The Newly Found
Manuscript of Doctrine and Covenants, Section 65, BYU Studies, Vol. 33, No.
2.)
While Cannon, like Woodruff, interpreted McLellin's behavior at the
1831 conference as leading to McLellin's later disaffection, he also
added two key ideas which were recorded in neither the manuscript
version of the "History of the Church" nor in Woodruff's biographical
sketch. First, Cannon assumed that it was criticism of the revelations
which elicited section 67. The namuscript, on the other hand, written in
Willard Richard's hand presumably in 1842, recorded that it was after the
rectption of the "preface" sec. 1) that "some conversation was had
concerning the revelation and language." As a result, section 67 was
received. Nowhere in the revelations does it say specifically that there
was criticism.
Second, Cannon inferred that this criticism was initiated by
McLellin and other members. Because McLellin made the attempt to write
a revelation, and Joseph Smith later chided him for hi presumptuousness,
Cannon assumed the McLellin must have been the chief antagonist.
Again, the "History of the Church" does not make this clear. A causal
connection can only be loosely inferred. Cannon's embellishment of the
facts presented McLellin as rebellious, sacrilegious, and humiliated by his
falure to successfully besmirch the revelations of the church.
... Taking the synthesis one step further, Whitney interpreted the
1831 conference as a confrontation between the learned and the Lord.
As a result, Whitney introduced a new theme?"The Lord's
Challenge"?which had implications for those who thought that they
could second-guess or criticize church leaders. Questioning the
brethren was similar to questioning the Lord.
According to Whitney, McLellin and a group of members (no
longer accorded the status of prominent elders) saw themselves as
superior to Smith and his revelations. Diety perceived their intentions and
challenged them to write a revelation equal to Smith's Likewise, Elder
Charles hart, nin years later in general conference, told a "similar" story.
This time, however, the challenge was interpreted as analogous to the
biblical confrontation between Elijah and the priests of Baal. By the late
1940s, the "challenge motif" continued with on ly minor variation. One
novel interpretation described the conference as a show down
between Smith and McLellin.
He (McLellin) proposed in a sarcastic attitude of criticism and
ridicule that the revelations be rewritten adn revised, to go forth to the
world in perfect English. This was s sever rebuke to Joseph Smith, and
might have been a source of embarrassment, as a few friends of
McLellin's and the apostates in that neighborhood were in full sympathy
with his philosophy. The Lord answered the challenge, thereby exalting
the Prophet in the eyes of his friends and dethroning "brilliant" McLellin ...
McLellin gladly accepted the challenge and wrote a document for the
group to consider. Upon reading it they pronounced a failure, agreeing
that the revelations were certainly "of the Lord."
This motif was further introduced into the 1954 work Teachings
of the Doctrine and Covenants prepared for LDS Sunday schools and
published by the Deseret Sunday School Union. One objective of this
lesson was to warn LDS intellectuals who might question the revelatory
process or church leaders' decisions.
...
In the 1989 Gospel Doctrine manual, all references to McLellin's
criticism of the revelatoins were deleted. The lesson was aimed at
doctrinal application to daily life. While in the past, scriptural
applicaitons
were drawn from historical events and actors, this manual elicited
experiences from class members to make these distinctions. The latest
1993 Gospel Doctrine manual attempts a balance between lessons
derived from the examination of church history and members'
experience. During the lesson on D&C 66-70 members are cautioned not
to find fault with church leaders. It further cited D&C 67 and McLellins'
challenge of the revelations as proof of the 1839 Joseph Smith statement
which said that those who found fault with church leaders were on the
"high road to apostasy." Moreover, the text inferred that those "who
question" like McLellin could lose their "crown of eternal life"....
...
Section 67 was not given because the elders criticized Smith's
grammar. Rather, the section explained why they failed to receive a
spiritual manifestation in regards to the Book of Commandments. It then
provided definite instrucitons on how to "prove" the revelations.
