From: "Perry L. Porter" Subject: ---> Lesson 1 Jan 5th 1997 (long) Date: 05 Jan 1997 01:08:39 -0700 Gospel Doctrine Manual - list. gdm@xmission.com I have not had as many people sign up or contribute as I has hoped, but here is the first lesson, if you have added references to add, send it to the list, it will bounce, but I will get a copy, and I will include references in future updates. I would prefer a more summary list with references, but due to lack of time, I include this time include the full text. =========================================================== Explanatory Introduction; Doctrine and Covenants 1 Lesson 1 Scriptural Highlights 1. The importance of the Doctrine and Covenants 2. The Lord's voice of warning 3. "Search these commandments." Several useful resources are included at the beginning of the Doctrine and Covenants. The Explanatory Introduction reviews some of the background and themes of the book. The Chronological Order of Contents shows the date and place of each revelation. Section 1, which the Lord revealed in 1831 at the conference where the decision was made to publish selected revelations, serves as the preface to the Doctrine and Covenants (see D&C 1 :6). Give each person a Class Member Study Guide the week before this lesson. The study guide provides historical background and questions that should help class members desire to study the scriptures and come prepared to class. Discussion and Application Questions * The Explanatory Introduction to the Doctrine and Covenants states, "In the revelations one hears the . . .voice of the Lord Jesus Christ, speaking anew in the dispensation of the fulness of times" (see also D&C18:34-35). What can we learn about the Savior from the revelations in the Doctrine and Covenants? How have these revelations enriched your testimony of the Savior? * Why is it important to understand that most of the Lord's revelations in the Doctrine and Covenants came as answers to prayers? (See the Explanatory Introduction and D&C 4:7.) How have your own experiencesconfirmed that the Lord hears and answers prayers? * What are some main themes in the Doctrine and Covenants? (See the Explanatory Introduction and D&C 1.) How have you benefited from the revelations about one of these themes? * How is the Doctrine and Covenants different from other books of scripture? How is it similar to other scriptures?(See the Explanatory Introduction.) * In what setting and circumstances was D&C 1 revealed?(See the Class Member Study Guide for this lesson.) What is the purpose of D&C 1? (See D&C 1:6 and the quotation from Elder Widtsoe.) Which of the main themes in the Doctrine and Covenants are summarized in D&C 1? * In D&C 1, why do you think there is so much emphasis on the Lord's speaking and our hearing? How does the Lord communicate with us? (D&C 1:14, 38; 8:1 -2.) How can we improve our ability to communicate with him? * Why is revelation through living prophets important for us today? How have the Lord's revelations to living prophets helped you? * In what ways do many people, including some Church members, walk in their own way and follow their own god? (D&C 1:16.) How is this a form of idolatry? Why do people become idolatrous? How can we avoid or over come idolatry? * When the Lord revealed D&C 1, the Church was only1 1/2 years old and had only 680 members. If you had been a Church member then, how do you think you would have felt to hear the prophecy that the gospel would be proclaimed "unto the ends of the world, and before kings and rulers"? (D&C 1 :23). How are these prophecies being fulfilled in your lifetime? * In D&C 1 the Lord emphasizes that he uses weak and simple servants to accomplish great works. (D&C 1:19,23; see also 1 Corinthians 1 :27-28.) Why do you think he does this? How do weak and simple servants become strong? (D&C 1 :24-28; Ether 12:27.) How have you felt the Lord strengthen you to do his work when you have been weak and humble? * What does D&C 1 :24-28 teach about the purposes of the revelations in the Doctrine and Covenants? * In D&C 1, what does the Lord say are the consequences of being rebellious and disobedient? (D&C 1 :3, 13, 33.)Since we all sin, and since "the Lord cannot look upon sin with the least degree of allowance" (D&C 1 :31), how can we find favor with him? (D&C 1 :32). * How is searching the scriptures different from readingthem? (D&C 1 :37.) How have you benefited from searching the scriptures? How can we "liken all scriptures" to ourselves? (1 Nephi 19:23). * Why is it important to have the Spirit guide us as we studyand discuss the Doctrine and Covenants? (2 Nephi 33:1;Moroni 10:5; D&C 18:34-36; 42:14.) What can we do as individuals and as a class to obtain the Spirit? (Alma 5:45-47; 17:2-3; 26:21 -22.) Quotation Elder John A. Widtsoe: "A good preface should prepare the reader for the contents of the book. It should help him understand the book. It should display in a concentrated manner the full content of the book. Section 1 of the Doctrine and Covenants is one of the great prefaces in the possession of mankind" (The Message of the Doctrine and Covenants, pp. 11 -12). Next Week's Reading Assignment Joseph Smith-History 1:1-26 Class Member Study Guide Lesson 1 You and your family can benefit greatly from studying the revelations in the Doctrine and Covenants. To learn how these revelations can help you, read the Explanatory Introduction at the beginning of the book, including the"Testimony of the Twelve Apostles to the Truth of the Book of Doctrine and Covenants." The Chronological Order of Contents at the beginning of the book shows when and where each revelation was given. Note how many revelations were given in 1830 and1831. Why do you think so many revelations were received during this time? Church members wanted to have copies of these revelations for personal study. During a conference at Hiram, Ohio, in November 1831, the elders of the Church decided to publish some of the revelations. At this conference, the Lord gave through the Prophet Joseph Smith a marvelous revelation that he called "my preface unto the book of my commandments" (D&C 1:6). This revelation is section 1 of the Doctrine and Covenants. As you study D&C 1, consider the following: * Review the prophecies recorded in D&C 1 :17-23. How are these prophecies being fulfilled in your lifetime? * What does D&C 1:24-28 teach about the purposes of the revelations in the Doctrine and Covenants? * How is searching the scriptures different from reading them? (D&C 1:37.) What can you do to search the scriptures more effectively? A BOOK of COMMANDMENTS, FOR THE GOVERMENT OF THE Church of Christ, ORGANIZED ACCORDING TO LAW, ON THE 6th of April, 1830 ================================= ZION: PUBLISHED BY W.W. PHELPS & co. ......... 1833. The title page of the Book of Commandments, the first compilation of revelations given through the Prophet Joseph Smith. These revelations later became part of the Doctrine and Covenants. Courtesy LDS Historical Department Archives. =============================================== From infobase LDS Collectors library 1997: Joseph Fielding Smith, Church History and Modern Revelation, Vol 1, p.63 John Whitmer In November of that year he was called by revelation to accompany Oliver Cowdery to Jackson County, Mo., with the revelations of the "Book of Commandments," as the Lord desired that Oliver Cowdery should have a companion for protection on that journey. And from some manual, sorry but I couls not tell the reference on this one: Lesson Forty-Eight: The Book of Commandments Topics 1. The Important Conference of November 1831. Note 1. a. Reason for the conference. b. Mission of Oliver Cowdery and John Whitmer. c. The compilation of revelations to be published. d. Size of the edition. e. Important revelations given at the conference. f. The Lord's acceptance of the revelations. 2. Testimonies of the Elders. Note 2. a. Brethren bear testimony that the revelations are true. b. Criticism by some of the brethren. c. The Lord's Challenge. D. & C. Sec. 67. d. William E. McLellin's folly. 3. Preparation for the Publication of the Revelations. Note 3. a. Personal supervision given by the Prophet. b. Some revelations not included in the collection. c. The revelations dedicated by prayer. d. Esteem in which the conference held the revelations. References D. H. C. Vol. 1:221-236. Joseph Fielding Smith, Church History and Modern Revelation, Vol 2, p.19 "Now seek ye out of the Book of Commandments, even the least that is among them, and appoint him that is the most wise among you; Joseph Fielding Smith, Church History and Modern Revelation, Vol 2, p.18 1. For some months before the Prophet moved to Hiram he was inspired by the Lord to prepare the important revelations from the beginning for publication. This selection was well under way at the close of the conference of October 25th. As Oliver Cowdery and John Whitmer were making preparations to go to Missouri to attend to the duties assigned them at an earlier date, a conference was called to assemble November 1, 1831, to consider matters as might need attention before their departure. The most important matter to be considered was the publishing of, "The Book of Commandments," as it had been decided that the compilation of revelations should be called. On the first day of the conference (November 1st) the Lord gave his endorsement to the publication by giving one of the greatest revelations ever received by man as his Preface to the Book of his Commandments. This will be treated as a separate lesson. In this great revelation he proclaimed to the whole world his message of repentance and the restoration of the Gospel for the salvation of mankind. The conference decided that ten thousand copies of the book should be printed by the brethren when they arrived in Missouri. This was later changed because of the opposition by enemies and the difficulties in relation to the publication, to three thousand copies. Joseph Fielding Smith, Church History and Modern