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gdm Digest          Saturday, August 2 1997          Volume 01 : Number 019



In this issue:

    ---> Lesson 24 (extra info)

See the end of the digest for information on subscribing to the gdm
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Date: Sat, 02 Aug 1997 23:53:22 -0700
From: "Perry L. Porter" <[e-mail]>
Subject: ---> Lesson 24 (extra info)

Doctrine and Covenants 84-85

Lesson 24


VVVVVV-----From: Stephen Ott <[e-mail]>------VVVVVVV

Subject: D&C 78-83, 104 Notes

Section 78 Most students of Church history are aware that sections 78, 82,
92, 103, 104, and 105 carried a number of code names and words used to
disguise the identity of the persons, places, and concepts referred to.

The original drafts of these revelations did not contain these code words
but used rather the real names of the persons and places.  These code
words began with the 1835 edition of the Doctrine and Covenants.  However,
many readers have not understood why these unusual names were used.  Some
have supposed they represented a divine or revealed name of the persons
and perhaps pertained to past or future existence.  This evidently was not
the case.  The code names were used in 1835 so as not to expose to the
enemies of the Church the identity of the persons, places, or concepts.
The 1876 edition of the Doctrine and Covenants printed the real names in
brackets after the code words.  This practice was continues until the 1981
edition.  Since there exists no present need to have the code names, the
1981 edition uses only the names in the original manuscript.  This
procedure is explained in the new headnote to sections 78 and 82.

Robert J. Matthews, "The New Publications of the Standard Works?1979,
1981," Brigham Young University Studies, Volume 22, Number 4.

The United Firm was a business partnership consisting of about a dozen
Church leaders.  Members of the firm were either land-owners or merchants
whose purpose was to work in concert, using the financial means at their
disposal, to generate pofits.  Inasmuch as the members of the partnership
were also presiding Church leaders, it is difficult to determine which of
their financial transactions were purely personal and which were
Church-related This dual relationship has led some writers to erroneously
conclude that the United Firm administered the law of consecration.
Specifically, the Church bishop administered the program of consecration.
The United Order was essentially a private business concern.

The nucleus from which the United Firm grew was the Gilbert-Whitney store,
as it was called, expanded to two branches (one in Kirtland and one in
Independence) ....

Section 78 directed that the order be formed and commanded that Joseph
Smith, Sidney Rigdon, and Newel K. Whitney "sit in council with the Saints
... in Zion," to regulate the affairs of the poor.  ...  During their
visit in Missouri, a meeting of the United Firm essentially incorporated
the Missouri branch of the Gilbert-Whitney Store into the firm.

William E. McLellan stated on more than one occasion that there were nine
members of the United Firm, but there may have been more.  The following
are known to have been members in 1832: Joseph Smith, Sidney Rigdon, Jesse
Gause, Oliver Cowdery, Martin Harris, A. Sidney Gilbert, Newel K. Whitney;
undoubtedly Edward Partridge, William W.

Phelps, and John Whitmer were also members in that year.  Frederick G.

Williams and John Johnson became members of the order in 1833.

The members of the United Firm were consecrated in their respective
responsibilities, and although they were to benefit personally from the
profits of the firm, the surplus profits were to be used for the operation
and blessing of the whole Church.

...  On 10 Aprl 1834 members of the firm met and decided that the order
should be dissolved, ... a revelation (section 104), commanded that the
two brances of the firm become separate entities and that the members
discontinue operating jointly.

The coded names in section 78 and subsequent revelations dealing with
United Firm ... were used to prevent enemies of the Church from taking
advantage of the brethren after the revelations were published.  It was
decided that the financial affairs of the Church, administered by the
firm, should be kept confidential.

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. 167-169.

According to two manuscript copies ... section 78 was received in Kirtland
not Hiram ....  A notation in the "Kirtland Revelation Book," ...

details the Prophet's activities ... "From the 16th of February up to this
date [8 March] have been at home except a journey to Kirtland on the 29th
Feby. and returned home on the 4th of March we received a revelation in
Kirtland and one since I returned home blessed be the name of the Lord."
The revelation received in Kirtland was section 78 ... and the revelation
received after the Prophet's return to Hiram, Ohio, related to the duties
of the Church bishop and the calling of counselors in the presidency of
the High Priesthood ....

Early manuscripts of section 78 ... clearly indicate that the subject at
hand was the organization of brancehs of the Literary and United Firms
....  Explicit reference to these business concerns was deleted when the
revelation was published in 1835.  ...  The terms "Adam-ondi-Ahman" and
"Son Ahman" ... were not part of the original revelation ... but were
added in 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.  312-313.

15,20: Adam-ondi-Ahman & Son Ahman not part of the original revelation.

Lyndon W. Cook, The Revelations of the Prophet Joseph Smith: A Historical
and Biographical Commentary of the Doctrine and Covenants, (Salt Lake
City: Deseret Book, 1985), p. 313.

References to business concerns deleted when published in 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. 313.



81 At a priesthood conference hold in Amherst, Ohio, on 25 January 1832,
Joseph Smith was ordained and sustained President of the High Priesthood.
Less than two months later the Prophet appointed two men to stand with him
in the Presidency of the High Priesthood.  ...  Although the "Presidency"
of the High Priesthood ... was to preside over all ordained high priests,
by 1834 this body had become the First Presidency of the Church.

...

While the recipient of Section 81 has traditionally been believed to be
Frederick G. Williams, the "Kirtland Revelation Book" discloses that the
revelation was intended for Jesse Gause.  ...   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. 170-171.

Use of the term "First Presidency" in revelations prior to 1834 is
anachronistic.  In all cases where this occurs the language was modified
in the 1835 edition of the Doctrine and Covenants.

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. 314.

82 ... 26 April 1832, a general council of the Church was convened in
which the Missouri Saints acknowledged Joseph Smith as President of the
High Priesthood.  At the close of the conference, the Prophet received
section 82.

...

Section 82 concerns itself witht he organization of a branch of the United
Firm in Missouri and the responsibilities of the members of the firm to
"manage the affairs of the poor." Verse 1 specifically refers to
difficulties between Joseph Smith and Church leaders in Missouri and an
eight-month-old disagreement between Sidney Rigdon and Edward Partridge.

...

We lack some details about the latter problem, but the factors involved
were "money," Ridgon's near drowning in the Missouri River on his return
trip to Ohio from Missouri in 1831, and inconveniences suffered on the
1831 Missouri trip.  ...  Sidney became so disturbed over this affair that
he became mentally depressed and preached falsely in public in Kirtland.
...

...

Rigdon quickly became aware of his error, sought forgiveness, and on 28
July was reordained as a member of the Presidnecy of the High Priesthood.

Lyndon W. Cook, The Revelations of the Prophet Joseph Smith: A Historical
and Biographical Commentary of the Doctrine and Covenants, (Salt Lake
City: Deseret Book, 1985), p. 172-175.