...
In that instruction, novitiates were counselled to be unified in faith,
humility, mind, and heart. If so, God would no only reveal his will, but
himself. These teaching (sic.) were reiterated in section 67: [D&C
67:1-14].
Though failing to receive a manifestation in connection with the
Book of Commandments, the elders were told of an alternative means to
gain such a witness. In verse 5, they were told what they already
knew?Joseph Smith was neither learned nor perfect. His grammar was
poor and undoubtedly Cowdery, Rigdon, David Whitmer, and McLellin
were more eloquent. Keeping Smith's education backgound in mind, the
elders were told to choose the weakest of Smith's revelations, select the
most learned amon them, and then to produce one like it. If they could,
the revelations were no divine. If a revelation could not be produced,
then this test coupled with their knowledge of Smith's background
testified to the revelations' truthfulness. They must "bear record" of the
same.
In order to follow the revelation's instructions, William E. McLellin,
a school teacher, the most recent convert, and newly ordained elder,
volunteered or was chosen to make the attempt. He then failed to
produce a revelation. With his failure, the conference adjourned for the
night.
On the following day, 2 November, the conference opened with
aprayer by Oliver Cowdery. Lyman Johnson was ordained and elder by
Sidney Rigdon and Cowdery read the revelation (D&C 1) to the group of
elders. All then arose in turn and bore witness to the truthfulness of the
Book of Commandments. During the meeting, a joint statement was
prepared in which those present "testified" of the truthfulness of the
revelations.
With one exception, the Book of Commandments document was
similar to those signed by the witnesses to the Book of Mormon. While
the document of the Three Witnesses proclaimed a personal angelic
visitation, and the statement of the Eight Witnesses rationally describe
the character and nature of the gold plates, the wording of the Book of
Commandments's testimony claimed a charismatic witness. Following
McLellin's failure, the testimony of the Book of Commandments was given
to the elders, "through the Holy Ghost, shed forth upon us, that these
commandments were given by inspiration of God, and are profitable for
all men, and are verily true."
Mark R. Grandstaff, "Having More Learning than Sense: William E.
McLelling and the Book of Commandments," _Dialogue: Journal of
Mormon Thought_, Vol. 26, No. 4, Winter 1993.
The Impact of the First Preaching in Ohio
by Richard Lloyd Anderson
BYU Studies, Vol. 11, No. 3, p.474
Specific plans to preach the restored gospel in the west matured during
the second conference after Church organization, held late September,
1830. Members gathered near Waterloo, New York, to transact business
for an essentially New York Church of fewer than a hundred members.
Even before the conference assembled at the Whitmer home in Fayette
township, a revelation was given to the "second elder" regarding a
proposed mission to Indian territory just west of Missouri:
[T]hou shalt take thy journey among the Lamanites. And it shall be given
thee from the time that thou shalt go, until the time that thou shalt return,
what thou shalt do. And thou must open thy mouth at all times, declaring
my gospel with the sound of rejoicing.
During the conference a Revelation formally designated Peter Whitmer,
Jr. as junior companion to Oliver Cowdery in this mission. Oliver
Cowdery was then Mormonism's most eloquent spokesman, standing
next to Joseph Smith in Church government and in prominence as a
witness of the early visions. The importance of the western mission is
evident from the fact that he headed it.
This conference set significant precedents for Church administration.
However, the missionary theme was prominent during its three days
duration. The official minutes not only give the date of convening as Sept.
26, 1830, but also summarize what was probably the first missionary
farewell in LDS history: "Singing and prayer in behalf of Brother Oliver
Cowdery and Peter Whitmer, Jr., who were previously appointed to go to
the Lamanites."
Two companions were soon added, Ziba Peterson and the dynamic
Parley P. Pratt, neither of whom are mentioned in the September
conference minutes. ....
...