Revelation, Vol 2, p.18 2. On the second day of the conference, [page 19] the Prophet said that "inasmuch as the Lord had bestowed a great blessing upon us in giving commandments and revelations," he asked the conference what testimony they were willing to attach to these commandments which would shortly be sent to the world. A number of the brethren arose and said that they were willing to testify to the world that they knew that they (the commandments) "were of the Lord." The minutes of the second day also records: "The revelation of last evening were read by the moderator, (Oliver Cowdery). The brethren then arose in turn and bore witness to the truth of the Book of Commandments; after which Brother Joseph Smith, Jun., arose and expressed his feelings and gratitude concerning the commandments and preface received yesterday." Joseph Fielding Smith, Church History and Modern Revelation, Vol 2, p.20 It is an erroneous thought to believe that the Prophet selected all of the revelations he had received and placed them in the collection which was to become The Book of Commandments. Each of the revelations selected for that volume was placed there because the Prophet considered that it had some value to the Church in regard to its teachings. There are some revelations still in possession of the Church which were not included. Some of these we can readily believe were not included because the inspiration of the Prophet was that it was not necessary, or because some of them had an application which was not intended for publication and to be sent to an unbelieving world. Joseph Fielding Smith, Church History and Modern Revelation, Vol 3, p.65 6. This volume of Scripture was published in Kirtland by Frederick G. Williams and Company. It contained all the revelations prepared for publication in the first collection to be known as the Book of Commandments. The title Doctrine and Covenants expresses more clearly the nature of the book than did that first proposed for the former publication. This book is verily the Doctrines and the Covenants of the Church. In large measure it fulfills the promise of the Lord to his ancient prophets in relation to his covenants which he would make with Israel in the last days. To Jeremiah he said: Joseph Fielding Smith, Church History and Modern Revelation, Vol 3, p.65 "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of Judah: Joseph Fielding Smith, Church History and Modern Revelation, Vol 3, p.65 "Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: Joseph Fielding Smith, Church History and Modern Revelation, Vol 3, p.65 "But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Joseph Fielding Smith, Church History and Modern Revelation, Vol 3, p.65 "And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more." (Jer. 31:31-34.) Joseph Fielding Smith, Church History and Modern Revelation, Vol 3, p.65 Through Ezekiel he said: "Moreover I will make a covenant of peace with them: it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. Joseph Fielding Smith, Church History and Modern Revelation, Vol 3, p.65 "My tabernacle also shall be with them, yea, I will be their God, and they shall be my people." (Ezek. 37:26-27.) Joseph Fielding Smith, Church History and Modern Revelation, Vol 3, p.65 These covenants and doctrines in great part have been revealed and are here for Israel when the tribes come to receive their blessings at the hands of Ephraim. (D. and C. 133:26-35.) Joseph Fielding Smith, Church History and Modern Revelation, Vol 3, p.65 These lectures on Faith which were published in the first edition and all subsequent editions up to the year 1921, were removed from the Doctrine and Covenants when that book was published in the double columns. The question is frequently asked why these lectures were taken out of the book. It was not because these lectures are unsound in principle, for they are just as valuable today as they were when presented before the school of the elders in Kirtland, under the guiding hand of the Prophet Joseph Smith. They are, in fact, too valuable in the study of the principle of faith to be lost. They were removed because they were not revelations, and it was felt that they should not be continued in the book with the revelations, but could be published separately where they would not be considered by so many as on a [page 66] par with the direct revelations from the Lord. When in August 1835, the publication of the revelations was being considered and the question of including these lectures, Elder John Smith voiced the sentiment of the assembly in these words: "John Smith, taking the lead of the high council in Kirtland, bore record that the revelations in said book were true, and that the lectures were judiciously arranged and compiled, and were profitable for doctrine," but not to be received on an equality with the revelations. [page 67] Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, p.3 In the first of five sessions, "[Oliver Cowdery] made a request desiring the mind of the Lord through this conference of Elders to know how many copies of the Book of Commandments, it was the will of the Lord should be published in the first edition of that work. [p.4] Voted that there be ten thousand copies struck."1 1. "Far West Record," p. 15. At a special conference of the Literary Firm, convened in Independence, Missouri, 30 April 1832, it was decided that the proposed number of the first edition be reduced to three thousand copies ("Far West Record," p. 25). Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, p.4 Section 1, first published in the Evening and Morning Star (March 1833), was included in the Book of Commandments in 1833. Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, p.34 In the Book of Commandments section 23 was printed as five separate revelations (i.e., chapters 17, 18, 19, 20, and 21). William Wines Phelps Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, p.87 Son of Enon Phelps and Mehitabel Goldsmith. Born 17 February 1792 at Hanover, Morris County, New Jersey. Moved to Canandaigua, New York, by 1828; there published anti-Masonic Ontario Phoenix. Purchased copy of Book of Mormon from Parley P. Pratt 1830. Met Joseph Smith 21 December 1830. Baptized 1831. Moved to Kirtland, Ohio, June 1831. Appointed by revelation to assist Oliver Cowdery in printing Church literature June 1831. Prominent Church leader 1831-38. Traveled to Jackson County, Missouri, in summer of 1831. Directed to reside in Jackson County, Missouri, August 1831. Edited Evening and Morning Star. Member of Literary Firm. Printed Book of Commandments 1833. Moved to Clay County, Missouri, late 1833. Chosen counselor in presidency of Church in Missouri 8 July 1834. Directed to return to Kirtland temporarily to assist in Church printing affairs. Left Clay County 25 April 1835. Arrived in Kirtland 16 May 1835. Assisted in compiling 1835 edition of Doctrine and Covenants. Assisted in compiling and printing first Church hymnbook 1836. Participated in dedication of Kirtland Temple. Left Kirtland for Missouri 9 April 1836. During 1836-37, with John Whitmer, began to administer affairs of Church in Missouri independent of high council. Actions created much confusion; excommunicated 10 March 1838. Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, p.113 In September 1831, nearly two months before the creation of the Literary Firm, Phelps had been directed to purchase a printing press and type in Cincinnati on his return to Independence. Leaving Kirtland about mid-October, he obtained the printing apparatus and reached western Missouri no later than December 1831. In late November 1831. Oliver Cowdery and John Whitmer also left for Missouri taking manuscript copies of the revelations for printing. It had been decided at the Hiram, Ohio, conferences that 10,000 copies of the Book of Commandments would be printed in Independence. The cost of such an undertaking, however, later proved prohibitive, and the number was reduced to 3,000 to be sold unbound.12 The first product of the Literary Firm was The Evening and the Morning Star, printed under the firm name of W.W. Phelps & Co. In February 1832 Phelps issued the prospectus of the monthly, which commenced in June 1832. Just weeks before issuing the first number, the Independence printing office had been dedicated by Edward Partridge for the purpose of spreading divine "truths & revelations in these last days to the inhabitants of the earth."13 13. "Far West Record," pp. 27-28. The dedication occurred on 29 May 1832. Phelps and his family occupied the lower story of the printing office at Independence. The office was located on lot 76, which had been purchased by Edward Partridge from James Gray on 8 August 1831 for $50. It was a two-story brick structure. Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, p.114 Although by December 1832 the Book of Commandments was in the press, the May 1833 Evening and Morning Star lamented the delay in its completion: [It] will be published in the course of the present year, at from 25, to 50 cents a copy. We regret that in consequence of circumstances not within our control, this book will not be offered to our brethren as soon as was anticipated. We beg their forebearance, and solicit an interest in their prayers, promising to use our exertions with all our means to accomplish the work.15 It will be remembered, of course, that the Church press in Missouri was destroyed by a mob on 20 July 1833 (during the printing of the Book of Commandments), but members of the firm were determined to start again. Nine days after the printing office had been razed, W. W. Phelps affirmed, "Although the enemy has accomplished his design in demolishing the Printing establishment They cannot demolish the design of our God, for his decrees will stand & his purposes must be accomplished."16 16. William W. Phelps to "Dear Brethren," 20 July 1833, Joseph Smith Collection, Church Archives. Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, p.361 Revelation concerning the purchase of paper for the Book of Commandments and also the work of the Inspired Translation of the Bible. Hiram, Portage County, Ohio, 20 March 1832. (Newel K. Whitney Collection, Brigham Young University Library, Manuscripts) Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, p.367 Petersen, Melvin J. "A Study of the Nature of and the Significance of the Changes in the revelations as Found in a Comparison of the Book of Commandments and Subsequent Editions of the Doctrine and Covenants." M.A. thesis, Brigham Young University, 1955. Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, p.368 Rasmussen, Ellis T. "Textual Parallels to the Doctrine and Covenants and Book of Commandments as Found in the Bible." M.A. thesis, Brigham Young University, 1951. History of the Church, Vol.1, Ch.17, p.225 6. Now, seek ye out of the Book of Commandments, even the least that is among them, and appoint him that is the most wise among you; Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, p.104 As was noted in the Historical Note for section 1, the printing of the Book of Commandments was not completed. A mob destroyed the Church printing press on 20 July 1833, just as the project neared completion. Prior to the destruction of the press, the printer had set type for all of section 64 as we now have it, save the last seven verses which would have followed on the next page. Consequently, salvaged copies of this first compilation of revelations (roughly sections 1-64) did not contain a complete text of section 64. They were indued, however, in the 1835 edition printed in Kirtland. History of the Church, Vol.1, Ch.19, p.270 Our council was continued on the 1st of May, when it was ordered that three thousand copies of the Book of Commandments be printed in the first edition; that William W. Phelps, Oliver Cowdery, and John Whitmer, be appointed to review and prepare such revelations for the press as shall be deemed proper for publication, and print them as soon as possible at Independence, Missouri; the announcement to be made that they are "Published by W. W. Phelps & Co." It was also ordered that W. W. Phelps correct and print the hymns which had been selected by Emma Smith in fulfillment of the revelation. History of the Church, Vol.1, Ch.26, p.362 First, as respects getting the Book of Commandments bound, we think it is not necessary. They will be sold well without binding, and there is no bookbinder to be had that we know of, nor are there materials to be had for binding, without keeping the books too long from circulation. History of the Church, Vol.1, p.173, Footnotes Elder Parley P. Pratt; in his Autobiography, referring to this revelation for he was present when it was given--indeed it was obtained chiefly at his own and Elder John Murdock's solicitation--takes occasion to relate how this and other revelations were given through the Prophet. "Each sentence," says he, "was uttered slowly and very distinctly, and with a pause between each sufficiently long for it to be recorded by an ordinary writer in long hand. This was the manner in which all his written revelations were dictated and written. There was never any hesitation, reviewing, or reading back in order to keep the run of the subject neither did any of these communications undergo revisions, interlinings or corrections. As he dictated them so they stood, so far as I have witnessed: and I was present to witness the dictation of several communications of several pages each."--Aut. Parley P. Pratt, pp. 63-66. This statement of Elder Pratt's is true in a general way, and valuable as a description of the manner in which revelations were dictated by the Prophet: and needs modifying only to the extent of saying that some of the early revelations first published in the Book of Commandments in 1833, were revised by the Prophet himself in the way of correcting errors made by the scribes and publishers: and some additional clauses were inserted to throw increased light upon the subjects treated in the revelations and paragraphs added, to make the principles or instructions 'apply to officers not in the Church at the time some of the earlier revelations were given. The addition of verses, 65, 66 and 67 in sec. xx of the Doctrine and Covenants is an example. History of the Church, Vol.1, p.222, Footnotes This special conference at Hiram on November 1st, should receive larger notice. The number of copies in the edition of the Book of Commandments to be printed was considered and the decision reached that ten thousand should be published. The conference lasted two days. In the afternoon of the first day of the conference, according to the minutes of the meeting, the preface to the Book of Commandments was "received by inspiration." The same afternoon the following occurred: "Brother Joseph Smith, Jun., said that inasmuch as the Lord had bestowed a great blessing upon us in giving commandments and revelations, he asked the conference what testimony they were willing to attach to these commandments which would shortly be sent to the world. A number of the brethren arose and said that they were willing to testify to the world that they knew that they were of the Lord." (Far West Record, p. 16.) In the second day's proceedings of the conference it is recorded; "The revelation of last evening read by the moderator [this was Oliver Cowdery]. The brethren then arose in turn and bore witness to the truth of the Book of Commandments, after which Brother Joseph Smith, Jun., arose and expressed his feelings and gratitude concerning the commandments and preface received yesterday.' (Far West Record, p. 16.) History of the Church, Vol.1, p.226, Footnotes This "Testimony" to the truth of the "Book of Commandments" was doubtless drawn up with the intention of having it signed by the Elders present at the conference; but whether that was done or not does not appear in the Ms. of the Prophet's history. The testimony itself, however, is in the manuscript History. This is remarked because it has not been published heretofore in the History of the Prophet. The matter appears to stand thus; Each of the Elders present at the conference testified to the truth of the revelations then about to be published; and, as already seen (p. 222 note), expressed a willingness to testify to the truth of the revelations to all the world. Accordingly this testimony was prepared with the intention of having it signed and published in the "Book of Commandments." It may have been signed, too, and carried to Missouri, but owing to the fact that the printing press was destroyed by a mob before the "Book of Commandments" was all printed, the "Testimony" does not appear in the part of it that was printed. The names of the Elders present at this special conference, according to the minutes of it in the Far West Record (p. 15), are as follows: Joseph Smith, Jun., Oliver Cowdery, David Whitmer, John Whitmer, Peter Whitmer, Jun., Sidney Rigdon, William B. M'Lellin, Orson Hyde, Luke Johnson, Lyman E. Johnson. History of the Church, Vol.2, Introduction, p.21 The events which make up the first volume of the History of the Church moved forward from the back ground of successive dispensations of the Gospel which preceded the Dispensation of the Fullness of Times. That volume covered the period from the birth of the Prophet Joseph Smith, 1805, to the close of the year 1833, and included as its chief events: the birth of the Prophet his first vision of the father and the Son; the coming forth of the Book of Mormon; the organization of the Church, April 6th, 1830; the mission to the Lamanites; the gathering of the people from the state of New York, first to Kirtland, Ohio, and subsequently the gathering of many of them to Jackson county, Missouri; the location of the site of the future city of Zion and its temple; the introduction of the doctrine of consecration and stewardship; the experience of the Elders of Israel in their movements back and forth between Kirtland and Zion; the spread of the work throughout the states of the American Union and Canada; the Prophet's own mission to the latter place; the founding of the first Church periodical, The Evening and Morning Star; the selection of a number of the revelations of God for publication under the title, "The Book of Commandments;" the establishment of the Mercantile and Literary firms of Zion and Kirtland; the laying of the corner stones of the Kirtland Temple; the planting of a number of settlements in Jackson county, Missouri; the awakening jealousy of the old settlers against the more progressive Saints; the fanning of these flames of jealousy by sectarian priests; the rise of that religio-political persecution which culminated in the terrible suffering of the Saints--the destruction of their printing establishment, the burning of their homes, their final expulsion from Jackson county; also the negotiations between the Saints and the civil authorities of the state of Missouri for reinstatement of the exiles upon their lands. The first volume closed with the narration in their efforts to establish Zion in Missouri. History of the Church, Vol.2, Ch.34, p.481 Seymour Brunson, George P. Dykes, and others, testified that Lyman Wight said that we (the Church) were under a telestial law, because God does not whip under a celestial law, therefore He took us (the Church) out of doors to whip us, as a parent took his children out of doors to chastise them; and that the book of Doctrine and Covenants was a telestial law; and the Book of Commandments (a part of revelations printed in Jackson county) was a celestial law. The Presidency decided, with the approbation of the Council, that Lyman Wight had taught erroneous doctrine, and that he be required to make an acknowledgment to the Council; also that he go and acknowledge to the churches where he had preached such abominable doctrine. NATHAN WEST, Clerk. B. H. Roberts, Comprehensive History of the Church, Vol.1, Ch.23, p.285 - p.286 The council ordered that a three thousand edition