Sidney's first revelation in Kirtland was telling the people that the
kingdom was rent from the, and they might as well all go home for they
were rejected.  The saints felt very bad and were alomost distracted.
When brother Joseph cam home, (who was absent at the hime) he called
Sidney into council and there told him he had lied in the name of the
Lord; and says he, "you had better give up your licence and divest
yourself of all the authority you can, for you will go into the hands of
satan, and he will handle you as one man handleth another, and the less
authority you have the better for you ....

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. 315.

104 ... an important revelation giving instructions to members of the
United Firm.  ... "revelation given April 23d 1834, appointing to each
member of the United firm their stewardships." Prior to the Prophet's
leaving for Missouri in May 1834, he desperately sought to borrow or
collect by donation two thousand dollars to pay pressing debts incurred by
the United Firm.

... Joseph Smith and other journeyed to New York to seek volunteers to
help redeem the Jackson County Saints and to obtain money "for the relief
of the brethren in Kirtland." ...a Church council voted that several
elders should "exert themselves to obtain two thousand dollars for the
present relief of Kirtland" ....  ... returned to Kirtland unsuccessful in
obtaining the needed money, the Prophet met with Newel K. Whitney,
Frederick G. Williams, Oliver Cowdery, and Heber C. Kimball and prayed
that the Lord would "furnish the means to deliver the [United] Firm from
debt." ...

On 10 April 1834, unable to secure the needed funds, members of the United
Firm met and agreed that the "order" should be dissolved and each member
have his stewardship set off to him.

Section 104 gives the particulars of the division of the United Firm among
the members living in Kirtland, and also directs the two branches of the
firm (i.e., the Missouri branch and the Kirtland branch) to become
separate entities.

...

... another revelation, received the same day ... required "every one of
what was then called the firm to give up all notes & demands that they had
against each other and all be equal." ... which follow verse 59 in the
"Kirtland Revelation Book," are not part of the present text of section
104 of the Doctrine and Covenants: Therefore, a commandment I give unto
you, that ye shall take the books fo Mormon and also the copy-right, and
also the copy-right which shall be secured of the Articles and Covenants
in which covenants all my commandments which it is my will should be
printed, shall be printed, as it shall be made known unto you; and also
the copy-right of the new translation of the scripture; and this I say
that others may not take the blessings away from you which I have
conferred upon you.

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. 210-212.

... the practice of bracketing the real names next to the substituted
names began with the 1876 edition.  By the 1921 edition almost all the
real names had been identified.  In the 1981 edition the code names were
removed from the text in all but four cases, and the identity of one of
these four is suggested in a textual note.  ...

... received by Joseph Smith between 1832 and 1834.  ... Joseph Smith was
officially sustained for the first time by a conference vote as President
of the High Priesthood.  With his selection of two counselors in March,
the first presiding quorum of the Church was established.  ...  By the end
of the the membership was about ten thousand.  ...  Nevertheless, by 1832
a growing climate of hostility was manifesting itself against the Mormons.
 ...

In the context of this growing hostility the decision was made to conceal
the true idnetities of various early leaders, particularly those
responsible for the economic matters of the Church.  Sicne there were
numberous problems connected with the early attempts to establish the law
of consecration and stewardship, especially as it related to property
holding, it was natural to hide the identity of those assigned specific
temporal duties.

The published revelations which contained the substituted names include
section 78, 82, 92, 96, 103, 104, and 105.  ... all of them were concerned
with the united firm ....  Thus section 78, the first section to use code
names, deals with the establishment of a storehouse for the pooor; section
82 with the management of the properties for the poor; 92 with Frederick
G. Williams who was instructed as a member fo the First Presidency to
become a member of the united firm; 96 with the purchasing of properties;
104 with the stewardships fo those who were members of the united firm;
and 105 with Zion's Camp and the redemption of Zion in Missouri.

...  None of them appears in the 1833 Book of Commandments....  All but
two (103 and 105) were printed in the 1835 Doctrine and Covenants....

It is clear that the pseudonyms were not part of the original revelations,
for in the cases where original manuscripts are extant, the code names are
absent. ...

The first attempt in LDS literature to explain the substituted names was
made by Orson Pratt.  ...  Orson decided to publish an article on the
matter in The Seer.  Although it was a short essay, it was the first
attempt to publicly reveal the true identities of the pseudonyms.  ...  He
concluded his explanation by revealing the real names from memory and
listing the five pseudonums whose real names he could not remember: Alsam,
Mahalaleel, Horah, Shalemanasseh, and Melemson. ...

Int he 1876 eidtion the code names were placed beside the real names.  ...
 The unidentified names in the 1981 edition, with only one exception , are
the same names Orson Pratt could not remember in 1854.

...

The Phelps list is important because it finally reveals the identity of
the remaining substituted names.  ...it reveals the actual names of the
remaining three individuals unidentified in the 1981 edition of the D&C:
Mahalaleel was Algernon Sidney Gilber; Horah was John Whitmer; and
Shalemanasseh was William W. Phelps.  ...

...  It is possible that they were simply invented, but it appears more
likely that most of these names came from the Hebrew sutdies of early
Mormon leaders.  ... these early Mormons were just beginning their Hebrew
studies, and perhaps a closer search fo their texts and dictionaries might
reveal the actual source of these pseudonyms.

David J. Whittaker, "Substituted Names in the Published Revelations of
Joseph Smith," Brigham Young University Studies, Volume 23, Winter 1983,
Number 1.

... these economic revelations were given to specific people for specific
purposes and ... generalizing may misinterpret them.

...  Contrary to the traditional idea of failure, the United Order of
Joseph Smith's time performed its mission brilliantly.  This group was
chosen even before the Twelve Apostles were called on 14 February 1835....
 It combined the functions of today's Corporation of the President, the
First Presidency, the Quorum of the Twelve, and the Presiding Bishopric in
conducting the business affairs of the Church.  As the Quorum of the
Twelve became mature and stable, it assumed with the First Presidency all
the duties of the United Order.  ...  The creation of units in Utah from
1854 to 1877, which were also called united orders, has caused
confusion....  The united orders from different eras had different
purposes, structures, and membership.  They also had no historical
continuity.

The United Order of Joseph Smith's day was organized essentially as a
general partnership, with t a branch in Kirtland and one in Missouri.  By
law all the partners of a business partnership are fully liable for the
business agreements made by any one of the partners.  In that sense, all
the partners hold all business and personal assets in common and put all
business gains into one account before each person's share of the total is
calculated.  ...

The original United Order was a combination of Church leader in Kirtland
... and those who had recently been sent to Missouri....  Bishop
Partridge's two counselors, John Corrill and Isaac Morley, apparently
acted as agents of the firm....  Two other men -- Frederick G. Williams
and John Johnson -- were added later as full members by specific
revelations....

...