Pratt's autobiography sets departure as "late in October." This
harmonizes with a remarkable document from an unusual source. The
Methodist preacher Ezra Booth was converted after the first
missionaries left Ohio; in his short career as a skeptical Mormon he
gathered information to expose the Church. His "inside story" was
printed in the Ohio Star during the last three months of 1831, and
principally contained his many complaints and doubts concerning his
mission to Missouri earlier that year. The source is filled with hearsay
and sarcastic narrative (a technique certain to distort history); however,
the Booth letters are the first printed source for the revelation of Joseph
Smith, mostly reproduced in short extracts. Booth obviously could quote
documents without eroding them with his acrid bias. His quotations are
generally accurate, particularly the fairly long revelations calling Oliver
Cowdery on the Lamanite mission. (revelations were circulated in private
copies before the first printed edition in 1833; Joseph Smith recalled one
presented to the western missionaries: "a copy of the Revelation was
given them.") Since Booth responsibly copied the Oliver Cowdery
revelation, an associated document very probably originated from a
manuscript source. It is a covenant of cooperation among the four
missionaries, filled with faith and humility in the face of their challenging
task:
I, Oliver, being commanded of the Lord God to go forth unto the
Lamanites to proclaim glad tidings of great joy unto them by presenting
unto them the fulness of the gospel of the only begotten son of God, and
also to rear up a pillar as a witness where the temple of God shall be
built in the glorious New Jerusalem; and having certain brothers with me
who are called of God to assist me, whose names are Parley, Peter, and
Ziba, do therefore most solemnly covenant before God that I will walk
humbly before him and do this business and this glorious work according
as he shall direct me by the Holy Ghost, ever praying for mine and their
prosperity and deliverance from bonds and from imprisonments and
whatsoever may befall us, with all patience and faith. Amen.
OLIVER COWDERY
We, the undersigned, being called and commanded of the Lord God, to
accompany our brother Oliver Cowdery to go to the Lamanites and to
assist in the above mentioned glorious work and business; we do
therefore most solemnly covenant before God that we will assist him
faithfully in this thing by giving heed unto all his words and advice which
[are] or shall be given him by the spirit of truth, ever praying with all
prayer and supplication for our and his prosperity and our deliverance
from bonds and imprisonments and whatsoever may come upon us, with
all patience and faith. Amen.
Signed in presence of
P. P. PRATT
JOSEPH SMITH, Jr. ZIBA PETERSON
DAVID WHITMER PETER WHITMER12
Paul-like, the four missionaries walked eighty miles west to Buffalo,
where they spoke to an Indian group about The Book of Mormon as a
record of their ancestors, and left copies with those who could read. But
the most dramatic scene of the mission opened 200 miles further west
near Cleveland, Ohio. Parley P. Pratt earlier had been converted to the
Disciples' movement when the noted Sidney Rigdon had come into Pratt's
neighborhood west of Cleveland (Lorain Co.) in 1829. Now the tables
were turned as Pratt sought out Sidney Rigdon with a more
thorough-going restorationism than Rigdon had once presented Pratt. The
Mormon Elders arrived in Rigdon's locality to declare new revelation, and
the recreation of the spiritual power enshrined as a dead letter in the
Bible. Rigdon and scores of careful Bible readers were affected.13
...
The most spectacular conversion was Sidney Rigdon, and no source
captures his recollections more authentically than the "History of Joseph
Smith," written and published while Rigdon was available for consultation
and criticism. There were searching expectations in the circles about
Sidney Rigdon, but his was "the first house at which they called." The
noted preacher was polite but "very much prejudiced" to hear that the
Book of Mormon was an additional revelation to the Bible. Pressed in
discussion, the seasoned minister declined to argue but promised: "I will
read your book. . . and will endeavor to ascertain whether it be a
revelation from God or not." During the next "fortnight" the missionaries
returned "occasionally" to find an earnest searcher reading the Book of
Mormon, "meditating on the things he heard and read," and also "praying
to the Lord for direction." Finally convinced, he counted the cost (which
was considerable) and fearlessly submitted to baptism.
