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gdm Digest            Sunday, May 25 1997            Volume 01 : Number 015



In this issue:

    ---> Lesson 19

See the end of the digest for information on subscribing to the gdm
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----------------------------------------------------------------------

Date: Sun, 25 May 1997 22:48:20 -0700
From: "Perry L. Porter" <[e-mail]>
Subject: ---> Lesson 19

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

- ---------------------------------
Subject:  The Ohio Revelations

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.
- ----------------------------------------

Subject: McLellin's comments on D&C 65

... 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.)

- -----------------------------------------
Subject:  McLellin and the Book of Commandments (D&C 67)
    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.

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

End of gdm Digest V1 #15
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