From the original group of eleven partners, subgroups were formed as
specific transactions or funcitons needed to be carried out....  These
subgroups were kept insulated from each other....  In today's world where
liability-limiting corporations can be formed almost at will, the myriad
of general partner/silent partner arrangements of Joseph Smith's Order
would likely be recast into a system of subsidiary corporations under the
control of a parent corporation.  ...that was not practical in Joseph
Smith's day, since a separate act of state legislature was needed for any
new corporation and men in the legislature were often hostile to LDS
interests.  ...  If two or three men operated one store under a normal
business name, and two or three other men operated another store under a
different business name, and a third group operated a printing
establishement under a third name, no one would suspect that all were
really part of the same group....

...  It allowed the United Order brethren to control their business
credit, risks, and liabilities.  If a creditor of one Mormon enterprise
realized that he could claim payment from several other enterprises which
were all parts of the same organization, that creditor could severlely
disrupt the gathering and settlement of the Saints.  As it was, the
creditors contracted with a limited set of men and looked only to them for
repayemnt.

The brethren contracted some large debts in their business dealings with
the trade and finance institutions of their time....  These large lines of
credit were necessary to sustain extensive purchases of land in Kirtland
and Missouri, and later, Far West and Nauvoo....  Church -controlled firms
made wholesale purchases of goods and resold them to the Saints, providing
a reliable source of supplies and precluding price-gouging by outside
traders....

It was, of course, necessary for some early migration plans to be
secret....  If anyone, Church member or not, knew shere and when the
Church was planning to move, they could purchase land at the destination
from the government and then resell it at a large profit to the Saints.
...

... the existence and mission of the United Order was of necessity known
to very few.  ...

...  After the initial thrust into Missouri, communication between the
east and west branches probably was too slow to allow most decisions to
still be made in Kirtland.  Men on the spot had to be given that
authority.  The single firm became two firms, and each probably added
extra personnel as agents.  ... the eastern branch relinquished control of
the western branch's operating decisions.  Finally, some time after 1838,
the functions of the United Order were absorbed by the First Presidnecy,
the Quorum of the Twelve, and the Presiding Bishopric....

Kent W. Huff, "The United Order of Joseph Smith's Times," Dialogue:
Journal of Mormon Thought, Summer 1986.


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

Subject: D&C 86-88 Notes

Section 86 ... the Parable of the Wheat and the Tares, found in Matthew
chapter 13.  The first draft of this parable in the Prophet's translation
of the Bible retained the wording found in the King James Version, namely,
that the tares would first be gathered.  ... revised (probably on 6
December 1832) ... the wheat would first be gathered.

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. 179.

This revelation clarifies some aspects of the parable of the wheat and the
tares contained in Matthew 13.  The former heading read, "REVELAT ION
given through Joseph Smith the Prophet, at Kirtland, Ohio:; December 6,
1832." The new heading adds by way of explanation, "This revelation was
received while the Prophet was reviewing and editing the manuscripts of
the translation of the Bible." There are interesting historical items that
contribute to the foregoing statement.  The Prophet had already completed
the translation of the New Testament by March 1832, eight months before he
received the revelation recorded as section 86.  In his initial
translation, the Prophet did not alter Matthew 13:30, which in the King
James Version places the gathering of the tares before the gathering of
the wheat.   However, the Joseph Smith Translation manuscript has a note
pinned over the passage, making the proper correction that the wheat is
gathered first.  This corresponds with the sequence given in D&C 86:7.
This correction apparently was added on 6 December 1832, while the Prophet
was reviewing the manuscript for publication.  Although this entire
"review" was not completed until July 1833, in December the Prope t was
working with Matthew 13.  A note in the Prophet's journal for 6 December
1832 reads, "December 6 translating and received a revelation explaining
the Parable of the Wheat and the Tares etc." The activity referred to by
the Prophet apparently has reference to his review of the Bible
manuscript.   This example is an illustration that during the process of
the Bible translation the Prophet received light and inspiration, not only
correcting errors that had crept into the Bible but also providing
additional information.  In this case, section 86 not only corrects a
biblical error but also interprets the parable in terms of latter-day
fulfillment.  This revelation also demonstrates the close relationship
that existed between the translation of the Bible and the reception of
many revelation now contained in the Doctrine and Covenants.

Robert J. Matthews, "The New Publications of the Standard Works 1979,
1981," Brigham Young University Studies, Volume 22, Number 4 (Fall 1982).

Section 87 ... some twenty-eight years before the American Civil War
commenced....

In November 1832, before the reception of this revelation, South Carolina
adopted a States' Rights position intended to nullify federal regulations
not in their interests . ...

Brigham Young, who noted that section 87 was intentionally left out of the
1835 edition of the Doctrine and Covenants, indicated that this revelation
was received "when the brethren were reflecting and reasoning with regard
to African slavery on this continent, and the slavery of the children of
men throughout the world." ...  Section 87 was first published in the
Pearl of Great Price in 1851 and was included as section 87 in the 1876
edition of the Doctrine and Covenants.

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. 180.

A history of the church's position of war during different wars; Ray C.
Hillam and David M. Andrews, "Mormons and Foreign Policy," Brigham Young
University Studies, Vol. 25, Number 1 (Winter 1985).

We are a warlike people, easily distracted from our assignment of
preparing for the coming of the Lord.  When enemies rise up, we commit
vast resources to the fabricatoin of gods of stone and steel ships,
planes, missiles, fortifications and depend on them for protection and
deliverance.  When threatened, we become anti-enemy instead of pro-kingdom
of God; we train a man in the art of war and call him a patriot, thus, in
the manner of Satan's counterfeit of true patriotism, perverting the
Saviour's teaching: "Love your enemies, bless them that curse you, do good
to them that hate you, and pray for them which despitefully use you, and
persecute you; "That ye may be the children of your Father which is in
heaven" (Matt. 5:44-45)....

What are we to fear when the Lord is with us?  Can we not take the Lord at
his word and exercise a particle of faith in him?  Our assignment

is affirmative: to forsake the things of the world as ends in themselves;
to leave off idolatry and press forward in faith; to carry the gospel to
our enemies, that they might no longer be our enemies.

Spencer W. Kimball, "The False Gods We Worship," Ensign, 6 (June 1976).

We repeat our warnings against the terrifying arms race in which the
nations of the earth are presently engaged.  We deplore in particular the
building of vast arsenals of nuclear weaponry....  Its planners state that
the MX system is strictly defensive in concept, and that the chances are
extremely remote that it will ever be actually employed.   However,
history indicates that men have seldom created armaments that eventually
were not put to use....  Our feelings would be the same about
concentration in any part of the nation. ... such concentration, we are
informed, may even invite attack under a first-strike strategy on the part
of an aggressor.  If such occurred the result would be near annihilation
of most of what we have striven to build since our pioneer forebears first
came to those western valleys....

Our fathers came to this western area to establish a base from which to
carry the gospel of peace to the peoples of the earth.  It is ironic, and
a denial of the very essence of that gospel, that in this same general
area there should be constructed a mammoth weapons system potentially
capable of destroying much of civilization.