...
Rigdon's respect for the Book of Mormon message is confirmed by family
traditions from his son, John W. Rigdon. When informed that Joseph
Smith was a young man with "hardly a common school education," the
well-read minister replied: "if that is all the education he has got, he never
wrote this book." Other issues besides the message of the Book of
Mormon are prominent in Sidney Rigdon's conversion, apparent from a
detailed contemporary account published in early 1831 over the initials
M.S.C. The author was probably Matthew S. Clapp, a young and capable
convert of Sidney Rigdon to the Disciples' movement in Mentor--the
article reveals the Mentor congregation's experience in the conversion of
their pastor. Here the testimony of the Book of Mormon witnesses is
stressed, for the missionaries "related the manner in which they obtained
faith";--through prayer, "and an angel was shown unto them," an
apparent reference to Oliver Cowdery's vision. Beyond the Book of
Mormon, another great issue was the source of authority to teach and
baptize. "M.S.C." relates that the missionaries insisted upon rebaptizing
their converts--and after "seventeen persons were immersed by them in
one night," the missionaries "came next day to his house" to find a "much
displeased" Sidney Rigdon, negative because he had already immersed
his followers in a covenant of remission of sins. Pratt recalled the
resolution of the problem:
At length Mr. Rigdon and many others became convinced that they had
no authority to minister in the ordinances of God, and that they had not
been legally baptized and ordained. They therefore came forward and
were baptized by us, and received the gift of the Holy Ghost by the
laying on of hands and prayer in the name of Jesus Christ.
...
[Several stories of conversion are presented in this section. Nothing
really unusual is related, but many of the converts describe how sincere
the missionaries were.]
The religious integrity of the first Ohio Mormons is clear. Irresponsible
emotionalism does not characterize their beginnings on the Western
Reserve. Excesses came later, but these were criticized by Mormon
leaders and also by the first converts studied here. On the whole these
pioneer Mormons had an impressive background of Bible study. Lydia
Partridge probably speaks for the majority of the 1830 converts: "I was
induced to believe for the reason that I saw the gospel in its plainness as
it was taught in the New Testament, and I also knew that none of the
sects of the day taught those things." In her own terms, she had joined
"the Campbellite Church," but she was in reality a "Rigdonite," baptized
by him and having faith in some form of modern revelation and spiritual
gifts. The missionaries brought not only the Book of Mormon, but full faith
in the Book of Acts, with the laying on of hands for the gift of the Holy
Ghost and its accompanying spirituality. Spiritual outpourings which
followed duplicated early Christian experiences.
These "gifts" were not automatic, but came from intense inquiry, in which
reading the Book of Mormon was stressed. Ashbel Kitchell explained
why Oliver Cowdery left seven copies at the Shaker community:
This Mormon appeared to have full faith in their books, that whosoever
would read them, would feel so thoroughly convinced of the truth of
what they contained, that they would be unable to resist and would
finally be obliged to unite with them. He then thought it prudent to wait for
us a while for the leaven to work. . .
In this case the challenge was rather weakly accepted. The seven
copies of the Book of Mormon were distributed, but "they were soon
returned as not interesting enough to keep one awake while reading."
Conversions through the Book of Mormon were of varied duration. Some
knew immediately, some in weeks, and some only after long months of
considering. Orson Hyde obtained a Book of Mormon "and read a portion
of it, but came to the conclusion that it was all fiction." After preaching
against it, he honestly assessed his lack of knowledge of the book, and
moved to Kirtland for serious investigation: "after about three months of
careful and prayerful investigation. . . I came to the conclusion that the
Mormons had more light and a better spirit than their opponents."
...
Early Ohio conversions that did not last are consistent with those that
have been examined. A noted instance of semi-conversion is illuminating.