of the Book of Commandments be printed instead of an edition of ten thousand, as at first contemplated; also that the selection of hymns that had been made by Emma Smith in fulfillment of her appointment be corrected and published by W. W. Phelps. B. H. Roberts, Comprehensive History of the Church, Vol.1, Ch.30, p.370 4. One hundred and sixty page--ten form--of a three thousand edition of the Book of Commandments had been printed at Independence when the printing office was destroyed. These forms were scattered about the streets and otherwise destroyed, except a few copies saved by individuals, one of which is now on file in the Historian's Office at Salt Lake City. Historical Atlas of Mormonism p.22 Approximately eight Church conferences were conducted in Hiram. The decision to print some of the Revelation of Joseph Smith (HC 1:222) was made in the Johnson home. This work was known as the Book of Commandments, but today is called the Doctrine and Covenants. Currently the farm is part of the Latter-day Saint Church welfare services system and has been restored as a home and visitors' center. Andrew Jenson, Encyclopedic History of the Church, p.239 EVENING AND MORNING STAR (The) was the first periodical published by the Church of Jesus Christ of Latter-day Saints. As the early Elders of the Church progressed with their missionary labors in different parts of the United States, holding meetings, baptising and organizing branches, they soon discovered the need of suitable Church literature in the shape of books, pamphlets, tracts etc., not to speak of modern revelations in printed form, in addition to the Bible and the Book of Mormon. Hence, the authorities of the Church decided to establish a printing office and publish a periodical in the interest of the Church, and William W. Phelps, one of the early converts to the restored gospel who possessed literary ability, was called by the Prophet Joseph Smith to purchase a press and the necessary printing material in Cincinnati, Ohio, as he traveled from Kirtland, Ohio, to Independence, Jackson Co., Missouri, which place had been chosen the previous year as a gathering place for the saints. Elder Phelps made the necessary purchases, continued his journey to Missouri, and established himself as a printer in a two story brick building near the center of Independence, where he at once commenced to print sheets of the intended Book of Commandments, or the revelations which the young Prophet up to that time had received; and in June, 1832, William W. Phelps issued from the printing office in Independence the first number of the Evening and Morning Star. This first number consisted of an 8-page sheet, quarto size, the printing matter on each page measuring 8 1/4 by 11 inches. Thirteen other numbers of the periodical were published in Independence, the last number being dated June, 1833. The following month the printing office was destroyed by a mob, which with brutal force entered the building, broke the press, scattered the type and destroyed most of the printed matter. Thus ended the first attempt to publish a periodical advocating the principles of the gospel as preached by the Latter-day Saints. Regional Studies, Ohio, Van Orden W. W. Phelps, p.48 W. W. Phelps was a natural choice to assist with this special committee. First, he was one of the "presidents" in the Church, as were the other committee members. Second, he was a printer by trade and he could appropriately direct the actual typesetting and printing of the Doctrine and Covenants. Third, Phelps had been part of the original committee to compile and print the revelations into 'The Book of Commandments" when the Lord first commanded this task in November 1831. (The printing was nearly finished when Jackson County mobs scattered the unbound page proofs in July 1833.) Regional Studies, Ohio, Garrett The Doctrine and Covenants, p.91 The decision to publish the revelations in the newspaper was made in relation to a larger decision: the leadership of the Church desired to publish the revelations in book form. At a conference held at Hiram, Ohio, in early November, 1831, the decision was made to publish ten thousand copies (later adjusted to three thousand) of the Book of Commandments. The quality of the revelations and the language that should be used in the revelations was then discussed. A revelation challenged the elders present to improve the language or to find any unrighteousness in the revelation (D&C 67). After an unsuccessful attempt by William E. McLellin to improve the revelations, the decision to publish the book was confirmed. Regional Studies, Ohio, Garrett The Doctrine and Covenants, p.91 Shortly after this conference, another decision was made to organize the Literary Firm as the publishing arm of the Church.5 The proceeds from the printing were to compensate Joseph Smith, Oliver Cowdery, Sidney Rigdon, John Whitmer, and Martin Harris for the "diligence of our brethren... in bringing to light by grace of God these sacred things."6 The Lord indicated that those appointed stewards over the literary concerns of the Church have claim for assistance upon the Church for their temporal needs, so "that the revelations may be published, and go forth unto the ends of the earth; that they also may obtain funds which shall benefit the church in all things" (D&C 72:20-21). The Firm was not only to publish the Book of Commandments, but also the New Translation of the Bible, the church hymnal, children's literature, a church almanac, as well as the newspapers. Regional Studies, Ohio, Garrett The Doctrine and Covenants, p.92 At the conclusion of the November conference, the elders present bore testimonies that "they were willing to attach to these commandments which should shortly be sent to the world... that they knew that they were of the Lord."7 Sidney Rigdon raised concerns about "the errors or mistakes which are in commandments and revelations, made either by the translation in consequence of the slow way of the scribe at the time of receiving or by the scribes themselves."8 The conference decided that "Br. Joseph Smith Jr. correct those errors or mistakes which he may discover by the holy Spirit while reviewing the revelations & commandments & also the fullness of the scriptures."9 The Prophet indicated that his time was occupied closely in reviewing the commandments and sitting in the conference, for nearly two weeks.10 Some of that time might have been spent making copies of the revelations. The copying work needed to be done quickly, since Oliver Cowdery and John Whitmer had been called to take the manuscripts and money to Missouri in the middle of November. After the Book of Commandments containing revelations had been dedicated to the Lord by the Prophet, Cowdery and Whitmer left Kirtland about 20 November 1831 and arrived in Independence about 5 January 1832. Regional Studies, Ohio, Garrett The Doctrine and Covenants, p.93 By December 1832, the Book of Commandments was in press. The fact that the proofs had to be sent back to Kirtland for the approval of the Prophet complicated the editing and printing process. Joseph Smith reported that he spent the day writing and correcting revelations.17 Also, because of the unavailability of facilities for binding the books in Independence, plans were made to distribute them unbound.18 Regional Studies, Ohio, Garrett The Doctrine and Covenants, p.93-94 During this time, W. W. Phelps deposited a copy of the title with the U.S. District Court for Missouri, and on 13 February 1833, the copyright of the Book of Commandments was secured. The editors of The Evening and the Morning Star expressed frustration concerning the slowness of the printing process. The May 1833 edition stated the Book of Commandments "will be published in the course of the present year, at 25 to 50 cents a copy. [p.94] We regret that in consequence of circumstances not within our control, this book will not be offered to our brethren as soon as was anticipated. We beg their forbearance, and solicit an interest in their prayers, promising to use our exertions with all our means to accomplish the work." It appears that they were close to completion of the work by the middle of June. Sidney Rigdon wrote a letter to W. W. Phelps on 25 June 1833, followed by another one a week later, instructing Phelps not to bind the books in Missouri but rather to ship them to Kirtland, to N. K. Whitney & Co.19 Regional Studies, Ohio, Garrett The Doctrine and Covenants, p.94 The delay in the completion of the printing of the Book of Commandments proved quite costly to the Saints. This period of time was marked by growing tension between the Mormons and the old settlers. Economic, political, social, as well as religious differences let to conflict between these groups, including mob action. In this atmosphere, a Reverend Pixley had written several articles to eastern newspapers attacking the Mormons' relationship with the Indians. On the first of July he wrote Beware of False Prophets referred to by the Saints as a "slanderous tract .... which he carried from house to house, to incense the inhabitants against the Church, to mob them and drive them away."20 The editor of The Evening and the Morning Star responded to the tract in the July issue. The mob reacted to this editorial by drawing up a manifesto attacking the Mormons and affirming that they would use any means to remove the Mormons from the county. The mob met on Saturday, 20 July 1833, and demanded that the Saints discontinue using the printing establishment in Jackson County and as well close the store and discontinue all mechanical labors. When the Saints refused to concede to these demands, the mob attacked the W. W. Phelps printing establishment and destroyed the majority of the copies of the Book of Commandments that had been printed, along with the printing press.21 Contents of Doctrine and Covenants Regional Studies, Ohio, Garrett The Doctrine and Covenants, p.98 The content of this new Doctrine and Covenants