The First Presidency, "Statement of the First Presidency on Basing of the
MX missile," Church News9 May 1981.

I don't want you to think ... that God has designed or willed that war
should come among the people of the world, that the nations of the world
should be divided against each other in war, and engaged in the
destruction of each other God did not design or cause this.

Joseph F. Smith, "Opening Address," Eighty-Fifth Semi-annual Conference of
the Church of Jesus Christ of Latter-day Saints, 4 Oct. 1914

(Salt Lake City: Deseret News, 1915).  Three months before the first world
war. ... the Civil War was one of the bloodiest in history.  The number
killed or wounded varies considerably depending upon the source.  Most
Civil War studies give casualty figures in excess of 600,000.  ...  The
next highest U.S. casualty figure is for World War II, which is 318,000.

World War II is followed by World War I with 115,000.  U.S. casualty
figures for other wars include: The American Revolution, 4044; War of
1812: 2,200; Mexican War: 13,270; Korean War: 33,000; Vietnam War: 46,616.

Donald Q. Cannon, "A Prophecy of War," Studies in Scripture, Volume One:
The Doctrine and Covenants, Edited by Robert L. Millet and Kent P. Jackson
(Sandy, Utah: Randall Book Co., 1984), p. 337.

Critics of the Prophet Joseph have maintained that this revelation was not
published until after the Civil War.  It is true that the revelation was
not published in the Doctrine and Covenants until 1876.  It was published,
however, in the Pearl of Great price in 1851.  Furthermore, the leaders of
the Church were fully aware of Joseph Smith's prophecy concerning the
Civil War as early as the 1830s.  Orson Pratt, for example reacalled "When
I was a boy, I traveled extensively in the United States and Canadas,
preaching this restored gospel.  I had a manuscript copy of the
Revelation, which I carried in my pocket, and I was in the habit of
reading it to the people among whom I traveled and preached." Studies in
Scripture, Volume One: The Doctrine and Covenants, Edited by Robert L.
Millet and Kent P. Jackson (Sandy, Utah: Randall Book Co., 1984), p. 338.

The former editions have the following headnote: "REVELATION AND PROPHECY
ON WAR, given through Joseph Smith the Prophet, December 25, 1832." The
new edition adds the following: "This section was received at a time when
the brethren were reflecting and reasoning upon African slavery on the
American continent and the slavery of the childrn of men throughout the
world." This information is attributed to President Brigham Young.

Robert J. Matthews, "The New Publications of the Standard Works 1979,
1981," Brigham Young University Studies, Volume 22, Number 4 (Fall 1982).

Section 88 Verses 1-26 were received 27-28 December 1832, and verses
127-141 were received January 1833. ... received in the Prophet's
translating room in the Whitney Store.

Frederick G. Williams: ... to reveal his will unto us concerning the
upbuilding of Zion....  ...we all bowed down before the Lord, after which
each one arose and spoke in his turn his feelings, and determination to
keep the commandments of God.  ... proceedd to receive a revelation
concerning the duty of the Elders as above stated.  9 oclock A.M. the
revelation not being finished the conference adjourned till tomorrow
morning 9 oclock A.M. 28th met according to adjournment and commenced by
Prayer thus proceded to received the residue of the above revelation ....

...  The solemn assembly was intended to be another day of Pentecost for
the latter-day elders.  ... but much preparation was to precede the
occasion.  First the elders were to be schooled both spirituall y and
secularly; later they were to be washed and anointed to cleanse them from
the sins of this world.  The final preparation, the ordinance of washing
of feet, was to occur on the day of the sacred meeting when the righteous
would see the face of the Lord. ...

On 30 March 1836, three days after the temple dedication, three hundred
brethren assembled for the long-awaited meeting.  The time was spent in
administering the ordinances of washing the feet and partaking of the
sacrament.  Many witnessed remarkable spiritual manifestations.

On 6 April 1837 another solemn assembly was held in the Kirtland Temple
especially for those elders who had not been washed and anointed the
previous year.  ...  Although the building subsequently would be referred
to as a "temple," early appellations were simply "house of God," or
"school." Evidence shows that the Prophet initially conceived the primary
function of the sacred edifice to be that of a schoolhouse for those
called to the ministry.  ..  It is unclear when the decision to build a
house of worship was made public....  ...by the first week in June a
revelation was received which gave the dimensions of the house of worship
but stated that the architecture would be revealed later to three (i.e.,
the Presidency of the High Priesthood).  The revelation further clarified
that the house of worship should have two levels the lower for preaching,
fasting, and praying and the upper for the school and promised that in the
building the Lord would "endow those whom I have chosen with power from on
high." ...

The temple is of high rectangular shape with double rows of windows and a
tower rising from the main body.  The dimensions are impressive: the
structure measures 78'x58', and from the basement to the tower the height
is about 110 feet.  The building is divided into three levels two almost
identical stories of equal height and an attic and is lighted with
thirty-two Gothic, three Venetian, ten dormer, one circular, and two
square-gable windows.  The ground floor was specially intended for
worship, and the upper floor for classroom use.   The attic was
partitioned into then small rooms, five on either side of a hall.  Both
main levels had two complete sets of pulpits, one at either end.  The
western pulpits were for the Melchizedek Priesthood, and the eastern
pulpits for the Aaronic.  Each pulpit group ahd a compartment with a
lectern behind which rose three tiers of pulpits.  Eight wooden columns
supported a ceiling that was flat over the aisles and arched over the
center.  Sets of ropes and pulleys concealed within the columns operated
curtains (veils) that could be lowered to divide each hall and each row of
pulpits into smaller compartments. ...

Constructing the building took some thirty-three months and requires
enormous sacrifice of the Saints.  A conservative estimate of the cost of
construction is 247-,000.  On 6 April 1837 Sidney Rigdon was recorded as
stating that the then "unliquidated debt" on the temple was 2413,000.

The building was not completely finished when first occupied by a Hebrew
school on 4 january 1836.  This group occupied a room designated the
"translating room" in the attic story, and two weeks later the entire
School of Elders moved from the printing office to an adjoining room to
the Hebrew class in the temple attic.

The sacred building was dedicated on 27 March 1836 in the presence of some
one thousand persons.  After singing, praying, and preaching, the
dedicatory prayer (section 109) was read aloud.

... the House of the Lord remained in constant use for several years with
Sunday worship....  ...the Saints did not enjoy permanent use of the
sacred house because a majority of those in the Kirtland area had left
Ohio for Missouri by mid-1838, and the remainder by 1845.  Although title
to the temple appears to have been transferred to one of the Church's
creditors in 1837, members remaining in Kirtland maintained use of the
building until about 1845, when preparations were being made to migrate to
the West.  In 1880 the Reorganized LDS Church was awarded title to the
building by "adverse possession" than is, although they did not hold legal
title to it, their use and possession of the building over several years
constituted ownership.