In his first Mormon meeting (at May-field) Levi Hancock sat by the young
lawyer Card, who was taking notes. Apparently at a later Sunday, after
Rigdon's baptism and ordination, Varnum J. Card came to Mayfield
accompanied by his friend John Barr. Cowdery and Rigdon spoke at a
morning meeting, and Rigdon baptized in mid-afternoon. In the midst of a
moving service, "Mr. Card suddenly seized my arm and said, 'Take me
away.'" Card's face was "pale," and "his frame trembled as we walked
away and mounted our horses." Regaining his composure, Varnum Card
evaluated his experience: "'Mr. Barr, if you had not been there, I certainly
should have gone into the water.' He said the impulse was irresistible."
John Corrill investigated Mormonism while Oliver Cowdery and Peter
Whitmer, Jr. were first in Kirtland--and was baptized some six weeks
later. Disillusioned at the Mormon persecutions in Missouri, he left the
Church and wrote a careful appraisal of his LDS career. His conversion
contained both rational and spiritual elements; on renouncing Mormonism,
Corrill explained away neither approach. He had "made very diligent
inquiry" concerning the origin of the Book of Mormon and was certain
that Smith was the author:
As to its being a revelation from God, eleven persons besides Smith bore
positive testimony of its truth. After getting acquainted with them, I was
unable to impeach their testimony. . . .
Corrill attended a Kirtland confirmation meeting in which he sought "to
detect their hypocrisy" with "a jealous eye." The ordinances of the
sacrament of the Lord's supper and the laying on of hands were
followed by a testimony meeting in which prophecy and speaking in
tongues were prominent:
I watched closely and examined carefully every movement of the
meeting, and after exhausting all my powers to find the deception, I was
obliged to acknowledge in my own mind that the meeting had been
inspired by some supernatural agency.
During the ensuing winter Ezra Booth and Symonds Ryder were
converted, only to be deconverted within a short time. Ryder's attitude on
leaving is known, and Booth's long expos? (as earlier discussed) was
printed. They both lapsed because of human qualities in a divine
organization. Yet neither convincingly dismisses the spirituality of their
conversions. Booth wrote:
When I embraced Mormonism, I conscientiously believed it to be of God.
The impressions of my mind were deep and powerful, and my feelings
were exerted to a degree to which I had been a stranger. Like a ghost, it
haunted me by night and day, until I was mysteriously hurried, as it were,
by a kind of necessity, into the vortex of delusion.
...
In four action-packed weeks, missionaries of the restored gospel had
preached intensively in Mentor, Kirtland, and May-field, and they had held
important meetings in North Union (in Cleveland's Shaker Heights),
Warrensville, and Painesville. They had saturated the Kirtland area with
their message and testimony. Their newspaper valedictory reported that
"the four persons. . . have proceeded on their mission to the
Indians"--and accorded them a grudging tribute:
There are rising of 100 in this and an adjoining county who have
embraced the ideas and assertions of Joseph Smith, Jr., many of them
respectable for intelligence and piety.
Although the Missouri phase deserves to be fully narrated, the Lamanite
Mission achieved its main success among those prepared for the
message on the Western Reserve, not among Indian peoples, where
political and cultural conditions were not yet ripe. The Ohio labors of
Oliver Cowdery, Parley P. Pratt, and their companions doubled the
membership of the Church and created a solid nucleus for rapid growth
and a secure, if temporary, gathering location. One assesses the impact
of four men in four weeks with a certain awe. The fields were ripe, and
the hands of the harvesters sure. The documents of the rise of the
Church in New York do not furnish personal records that so visibly
recreate the events and emotions of the first yield in Ohio. More than any
other segment of LDS history, early Kirtland reveals why the restored
gospel reached independent minds and induced powerful action. In fact,
a study of the conversions on the Western Reserve in 1830 has more
than a little relevance for the spread of Mormonism today.