differed from the Book of Commandments. While the Book of Commandments contained only revelations, the Doctrine and Covenants was divided into two parts: a section on theology and a section containing the revelations. The seven lectures called the "Lectures on Faith", given by the Prophet Joseph Smith to the School of the Prophets, made up the section on theology. The "PART SECOND Covenants and Commandments" also differed from the Book of Commandments. Some of the revelations in the Book of Commandments were combined into one section in the Doctrine and Covenants. For example, Chapters XVII-XXI in the Book of Commandments were combined into what is now Section 23 of the Doctrine and Covenants.39 The Doctrine and Covenants also contained additional revelations, many of which had been received since the compilation of the Book of Commandments. The Book of Commandments contained 66 revelation, while the new Doctrine and Covenants contained 102 sections.40 Reactions to the Book Regional Studies, Ohio, Garrett The Doctrine and Covenants, p.99 Not everyone viewed the publication of the Doctrine and Covenants as a positive step. For example, Lyman Wight was brought before the high council in Missouri for teaching false doctrine. Part of what he taught included the idea that "The Book of Covenants and Doctrine was a telestial law and the Book of Commandments (a part of the Revelations which were printed in Jackson County) were a Celestial law".42 The high council corrected him. Regional Studies, Missouri, Porter Colesville Branch, p.296-297 These events culminated on 20 July 1833, when the mob, numbering some 400, met at the courthouse in Independence to coordinate their demands. Their stipulations were then laid before the leading brethren consisting of Bishop Edward Partridge, Algernon Sidney Gilbert, John Corrill, Isaac Morley, John Whitmer, and William W. Phelps. When the Saints would not concede to the written requirements, the mob moved on the William W. Phelps printing establishment (Star Printing Office, Fig. 3) and demolished the structure. The unbound sheets of the Book of Commandments were dumped in the street, the type pied, and the press hauled [p.297] away. Bishop Edward Partridge and Charles Allen were tarred and feathered.61 Regional Studies, Missouri, Van Orden Jackson County, p.345 The same day the committee approached Mormon leaders and demanded that the Saints leave Jackson County. However, the Mormons were resolved not to leave their consecrated lands. When negotiations proved fruitless, the committee returned to the courthouse, and those in meeting quickly turned into a mob and decided to destroy the nearby Mormon printing office and storehouse. They surrounded the "W. W. Phelps & Co." building, which also served as Phelps' family residence, threw the furniture into the street and garden, broke the press and hauled it away, scattered the type, and destroyed nearly all the unbound sheets of the Book of Commandments. Phelps and his family miraculously escaped into the country unharmed. ------------------------------------------------------------------------------- From: "Perry L. Porter" Subject: ---> Lesson 2 Jan 12th 1997 (long) Date: 11 Jan 1997 20:19:36 -0700 Gospel Doctrine Manual - list. gdm@xmission.com I have not had as many people sign up or contribute as I has hoped, but here is the first lesson, if you have added references to add, send it to the list, it will bounce, but I will get a copy, and I will include references in future updates. I would prefer a more summary list with references, but due to lack of time, I include this time include the full text. =3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D= =3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D= =3D=3D=3D=3D=3D=3D=3D=3D=3D Joseph Smith History 1:1-26 Lesson 2=20 Scriptural Highlights=20 1. Joseph Smith seeks the truth about religion. 2. The Father and the Son appear to Joseph Smith in the First Vision.=20 In the First Vision, Joseph Smith saw and conversed with the Father and the Son. He learned important truths about the Godhead. He also learned that God did not acknowledge any of the existing churches as His own. In addition, Joseph received a promise that the fulness of the gospel would be made known to him (see History of the Church, 4:536). This vision marked the beginning of the restoration of the gospel=20 in the latter days. This lesson should help class members feel renewed faith in Joseph Smith's divine calling and in the truths revealed in this vision. You might ask class members to sing "Joseph Smith's First Prayer" (Hymns, no. 26). If any members have been to the Sacred Grove, invite them to describe it and to tell how they felt there. Discussion and Application Questions While Joseph Smith was young, what conditions existed that confused him and many other people about religion? (JS-H 1 :5-10.) How do these conditions show that there had been an apostasy from the gospel that the Savior taught while he was on the earth? * How did Joseph Smith seek to find the truth about religion? What can we learn from this? (JS-H 1:11 -14.) * What impresses you about Joseph Smith's reading of the book of James? (JS-H 1 :11 -12.) How can we improve our ability to understand the scriptures? (2Nephi 4:15; 31:20; 3 Nephi 17:3; D&C 1:37.) * In the First Vision, what did Joseph Smith learn about Heavenly Father? Jesus Christ? Satan? Prayer? The existing churches? Revelation? Man's relationship to God? (See (JS-H 1:15-20 and the quotation from Elder Faust.) * Why is it important to have correct knowledge about God? (John 17:3.) * Why do you think Heavenly Father gave a revelation of such importance to a fourteen-year-old boy? (See D&C 138:53-55 and the quotation from President Kimball.) * As we consider Satan's attempt to destroy young Joseph, what can we learn about how to overcome evil, discouragement, adversity, and fear? (JS-H 1:15-16.) * How can we be sensitive when dealing with members of other churches who might be offended by the declaration that "all their creeds were an abomination" to the Lord? (JS-H 1:19). (See the quotation from Elder= Talmage.) * How did the leaders of churches respond when Joseph Smith told them of his vision? (JS-H 1 :21-26.) How did this affect Joseph's testimony? What can we learn from page 3 of The Doctrine and Covenants Gospel Doctrine Teachers Manual Joseph Smith about responding to people who try to weaken our faith? * Why is it vital to have a testimony that Joseph Smith's account of the First Vision is true? (See the quotation from President Benson.) What are your feelings as you read Joseph's account of the First Vision? Quotations Elder James E. Faust: "What was learned from the First Vision? 1. The existence of God our Father as a personal being, and proof that man was made in the image of God.2. That Jesus is a personage, separate and distinct from the Father. 3. That Jesus Christ is declared by the Father to be his Son. 4. That Jesus was the conveyer of revelation as taught in the Bible. 5. The promise of James to ask of God for wisdom was fulfilled. 6. The reality of an actual being from an unseen world who tried to destroy Joseph Smith. 7. That there was a falling away from the Church established by Jesus Christ.... 8. Joseph Smith became a witness for God and his Son, Jesus Christ" (Ensign, May 1984, p. 68). President Spencer W. Kimball: "[Joseph Smith] had no preconceived false notions and beliefs. He was not steeped in the traditions and legends and superstitions and fables of the centuries.... This young boy, clean, free from all antagonistic and distorted ideas and with a sincere desire to find the truth, knelt . . . and poured out his soul to God" (The Teachings of Spencer W. Kimball, pp. 428-29). Elder James E. Talmage: "When we say that the Lord is not pleased with those churches, we do not=20 mean that he is not pleased with the members thereof. [A] church as such may be wholly corrupt because of the false claims that are being made for it, and yet within that church as members there may be people who are doing their best" (in Conference Report, Oct. 1928, p.120). President Ezra Taft Benson: "This message constitutes the heart and the foundation of the Church. If Joseph Smith's testimony of seeing God the Father and His Son. Jesus Christ, is not true, then Mormonism represents a false system of belief. But if this vision was reality-and there are thousands who attest that it is by the verifying witness of God's Holy Spirit-then the Church of Jesus Christ was and is restored on earth again" (Come unto Christ, p. 74). Additional Ideas 1. Invite class members to share their testimonies of the Prophet Joseph Smith. 