... The school, variously known as the "School of the Prophets," the
"School of the Elders," and the "school of mine apostles," was intended to
teach doctrine as well as secular topics to the Elders in order to
properly "qualify themselves as messenger of Jesus Christ." Instruction
for the "Elders" was offered during four winter sessions in Kirtland:
January-April 1833, 1834-35, 1835-36, and 1836-37.  Evidence also affirms
that at least one session of the school was held in Missouri, during the
summer of 1833.

...  On January 23 a small number of men convened to organize the School
of the Prophets.  The event which predominated the meeting was the washing
of feet.  ...

Consisting primarily of high priests, members of the school met regularly
for nearly ten weeks (23 January to about 1 April 1833) in Kirtland, Ohio.
 The school was held in a small (10' x 14') room in the upper story of
Newel K. Whitney's store.  ...  Although Joseph Smith

presided over the school, Orson Hyde was appointed teacher.  The number
composing the 1833 school probably never exceeded twenty-five.  ...  The
salutation recorded in D&C 88:133 was given each time the group came
together.  The teacher, "saluted the brethren with uplifted hands as they
came in," remembered Zebedee Coltrin, one of the original school, and
"they also answered with uplifted hands." Coltrin also stated, "Before
going to school we washed ourselves and put on clean linen." Members of
school came fasting at sunrise and normally continued until near 4:000
P.M.

The Sacrament was "administered at times when Joseph appointed, after the
ancient order; that is, warm bread to break easy was provided, and broken
into pieces as large as a fist and each person had a glass of wine." At
the conclusion of each meeting, the scholars were dismissed following a
prayer with uplifted hands.  Although the school was primarily intended
for "revelation and doctrine," time was also given for "learning English
grammer...."

The earlier heading read, "REVELATION given through Joseph Smith the
Prophet, at Kirtland, Ohio, December 27, 1832.  Designated by the Prophet,
the Olive Leaf." It has been enlarged in the 1981 edition to read, "It was
designated by the Prophet as the 'olive leaf ... plucked from the Tree of
Paradise, the Lord's message of peace to us.' It appears from the
historical records that portions of this revelation were received on
December 27 and 28, 1832, and January 3, 1833." Robert J. Matthews, "The
New Publications of the Standard Works 1979, 1981," Brigham Young
University Studies, Volume 22, Number 4 (Fall 1982).

- -------------------
Subject: Shaker's View of Mormon Elders' Visit (D&C 49)

A Mormon Interview Copied from Brother Ashbel Kitchell's2 Pocket
Journel.--(By E.D.B.) [Elisha D. Blakeman]3 Elisha D. Blakeman, BYU
Studies, Vol. 20, No. 1, p.95

Some time in the year 1829 the new religion, (if so it may be called,) of
the Mormons began to make a stir in a town not far from North Union.4 It
created a good deal of excitement among the people. They stated they had
received a New Revelation, had seen an angel, & had been instructed into
many things in relation to the history of America, that was not known
before.

Late in the fall a number of them came to visit the Believers. One by the
name of Oliver Lowdree [Cowdery], who stated that he had been one who had
been an assistant in the translation of the golden Bible, and had also
seen the Angel, and had been commissioned by him to go out & bear
testimony, that God would destroy this generation.

We gave him liberty to bear his testimony in our meeting; but finding he
had nothing for us, we treated them kindly, and labored to find out what
manner of spirit they were of.--They appeared meek and mild; but as for
light, or knowledge of the way of God, I considered them very ignorant of
Christ or his work; therefore I treated them with the tenderness of
children.

They tarried with us two nights & one day, and when they were ready to
start they proposed to leave some of their Books among us, to which we
consented, and they left seven, which we distributed among the people; but
they were soon returned as not interesting enough to keep them awake while
reading. After some months they called for them & took them away, except
one which was given me a present.--They appeared to have full faith in the
virtue of their Books, that whoever would read them, would feel so
thoroughly convinced of the truth of what they contained, that they would
be unable to resist, and finally would be obliged to unite with them. They
thot [sic] it prudent to wait on us a while for the leaven to work, so
that things moved on smoothly for sometime, and we had time for
reflection. I believed that I should one day have to meet them and decide
the matter; and least I should do any thing that should injure the cause
of God, or bring weakness on myself I wrote home for council [sic]; but
could obtain none, for the case was new and none were acquainted with it
in the Church, therefore they could give no council, and they left me to
exercise my judgment.--For some time I felt some straitened, not knowing
what course to take. At length I concluded that I was dedicated and
entirely devoted to God, & desired to do what was right; that if God had
any hand in that work, he would inform me by some means, that I might know
what to do, either by letting me have an interview with the angel, or by
some other means give me knowledge of my duty.

In this situation, I remained for a long time, occasionally hearing that
they expected to come after a while and lead us into the water. We
continued on friendly terms in the way of trade and other Acts of good
neighborship untill [sic] the spring of 1831 when we were visited on
saturday evening by Sidney Rigdon and Leman Copley,5 the latter of whom
had been among us; but not likeing [sic] the cross6 any to [sic] well, had
taken up with Mormonism as the easier plan and had been appointed by them
as one of the missionaries to convert us.

They tarried all night, and in the course of the evening, the doctrines of
the cross and the Mormon faith were both investigated; and we found that
the life of self-denial corresponded better with the life of Christ, than
Mormonism, the said Rigdon frankly acknowledged, but said he did not bear
that cross, and did not expect to.--At this assertion I set him without
the paling of the Church, and told him I could not look on him as a
Christian.--Thus the matter stood and we retired to rest, not knowing that
they had then in possession what they called a revelation or message from
Jesus Christ to us, which they intended to deliver to day (sabbath.) and
which they supposed would bring us to terms.

Sabbath morning, matters moved on pleasantly in sociable chat with the
Brethren, until I felt to give them all some council, which was for
neither to force their doctrine on the other at this time; but let the
time be spent in feeling of the spirit, as it was Rigdon's first visit,
for it might be possible that he would yet see that the foundation he was
now on, was sandy, as well as those he had been on, while professing the
various doctrines of the day; and if he should, he might desire to find a
resting place--something substantial to place his feet on, where he would
be safe; therefore I wished him to know what we had, and by what spirit we
were moved, &c.

He said he would subject himself to the order of the place, and I left
them. A little before meeting, another one came from the Mormon camp as an
assistant, by the name of Parley Pratt. He called them out, and enquired
[sic] how they had got along? and was informed by Rigdon and Leman, that I
had bound them to silence, and nothing could be done.

Parley told them to pay no attention to me, for they had come with the
authority of the Lord Jesus Christ, and the people must hear it, &c.

They came into meeting and sat quietly untill the meeting was through, and
the people dismissed; when Sidney Rigdon arose and stated that he had a
message from the Lord Jesus Christ to this people; could he have the
privilege of delivering it? He was answered, he could. He then said it was
in writing; could he read it? He was told he might. He then read the
following Message. [The text of D & C, section 49, is here quoted with
only a few minor wording changes from the way it appears in the Book of
Commandments, chapter 52.]

At the close of the reading, he asked if they could be permitted to go
forth in the exercise of their gift and office.--I told him that the piece
he had read, bore on its face, the image of its author; that the Christ
that dictated that, I was well acquainted with, and had been, from a boy;
that I had been much troubled to get rid of his influence, and I wished to
have nothing more to do with him; and as for any gift he had authorized
them to exercise among us, I would release them & their Christ from any
further burden about us, and take all the responsibility on myself.

Sidney made answer--This you cannot do; I wish to hear the people speak. I
told him if he desired it, they could speak for themselves, and steped
[sic] back and told them to let the man know how they felt; which they did
in something like these words; that they were fully satisfied with what
they had, and wished to have nothing to do with either them or their
Christ. On hearing this Rigdon professed to be satisfied, and put his
paper by; but Parley Pratt arose and commenced shakeing [sic] his
coattail; he said he shook the dust from his garments as a testimony
against us, that we had rejected the word of the Lord Jesus.

Before the words were out of his mouth, I was to him, and said;--You
filthy Beast, dare you presume to come in here, and try to imitate a man
of God by shaking your filthy tail; confess your sins and purge your soul
from your lusts, and your other abominations before you ever presume to do
the like again, &c. While I was ministering this reproof, he settled
trembling into his seat, and covered his face; and I then turned to Leman
who had been crying while the message was reading, and said to him, you
hypocrite, you knew better;--you knew where the living work of God was;
but for the sake of indulgence, you could consent to deceive yourself and
them, but you shell reap the fruit of your own doings, &c.--This struck
him dead also, and dryed up his tears;--I then turned to the Believers and
said, now we will go home and started.--Sidney had been looking on all
this time without saying a word; as he had done all he did only by liberty
nothing was said to him, and he looked on with a smile to see the fix the
others were in, but they all followed us to the house.--Parleys horse had
not been put away, as he came too late; he mounted and started for home
without waiting for any one.--Sidney stayed for supper, and acknowledged
that we were the purest people he had ever been acquainted with but he was
not prepared to live such a life.

He was treated kindly and let go after supper.--But Leman tarried all
night and started for home in the morning.

He had a large farm, and about 100 Mormons were living with him, on it.

When he got home, he found the Mormons had rejected him, & could not own
him for one of them, because he had deceived them with the idea of
converting us. He felt very bad;--was not able to rest;--came back to us
and begged for union.

After some consultation we concluded to give him union, and help him
through; and to accomplish this, I went home with him, and held a meeting
in the dooryard, among the Mormons; but few of them attended.

They appeared to be struck with terror and fear lest some of them might
get converted; but they could not get out of hearing, without leaving the
place, so that I found that they understood the subject.--I stayed over
night, and in the morning I had conversation with the Elder, whose name
was Knight [Newel K. Knight].

In the course of the conversation, I stirred the feelings of an old man,
that proved to be the Elder's Father [Joseph Knight, Sr.], which so raised
the indignation of the Elder that he let on me his heaviest mettels [sic];
he poured it on at the top of his voice, and wound up by informing me that
unless I repented I should go to Hell! I waited with patience until he was
thro', and then asked him if he would hear me;--to which he consented.

I told him if the words he had spoken had come from a man of God they
would have caused my knees to have smote together like Belshazers, but
coming as they did from a man that lived in his lusts--who gratified a
beastly propensity, and often in a manner that was far bellow the beasts,
and at the same time professing to be a follower of Christ, his words had
no weight, but passed by me without makeing [sic] any impression.

I then gave him a lecture on the subject of the cross, and a life of self
denyal [sic] which was fully satisfying to all present, who had the right
end of the story.--I stayed all day, and assisted them to settle their
affairs.--I wrote for them two or three hours; and after I was thro' I
took hold of the Elder and walked the floor, amuseing [sic] him with a
number of pleasant things; and lastly I repeated part of a verse of an old
hymn, which reads thus,

"But now as I close One thing I'll propose To the man that salvation would
find No longer put your trust, In a man that lives in lust, For how can
the blind lead the blind."

At the recital of these words, he loosened his hold and made for the door,
and here ended my labors for the Mormons for that time.

Ashbel Kitchel.

- -------------------
Subject: Notes for D&C 57-58

Section 57 20 July 1831

... numerous pairs of missionaries started for Independence....  At
Independence the Prophet and his party were greeted by Oliver Cowdery,
others of the Lamanite Mission, and a handful of Missouri converts.  ...
On 2 August 1831, some twelve miles west of Independence, Sidney Rigdon
consecrated and dedicated the land for the gathering of the Saints.

...  On 3 August 1831, the Prophet dedicated a "spot" for the construction
of a temple....  Bishop Edward Partridge purchased a tract of land
consisting of 63 and 43/166 acres from Jones H. Flournoy on 19 December
1831 for $130.  This purchase included the three-acre temple lot dedicated
by the Prophet.

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. 91-92.



And by the special protection of the ord, Bro. Joseph Smith, Junior, and
Sideny Rigdon, in company with eight other elders, with the church from
Colesville, New York, consisting of about sixty souls, arrived in the
month of July and by revelation the place was made known where the temple
shall stand and the city should commence....  On the second day of August,
1831, Brother Sidney Rigdon stood up and asked, saying, Do you receive
this land for the land of your inheritance with thankful hearts from the
Lord?  Answer from all, We do.  Do you pledge yourselves to keep the laws
of God on this land which you have never kept in your own land?  We do.

Do you pledge yourselves to see that others of your brethren who shall
come hither do keep the laws of God?  We do.  After prayer he arose and
said, I now pronounce this land consecrated and dedicated to the Lord for
a possession and inheritance for the Saints, (in the name of Jesus Christ,
having authority from him.) And for all the faithful servants of the Lord
to the remotest ages of time.  Amen.

The day following eight elders, viz., Joseph Smith, Junior, Oiver Cowdery,
Sidney Rigdon, Peter Whitmer, Junior, Frederick G. Williams, William W.
Phelps, Martin Harris, and Joseph Coe, assembled together where the temple
is to be erected.  Sidney Rigdon dedicated the ground where the city is to
stand, and Jospeh Smith, Junior, laid a stone at the northeast corner of
the contemplated temple in the name of the Lord Jesus of Nazareth.  After
all present had rendered thanks to the Great Ruler of the universe, Sidney
Rigdon pronounced this spot of ground wholly dedicated unto the Lord for
ever.  Amen.

...  Although the History of the Church, 1:199, notes that Joseph Smith
dedicated the temple spot, John Whitmer's account ... credits Rigdon with
that action, and the Times and Seasons ... does not identify the
individual that dedicated the site.

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. 142.



Section 58 "... how we will manage about getting our families here." Verse
49 commanded that an agent be appointed "unto the Church in Ohio, to
receive monies to purchase lands" in Missouri.  Newel K. Whitney was later
appointed to this office.