2. You might want to show the film The First Vision (videocassette 53145 or 53452). If you do this, you might want to take two weeks for this lesson Next Week's Reading Assignment Doctrine and Covenants 2; Joseph History 1 :27-54 Class Member Study Guide Lesson 2 When Jesus lived on the earth, he organized his Church and gave priesthood power to his disciples. The Church continued for a time after Jesus was crucified, but apostasy gradually increased, and the priesthood and the fulness of the gospel were taken from the earth. This period of spiritual darkness extended for many centuries, and finally ended in the spring of 1820 when Joseph Smith had his first vision and the fulness of the gospel began to be restored. Read and ponder Joseph Smith's account of his vision, found in Joseph Smith-History 1: 1-26. During your study, consider the following: * Why is it vital for you to have a testimony that Joseph Smith's account of the First Vision is true? What feelings do you have as you read Joseph's account of the First Vision? * In the First Vision, what did Joseph Smith learn about Heavenly Father? Jesus Christ? Satan? Prayer? The existing churches? Revelation? Man's relationship to God? * As you consider Satan's attempt to destroy young Joseph, what can you learn about how to overcome evil and discouragement? (JS-H 1:15-16.) The Sacred Grove, near Palmyra New York, where the Father and Son appeared to Joseph Smith in the spring of 1820. Photograph by George E Anderson, 1907 page 4 of The Doctrine and Covenants Gospel Doctrine Teachers Manual (end of lesson 2) Editorial comment, Joseph Smith's concept of God evolved with time, he did not leave the Sacred grove with a solid knowledge that God the Father and his Son had separate bodies and persona's. This is evidenced by typical 3 in 1 trinity references in the "Lectures on Faith" and differing descriptions of the physical and separate nature of the personages that Joseph said appeared to him when he went to pray in the grove. =20 Teachers should approach this subject cautiously as most members are unaware of Joseph's evolving understanding of God, most assume that the account that they have heard is the earliest and only account left by Smith. If Satan has any claim to see that justice is done, then members some time after they cross the vail will be confronted with this information, and they will need to adjust their perceptions and testimony accordingly. Since this life is our time of trials and testing as we grow in knowledge in the pursue of exaltation, we should not put correcting misconceptions. Therefore I include with this posting some of the various accounts of the first vision, given by Joseph Smith at different times in his life. I would like to add to it in future posts to this list, the references that should go with these and other references that add more knowledge to this corrections to perceptions. But first I will a quote by Joseph Fielding Smith Jr. Born 19 July 1876, was sustained as Assistant Church Historian 8 Apr. 1906; Apostle in 1910, sustained Church Historian and General Church Recorder in 1921, and a member of the first Presidency in 1969, released as Church Historian to become Church President in Feb 1970. So he was either Assistant or Church Historian for 63 years, most of which time he was also an Apostle. "The chronicler of important events should not be deprived of his individuality; but if he willfully disregards the truth, no matter what his standing me be, or how greatly he may be respected, he should be avoided. No historian has the right to make his prejudices paramount to the facts he should record. For such a writer, to record as truth that which is false, and to palm off as facts that which is fiction, degrades himself, insults his readers and outrages his profession." -Joseph Fielding Smith Jr. (1906) [1832 Account] At about the age of twelve years my mind become seriously imprest =20 with regard to the all importent concerns for the wellfare of my =20 immortal Soul which led me to searching the scriptures believeing as =20 I was taught, that they contained the word of God thus applying =20 myself to them and my intimate acquainance with those of different =20 denominations led me to marvel excedingly for I discovered that #instead# of adorn#ing# their profession by a holy =20 walk and Godly conversation agreeable to what I found contained in =20 that sacred depository this was a grief to my Soul thus from the age =20 of twelve years to fifteen I pondered many things in my heart =20 concerning the sittuation of the world of mankind the contentions and =20 divi[si]ons the wicke[d]ness and abominations and the darkness which =20 pervaded the #of the# minds of mankind my mind become excedingly =20 distressed for I become convicted of my sins and by searching the =20 scriptures I found that #mand# > did not come unto the Lord =20 but that they had apostatised from the true and liveing faith and =20 there was no society or denomination that built upon the gospel of =20 Jesus Christ as recorded in the new testament and I felt to mourn for =20 my own sins and for the sins of the world for I learned in the =20 scriptures that God was the same yesterday to day and forever that he =20 was no respecter to persons for he was God for I looked upon the moon =20 rolling in their magesty through the heavens and also the starts =20 shining in their courses and the earth also upon which I stood and =20 the beast of the field and the fowls of heaven and the fish of the =20 waters and also man walking forth upon the face of the earth in =20 magesty and in strength of beauty whose power and intiligence in =20 governing the things which are so exceding great and marvilous even =20 in the likeness of him who created #him# and when I considered =20 upon these things my heart exclaimed well hath the wise man said =20 #the# fool saith in his heart there is no God my =20 heart exclaimed all all these bear testimony and bespeak an =20 omnipotant and omnipreasant power a being who makith Laws and =20 decreeeth and bindeth all things in their bounds who filleth Eternity =20 who was and is and will be from all Eternity to Eternity and when I =20 considered all these things and that being seeketh such to =20 worship him as worship him in spirit and in truth therefore I cried =20 unto the Lord for mercy for there was none else to whom I could go =20 and #to# obtain mercy and the Lord heard my cry in the wilderness and =20 while in attitude of calling upon the Lord a piller of #fire# light above the brightness of the sun at =20 noon day come down from above and rested upon me and I was filled =20 with the spirit of god and the opened the heavens upon me and =20 I saw the Lord and he spake unto me saying Joseph thy sins =20 are forgiven thee. go thy walk in my statutes and keep my =20 commandments behold I am the Lord of glory I was crucifyed for the =20 world that all those who believe on my name may have Eternal life =20 the world lieth in sin #and# at this time and none doeth =20 good no not one they have turned asside from the gospel and keep not =20 commandments they draw near to me with their lips while their =20 hearts are far from me and mine anger is kindling againts the =20 inhabitants of the earth to visit them acording to th[e]ir =20 ungodliness and to bring to pass that which been spoken by the =20 mouth of the prophets and Ap[o]stles behold and lo I come quickly as =20 it [is] written of me in the cloud in the glory of my =20 Father and my soul was filled with love and for many days I could =20 rejoice with great Joy and the Lord was with me but [I] could find =20 none that would believe the hevnly vision nevertheless I pondered =20 these things in my heart #about that time my mother and# but after =20 many days (handwriting now Frederick G. Williams) I fell into =20 transgressions and sinned in many things which brought a wound upon =20 my soul and there were many things which transpired that cannot be =20 writen and my Fathers family have suffered many persicutions and =20 afflictions and it came to pass when I was seventeen years of age I =20 called again in the case of said Hill. [1835 Version - Handwriting of Warren A. Cowdery] Being wrought up in my mind respecting the subject of religion, and =20 looking at the different systems taught the children of men, I knew =20 not who was right or who was wrong, but considered it of the first =20 importance to me that I should be right, in matters of so much =20 moment, matter[s] involving eternal consequences. Being thus =20 perplexed in mind I retired to the silent grove and there bowed down =20 before the Lord, under a realizing sense, (if the bible be true) ask =20 and you shall receive, knock and it shall be opened, seek and you =20 shall find, and again, if any man lack wisdom, let [him ask] of God =20 who giveth to all men liberally & upbraideth not. Information was =20 what I most desired at this time, and wiht a fixed determination to =20 obtain it, I called on the Lord for the first time in the place above =20 stated, or in other words, I made a fruitless attempt to pray My =20 tongue seemed to be swoolen in my mouth, so that I could not utter. =20 I heard a noise behind me like some one walking towards me: I strove =20 again to pray, but could not; the noise of walking seemed to draw =20 nearer; I sprang upon my feet and looked round, but saw no person, or =20 thing that was calculated to produce the noise of walking. I kneeled =20 again, my mouth was opened and my tongue loosed; I called on the Lord =20 in mighty prayer. A pillar of fire appeared above my head; which =20 presently rested down upon me, and filled me with unspeakable joy. A =20 personage appeared in the midst of this pillar of flame, which was =20 spread all around and yet nothing consumed. Another personage soon =20 appeared like unto the first: he said unto me thy sins are forgiven =20 thee. He testified also unto me that Jesus Christ is the son of God. =20 I saw many angels in this vision. I was about 14 years old when I =20 received this first communication. [1839 Version] of Eightteen hundred and twenty. It was the first time in my life that I had such an attempt, for amidst all anxieties I had never as yet made the attempt to pray vocally. After I had retired into the place where I had previously designed to go, having looked around me and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediatedly I was upon by some power which entirely overcame me and such astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me and it seemed to me for a time as if I were doomed to sudden destruction. But exerting all my powers to call upon God to deliver me out of the power of this enemy which had siezed upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction, not to an imaginary ruin but to the power of some actual being from the unseen world who had such a marvelous power as I had never before felt in any being. Just at this moement of great alarm I saw a pillar light exactly over my head above the brightness of the sun, which descended #gracefully# gradually untill it fell upon me. It no sooner appeared than I found myself delived from the enemy which held me bound. When the light rested upon me I saw two personages (whose brightness and glory defy all description) standing above me in the air. One of spake unto me calling me by name and said (pointing to the other) "This is my beloved Son, Hear him." My object in going to enquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner therefore did I get possession of myself so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right, (for at thsi time it had never entered into my heart that all were wrong) and which I should join. I was answered that I must join none of them, for they were all wrong, and the Personage who addressed me said that all their Creeds were an abomination in his sight, that those professors were all corrupt, that "they draw near to me with their lips but their hearts are far from me, They teach for doctrines the commandments of men, having a form of Godliness but they deny the power thereof." He again forbade me to join with any of them and many other things did he say unto me which I cannot write at this time. When I came to myself again I found myself lying on back looking into Heaven. [Note - Willard Richards, 2 Dec 1842] When the light had departed I had no strength, but soon recovering in some degree. I went home. & as I leaned up to the fire piece. Mother Enquired what the matter was. I replied never mind all is well.