...

Verse 50 directed Sidney Rigdon to write a description of the land of
Missouri.  This he did, but the initial draft was not acceptable.

Verse 47 instructed Sidney Rigdon to dedicate the land of Zion, which he
did on 2 August 1831.  Verse 58 directed that a conference be held before
the Ohio elders returned home.  This meeting was held on 4 August 183, ...

thirty-one members of the Church present Undoubtedly referring to D&C 52:2
and 58:58, the record affirms that the meeting was held according to
"special commandment." 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. 92-93.

A prefatory note for section 59 in "Book of Commandments, Laws and
Covenants" Book A, states: "Given by Joseph the translator & written by
Oliver Cowdery August 7, 1831 in the land of Zion.

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. 143.

History of the Church, Vol.1, Ch.16, p.196

On the second day of August, I assisted the Colesville branch of the
Church to lay the first log, for a house, as a foundation of Zion in Kaw
township, twelve miles west of Independence. The log was carried and
placed by twelve men, in honor of the twelve tribes of Israel.  At the
same time, through prayer, the land of Zion was consecrated and dedicated
by Elder Sidney Rigdon for the gathering of the Saints. It was a season of
joy to those present, and afforded a glimpse of the future, which time
will yet unfold to the satisfaction of the faithful.

As we had received a commandment for Elder Rigdon to write a description
of the land of Zion, we sought for all the information necessary to
accomplish so desirable an object. The country is unlike the timbered
states of the East. As far as the eye can reach the beautiful rolling
prairies lie spread out like a sea of meadows; and are decorated with a
growth of flowers so gorgeous and grand as to exceed description; and
nothing is more fruitful, or a richer stockholder in the blooming prairie
than the honey bee. Only on the water courses is timber to be found. There
in strips from one to three miles in width, and following faithfully the
meanderings of the streams, it grows in luxuriant forests. The forests are
a mixture of oak, hickory, black walnut, elm, ash, cherry, honey locust,
mulberry, coffee bean, hackberry, boxelder, and bass wood; with the
addition of cottonwood, butterwood, pecan, and soft and hard maple upon
the bottoms. The shrubbery is beautiful, and consists in part of plums,
grapes, crab apple, and persimmons.

The soil is rich and fertile; from three to ten feet deep, and generally
composed of a rich black mold, intermingled with clay and sand. It yields
in abundance, wheat, corn, sweet potatoes, cotton and many other common
agricultural products. Horses, cattle and hogs, though of an inferior
breed, are tolerably plentiful and seem nearly to raise themselves by
grazing in the vast prairie range in summer, and feeding upon the bottoms
in winter. The wild game is less plentiful of course where man has
commenced the cultivation of the soil, than in the wild prairies. Buffalo,
elk, deer, bear, wolves, beaver and many smaller animals here roam at
pleasure. Turkeys, geese, swans, ducks, yea a variety of the feathered
tribe, are among the rich abundance that grace the delightful regions of
this goodly land--the heritage of the children of God.

The season is mild and delightful nearly three quarters of the year, and
as the land of Zion, situated at about equal distances from the Atlantic
and Pacific oceans, as well as from the Alleghany and Rocky mountains, in
the thirty-ninth degree of north latitude, and between the sixteenth and
seventeenth degrees of west longitude, it bids fair--when the curse is
taken from the land--to become one of the most blessed places on the
globe. The winters are milder than the Atlantic states of the same
parallel of latitude, and the weather is more agreeable; so that were the
virtues of the inhabitants only equal to the blessings of the Lord which
He permits to crown the industry of those inhabitants, there would be a
measure of the good things of life for the benefit of the Saints, full,
pressed down, and running over, even an hundred-fold. The disadvantages
here, as in all new countries, are self-evident--lack of mills and
schools; together with the natural privations and inconveniences which the
hand of industry, the refinement of society, and the polish of science,
overcome.

But all these impediments vanish when it is recollected what the Prophets
have said concerning Zion in the last days; how the glory of Lebanon is to
come upon her; the fir tree, the pine tree, and the box tree together, to
beautify the place of His sanctuary, that He may make the place of His
feet glorious. Where for brass, He will bring gold; and for iron, He will
bring silver; and for wood, brass; and for stones, iron; and where the
feast of fat things will be given to the just; yea, when the splendor of
the Lord is brought to our consideration for the good of His people, the
calculations of men and the vain glory of the world vanish, and we
exclaim, "Out of Zion the perfection of beauty, God hath shined."

On the third day of August, I proceeded to dedicate the spot for the
Temple, a little west of Independence, and there were also present Sidney
Rigdon, Edward Partridge, W. W. Phelps, Oliver Cowdery, Martin Harris and
Joseph Coe.

The 87th Psalm was read:--

His foundation is in the holy mountains.

The Lord loveth the gates of Zion more than all the dwellings of Jacob.

Glorious things are spoken of thee, O city of God. Selah.

I will make mention of Rahab and Babylon to them that know me; behold
Philistia, and Tyre, with Ethiopia; this man was born there.

And of Zion it shall be said, This and that man was born in her: and the
Highest Himself shall establish her.

The Lord shall count, when he writeth up the people, that this man was
born there. Selah.

As well the singers as the players on instruments shall be there: all my
springs are in thee.

The scene was solemn and impressive.

On the 4th I attended the first conference in the land of Zion. It was
held at the house of Brother Joshua Lewis, in Kaw township, in the
presence of the Colesville branch of the Church. The Spirit of the Lord
was there.

On the 7th, I attended the funeral of Sister Polly Knight, the wife of
Joseph Knight, Sen. This was the first death in the Church in this land,
and I can say, a worthy member sleeps in Jesus till the resurrection.



LDS Communities In Jackson And Clay Counties

Encyclopedia of Mormonism, Vol.2, MISSOURI LDS interest and settlement in
Jackson County, Missouri, came as a direct result of a revelation
designating it as the location for Zion and the New Jerusalem. Both the
Book of Mormon (Ether 13:2-3; 3 Ne. 20:22) and revelations to Joseph Smith
(D&C 28:9; 29:7-9; 35:24; 42:9, 35-36, 62; 45:65-71) filled the Latter-day
Saints with a zeal to know the time and place for the establishment.
Elders from the Lamanite mission had traveled to western Missouri in early
1831, knowing they were near the location of Zion (D&C 28:9). The day
after a significant June 1831 conference in Ohio, a revelation directed
Joseph Smith and other Church leaders to go to Missouri, where the land of
their inheritance would be revealed (D&C 52:3-5, 42-43).