-I am well enough off. I then told my mother that I have learned for myself that Presbyterianism is not true.- It seems as though the adversary was aware at a very early period of my life that I was destined to prove a disturber & annoyer of his kingdom, or else why should the powers of Darkness combine against me, why the oppression & persecution that arose against me, almost in my infancy? [1842 Wentworth Letter Version] ...I retired to a secret place in a grove and began to call upon the =20 Lord, while fervently engaged in supplication my mind was taken away =20 from the objects with which I was surrounded, and I was enwrapped in =20 a heavenly vision and saw two glorious personages who exactly =20 resembled each other in features, and likeness, surrounded with a =20 brilliant light which eclipsed the sun at noon-day. They told me =20 that all religious denominations were believing in incorrect =20 doctrines, and that none of them was acknowledged of God as his =20 church and kingdom. And I was expressly commanded to "go not after =20 them," at the same time receiving a promise that the fulness of the =20 gosepl should at some future time be made known unto me. =20 From Brigham Young, Journal of Discourses 19:38, June 17, 1877, 3 months before his death. "I lived right in the country where the plates were found from which the Book of Mormon was translated, and I know a great many things pertaining to that country. I believe I will take the liberty to tell you of another circumstace that will be as marvelous as anything can be. This is an incident in the lfe of Oliver Cowdery, but he did not take the liberty of telling such things in meeting as I take. I tell these things to you, and I have a motive for doing so. I want to carry them to the ears of my brethren and sisters, and to the children also, that they may grow to an understanding of some fo the things that seem to be entirely hidden from the human family. Oliver Cowdery went with the Prophet Joseph Smith when he deposited these plates. Joseph did not translate all of the plates; there was a portion of them sealed, which you can learn from the Book of Doctrine and Covenants. When Joseph got the plates, the angel instructed him to carry them back to the hill Cumorah, which he did. Oliver says that when Joseph and Oliver went there, the hill opened, and they walked into a cave, in which there was a large and spacious room. He says he did not think at the time whether they had the light of the sun or artificial light; but that it was just as light as day. They laid the plates on a table; it was a large table that stood in the room. Under this table there was a pile of plates as much as two feet high, and there were altogether in this room more plates that probably many wagon loads; they were piled up in the corners and along the walls. The first time they went there the sword of Laban hung upon the wall; but when they went again it had been taken down and laid upon the table across the gold plates; it was unsheathed, and it was written these words; 'This sword will never be sheathed again until the kingdoms of this world become the kingdom of our God and his Christ.' I tell you this as coming not only from Oliver Cowdery but others who were familiar with it, and who understood it just as well as we understand coming to this meeting, enjoying the day, and by and by we sepearate and go away, forgetting most of what is said, but remembering some things." The Manual suggests that if any member of the class has visited the Sacred Grove that they describe it and tell how they felt there. A few years ago on a Email list Mormon-L someone explained that the tract of land identified as the Sacred Grove by the church, is on the land that was owned by the Smith's but it was based on assumptions about which land had been cleared by the Smiths with land later cleared by other owners of the property and that the cite where most people assume it THE grove is probably a different set of trees altogether. If anyone can confirm or deny this information please give references. Journal of Book of Mormon Studies: The Book of Mormon, Historicity, and Faith, p.11 ... And so it is in regard to the occasion in Palmyra. It matters very much that the Eternal Father and His Only Begotten did appear to a young boy in a grove of trees in New York State. Exactly where the Sacred Grove is, as well as what specific trees or ground were hallowed by the theophany, is much less significant. If Joseph Smith did not see in vision the Father and the Son, if the First Vision was only the "sweet dreams" of a naive boy, then no amount of goodness and civility on the part of the Latter-day Saints will save us. And so it is in regard to the people and events and teachings of the Book of Mormon. That there was a Nephi and an Alma and a Gidgiddoni is vital to the story, and, in my view, to the relevance and truthfulness of the Book of Mormon. James B. Allen and Leonard J. Arrington, BYU Studies, Vol. 9, No. 3, p.272 8. What information do we have to help us locate correctly the important sites of early Mormon history? Is the present Peter Whitmer home on the actual site of the organization of the Church? Is the present "sacred grove" the actual grove where Joseph Smith had his First Vision? Is the present Smith family home the actual place in which Joseph saw the Angel Moroni? In this issue T. Edgar Lyon has raised some questions which amount to a plea for accuracy in Mormon historical endeavors. Andrew Jenson, Encyclopedic History of the Church=85, p.579 Joseph Smith, the boy Prophet, lived with his parents in western New York in 1820. In the grove near his father=92s farm, near Palmyra, N.Y., a spot now sacred to the Latter-day Saints, in the spring of the year 1820, the young Prophet received the glorious vision which marked the ushering in of the =93Dispensation of the Fullness of Times.=94 In 1914 this farm was purchased by the Church and a competent missionary placed in charge of it. Further acquisition of land was made by the Church from time to time, and in 1928 a final purchase placed the Church in possession of property aggregating in all about 900 acres, including the Sacred Grove and the Hill Cumorah. Note that the Larger 2 story Smith house that is now visited by many members is probably not the house in which Joseph Smith lived when he had his vision and would cause people years later to make mistakes in identifying the Sacred Grove.=20 T. Edgar Lyon, BYU Studies, Vol. 9, No. 3, p.345 Many years before the Church purchased the Smith "homestead" in 1907, the entire community designated the white frame house presently standing on the Smith farm in Manchester Township as the Smith residence. Such identification is not sufficiently reliable to be accepted as fact without further verification.=20 ---- T. Edgar Lyon, BYU Studies, Vol. 9, No. 3, p.344 The present Sacred Grove has in it a few very large and hence old trees, and others ranging down to last year's seedlings. If this is the survival of a natural unplanted and unplanned family woodlot, it could possibly be the survival of part of the old wooded area into which the youthful Joseph went to pray. Or, it might be that he went to some other part of their more than a hundred acre farm, since much of it was still forest. An old resident of the vicinity stated many years ago that the present Sacred Grove was not there a hundred years ago, but that it was west and a little south of the present wooded area. Another conflicting account relates that when George Ed. Anderson of Springville, Utah, was making photographs in the Sacred Grove in 1907, he conversed with Mr. Chapman, the non-Mormon caretaker employed by the Church. He related that shortly before his father's death the elder Mr. Chapman (who owned the land) told him he had never used an axe in the grove except to remove dead timber. He urged his son who inherited the property to respect the wooded area in similar fashion. This message from father to son conveyed the belief that this was the very forest in which Joseph Smith had prayed and experienced the grand theophany which was the origin of the Mormon religion. The son followed his father's policy and allowed it to develop as a sylvan grove.4 It has been stated that the two largest trees in the grove have had cores cut from them which have been examined by experts, who counted the annual rings and reported the trees could have been saplings a hundred and fifty years ago. Other tree experts have questioned if the trees could be more than a century old. The following was submitted by a member of the gdm list, and I will leave it as anonymous unless they want credit, in that case I will correct such in future installments. I apologize that I don't have any extracts of the highlights of these articles, but I thought that at least the references might be helpful. Anthon Manuscript 'BYU Studies' Spring 1980. (This was before the discovery of fraud.) "No Man Knows my History," 'Supporting Saints', p. 10. "Magical Terms," 'To Be Learned is Good if ...', p 129. "Moroni'Joseph Smith's Tutor," 'Ensign', January 1992. "Joseph Smith's Testimony of the First Vision," 'Ensign', April 96. JS 'History 1:4,56?The date of Alvin's death is corrected. (Robert J. Matthews, "The New Publications of the Standard Works," 'BYU Studies', vol. 22, no. 4, p. 421. 