Three new groups of Saints proceeded to western Missouri in the summer of
1831: Joseph Smith's party of leaders; an entire branch of the Church from
colesville, New York, who were commanded to relocate in Missouri (D&C
54:8); and thirteen pairs of missionaries who were instructed to preach
along the way (D&C 52:7-10, 22-33; 56:5-7). The Prophet's group, traveling
by foot, investigated other counties near the western Missouri border
before determining that Jackson County was to be their ultimate
destination. Their observation of Missouri's frontier communities was in
harmony with a general feeling even in the West that the society of
western Missouri, composed as it was of recent arrivals who had sought out
the frontier to escape society's constraints, was not a model of
civilization. "Our reflections were many, coming as we had from a highly
cultivated state of society in the east," reads Joseph Smith's official
history, "to observe the degradation . . . of a people that were nearly a
century behind the times" (HC 1:189).

In response to the question "When will Zion be built up in her glory, and
where will Thy temple stand?" (HC 1:189), the Lord declared, "Wherefore,
this is the land of promise, and the place for the city of Zion.

. . . The place which is now called Independence is the center place; and
the spot for the temple is lying westward, upon a lot which is not far
from the court-house" (D&C 57:2-3).

In the summer of 1831, Church leaders explored the county, wrote a
description of it for future Saints, established the first settlement in
Kaw Township (now in Kansas City), dedicated the land for a gathering
place, dedicated the temple lot, and conducted a conference for all Saints
thus far gathered. The following men were assigned to prominent Church
positions in Missouri: Edward Partridge, bishop; A.

Sidney Gilbert, financial agent; W. W. Phelps, printer and editor; and
Oliver Cowdery, assistant printer and editor. After Joseph Smith returned
to Ohio, Bishop Partridge began buying land for the Saints' new
inheritances.



LDS settlers who spent the winter of 1831-1832 in Jackson County struggled
to cut timber; build ferries, bridges, mills, dams, homes, outbuildings,
and fences; and prepare land for cultivation. Even though up to ten
families lived in each log cabin, "there was a spirit of peace and union,
and love and good will manifested in this little Church in the wilderness"
(Pratt, p. 56). Plainly, it was not what Zion was but what it could become
that buoyed up the Saints and lifted sagging spirits.

Early in 1832, Gilbert established a Church storehouse and Phelps the
printing office. Proceeds from the store were used to buy and develop more
land. Phelps began publishing a religious monthly, The Evening and the
Morning Star, and a secular weekly, The Upper Missouri Advertiser; work
also proceeded on the book of commandments, a compilation of revelations
that had been received by Joseph Smith, and on a compilation of hymns.
Establishing schools also became a high priority. By fall, schools were
started in Kaw Township (called the Colesville School) and in Independence
near the temple lot. Proper observance of the Lord's Day also received
special emphasis (see D&C 59).

The subject that received the most attention was "gathering to Zion."
Through the Star, Phelps reminded migrating Saints not to gather without
adequate preparation, including carrying a recommend from the bishop in
Ohio or from three elders. Bishop Partridge assigned land "inheritances"
to new arrivals. Some three to four hundred arrived in the spring and
summer of 1832, and by November there were 810 Latter-day Saints in
Missouri. Up to this time, five settlements had easily absorbed the
immigrants: a community in Independence near the temple lot; a branch on
the Blue River three miles to the west; the Whitmer Branch three miles
farther west; the Colesville Branch in Kaw Township two miles south of the
Whitmer Branch; and the Prairie Branch on the Missouri state border.
Editorials in the Star reflected the Saints' optimism.

The year 1833 brought numerous new challenges to the Church in Jackson
County. Some members circumvented appointed leaders and ignored their
authority to preside. Others tried to obtain property through means other
than the revealed laws. Joseph Smith and Sidney Rigdon had visited the
area in the spring of 1832, but now there arose a general concern among
Missouri Latter-day Saints that their Prophet should move permanently from
Ohio to the new Zion. Additionally, there were petty jealousies,
covetousness, and general neglect in keeping the commandments. None of
this helped the newcomers to cope with the worst problem--increasing
hostility with the "old settlers" of Jackson County. As the LDS population
in the county reached twelve hundred by the summer of 1833, concerns of
the local citizens reached fever pitch. It did not help that some members
unwisely boasted that nonmembers would be driven from the county.

However, not everything was gloomy in the Jackson County settlements.
Solemn assemblies in each branch had brought about a new spirit of
humility, diligence, and order to the Church. A school for elders was
established on the model of the School of the Prophets in Kirtland, Ohio.
Joseph Smith sent a plan for the building-up of the city of Zion and its
accompanying temple (see City Planning). The Book of Commandments was
nearing completion. But all of this seemed only to increase hostility.

Mob violence broke out against the Saints in late July 1833. The printing
press was destroyed, the page sheets of the Book of Commandments were
scattered, and Bishop Partridge was tarred and feathered. Under duress,
Church leaders signed an agreement to vacate Jackson County (see Missouri
Conflict). Church members sought redress from the government, but were
granted only sympathy, not help. When the old settlers saw that the Saints
intended not to depart immediately but to hold their ground and defend
themselves, they resumed acts of violence. After small battles erupted and
led to several fatalities, the local militia succeeded in disarming the
Mormons and driving them from Jackson County in early November.

Although some Saints fled to Van Buren and LaFayette counties, most found
refuge north across the Missouri River in Clay County. The citizens of
Liberty, the seat of Clay County, charitably offered shelter, work, and
provisions. The refugees moved into abandoned slave cabins, built crude
huts, pitched tents, and lived on meager subsistence until spring. Most
Clay County citizens were friendly but considered the settlement of the
Saints in their midst as only temporary.

To help the Missouri Saints, Joseph Smith arrived in June 1834 at the head
of Zion's Camp, a paramilitary body of Latter-day Saints from the East.
All efforts to achieve either reentry into Jackson County or redress of
grievances came to naught. Outright war between Missourians and Mormons
seemed imminent. By revelation (D&C 105) Joseph Smith was told to disband
the camp because Zion could not yet be redeemed; bloodshed was thereby
averted.

Before returning to Ohio, the Prophet established a presidency and high
council for the Missouri Saints with David Whitmer as president and W. W.
Phelps and John Whitmer as his counselors. Church members began
establishing more permanent residences in Liberty and the surrounding Clay
County countryside. They won a reputation for retrenchment and thrift and
were generally able to live at peace with their neighbors.

Gradually, however, citizens of Clay became concerned about the permanence
of LDS settlements. This concern became acute after the arrival of
additional Church members in 1835 and 1836. In June 1836 a public meeting
was held at the courthouse in Liberty to discuss objections to the Mormons
remaining in the county. The citizens reminded the Saints of their
original pledge to leave the county when they were no longer welcome, but
promised to control any violence until they left.

Bishop Partridge and W. W. Phelps explored new gathering spots for the
Saints in relatively uninhabited territory in northern Missouri, and by
early 1837, Church members began moving out of Clay County into the newly
created "Mormon county" of Caldwell (see Missouri: LDS Communities in
Caldwell and Daviess Counties).

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

Subject: McLellin's Comments on D&C 66

... 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." ...  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: Stephen Ott <[e-mail]>------^^^^^^^

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

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