18: "(for at this time, it had never entered into my heart that all were wrong)" 'Ensign', Oct. 1981, p. 19. 'Eyewitness Accounts of the Restoration'., Milton V. Backman, Jr. Moroni's visit: 'Studies in Scripture: The Pearl of Great Price', p.341-360. Joseph Smith Growing up: 'Studies in Scripture: Pearl of Great Price', p. 367-387. Priesthood Restored: 'Studies in Scripture: Pearl of Great Price', p. 391-404. 'Ensign', Jan. 1986 "Moroni's message to Joseph Smith" August 1990, 'Ensign', (scriptures Moroni quoted) 'To Be Learned is Good If ...', "Joseph Smith's First Vision: Cornerstone of a Latter'Day Faith," Backman, p. 21. 'Studies in Scripture, Vol. 2: The Pearl of Great Price', p. 303-313, 315. 'Journal of Mormon History', vol. 7, 1980. 'Treasure Seeking' 'Dialogue', Winter 1986, p. 18 'BYU Studies', Fall 1984. ........................................ "There are essentially three distinct types of ascension motifs. The first type is the ecstatic ascension through the heavens such as that experienced by the Apostle Paul ...; the second type is the ritual ascension which invovlved kings at the New Year rites; the third is the initial calling of the prophet preceded by a theophany, such as the vision of God on his throne. ... There are also two distinct types of prophetic commission patterns. The narrative type of call, such as that of Moses, Gideon, or Jeremiah, involves a 'dialogue' with Yahweh in which the prophet voices his reluctance to be called as a prophet but is finally reassured by divine injunction. The other type is classically represented by the calls of Isaiah and Ezekiel, where the seer experiences a theophany before his commission as prophet." (p. 68) "...Lehi's account also exhibits elements of the pattern unique to pseudepigraphic works it must be considered as part of the line of development inherited from the Hebrew theophany?commission pattern quite independent of Ezekiel'a inaugural vision." (p. 73) "It appears that Joseph Smith used the nineteenth' century conversion theology to describe his own experiences, just as the classical Hebrew prophets used literary patterns significant to their culture to express= their experiences." (p. 85) Blake Thomas Ostler, "The Throne?Theophany and Prophetic Commission in 1 Nephi: A Form?Critical Analysis," ?BYU Studies?, 26:4. the=B7oph=B7a=B7ny ( th=B6-=BCf"=85-n=B6) n. pl. the=B7oph=B7a=B7nies 1. An= appearance of a god to a human being; a divine manifestation. [Medieval Latin theophania from Late Greek theophaneia Greek theo- theo-Greek phainein phan-to show; Submitted by (for now anonymous) Jessee, Dean C. "The Early Accounts of Joseph Smith's First Vision." BYU Studies 9 (Spring 1969):275-96. Encyclopedia of Mormonism, Vol.3, SACRED GROVE Through an ongoing professional maintenance program, the Church has retained much of the primeval beauty of the Sacred Grove. Trees that were mature at the time of Joseph Smith's boyhood still grace this forest. People from many lands visit the Sacred Grove each year. In 1989 the number of visitors exceeded 36,000. Hugh Nibley, Teachings of the Book of Mormon, Semester 2, p.358 Question: In verse 13 of the last chapter, it mentions three things: temples, synagogues, and sanctuaries. Is there any difference in sanctuaries from temples and synagogues? Answer: Yes, a sanctuary isn't a full-scale temple and it's not a meeting place either. It's just a place where holy things might be held, something like a bishop's storehouse. We have minor ones. A temple is a big church, and a synagogue is a place where the whole society meets. Well, they are in between. As you know, it is very typical to have shrines. Do we have shrines in the Church today? What kind of shrines do we have? We have places we visit, like Nauvoo, the Hill Cumorah, the Sacred Grove, etc. Those aren't [exactly] shrines, but they are places that are treasured. They are not particularly magical, and they are not regular meeting places, as temples and churches are. They are places that are set aside as something special. We have them and keep them that way. If we want to put up a service station or a bank, we make short work of them. They could be dedicated buildings, like the Coalville Tabernacle which was torn down. Well, let's not get started on that. We had architectural gems throughout the state, some real beauties, that were torn down because they were not cost productive. There was the old Salt Lake Theatre. I was with President Grant and some of the members of the committee when they were discussing it. I was just a kid, but I was sitting on the side listening. President Grant said, "How sorry are you to see it go? I'm sorry enough to pay $5,000 to restore it." They argued and argued and decided it should be torn down anyway. My grandfather got me into that session. But that's an interesting question. Do we have shrines? You could write a thesis or a paper on it at least. I don't think anybody has looked into it. How holy can a building be before it is immune from destruction? ------------- Hugh Nibley, Teachings of the Book of Mormon, Semester 4, p.154 Looking at the way in which some of these things have emerged through our own study, I=92ve come to appreciate even more the way in which the Lord reveals his will to his prophets, line upon line, precept upon precept. It=92s fascinating to study the way in which the temple ordinances and templ= e endowment were revealed to Joseph Smith. When he walked out of the Sacred Grove in 1820, he knew many things and certainly knew for a surety certain things better than anyone had known for several millennia. But he didn=92t know everything; things still had to be revealed. Pieces came, a bit at a time as a part of the dedication and temple work that was done in the Kirtland Temple, and things that came to him as he was preparing for the ordinance work in the Nauvoo Temple. It=92s fascinating to me to see how eve= n though these little bits and pieces came a piece at a time, in a life that was certainly far from tranquil, when you get to the end, when Joseph=92s mission was finished, the entire picture is there. The pieces are all together and in place. That=92s something that at least I have difficulty attributing merely to happenstance or serendipity. Melvin J. Ballard, Conference Report, April 1912, p.86 A few weeks ago, i had the privilege of standing, with some of my brethren, in a sacred spot in the western part of New York, in the sacred grove. As we lifted up our voices in song, where Joseph knelt and poured put his soul unto God, my heart was melted and softened within me, and I felt then as I never have before in my life, that Joseph told the truth, the absolute truth, that indeed he did have the glorious vision, that the Father and the Son did stand before him, that he saw them and heard the voice of the Son of God. CUMORAH CONFERENCE Heber J. Grant, Conference Report, October 1923, p.5 On the 22nd day of last month we had the privilege--four of the General Authorities from this city and one who was located at Brooklyn as the president of the Eastern States mission, Brother Brigham H. Roberts--of being present at the wonderful conference held at the Joseph Smith farm, in the Sacred Grove, and at the Hill Cumorah, celebrating the one-hundredth anniversary of Joseph Smith's first view of the plates from which the Book of Mormon was later translated. A very remarkable conference for three days was held there. A rich outpouring of the Spirit of the living God was experienced. I am grateful, indeed, to President Brigham H. Roberts for arranging that conference, for I am free to confess, that in the multitude of duties and responsibilities resting upon me, I might have neglected that one-hundredth anniversary. I feel grateful to Brother Roberts that he did not allow it to pass without a very splendid conference. It was one that each and every person who attended will look back to with that same pleasure and joy and satisfaction with which we look back upon the dedication of our temples, and the passing of other mile-stones, so to speak, in the history of this Church. Richard R. Lyman, Conference Report, April 1929, p.79 One month and two days ago today, in the city of Washington, I had the genuine pleasure of listening to the inaugural address of President Hoover. His closing words were: "I ask the help of Almighty God in the service of my country." Do we not find in these words the spirit of America? That spirit is found not only in words that were uttered long ago; for these words express the actual spirit of America today. Our land has been made sacred by the prayers of its people. ANOTHER MODERN INSTANCE Can anyone be surprised, therefore, that a hundred years ago, a boy fourteen years old, no more, seriously religious, and given to reading the scriptures, was led, like these leaders, by the same American spirit? For when he came to the words of Scripture (James 1:5), "If any of you lack wisdom, let him ask of God, and it shall be given him," he followed this advice and sought his Heavenly Father in prayer. How appropriate it was that in this religious country, following the example of its great men, he should go straightway into the sacred grove and there make his appeal to the Most High. Alvin R. Dyer, Conference Report, October 1961, p.52 I remember as a young man sending to a renowned encyclopedic organization a request for information of all advancements that had been made since the year 1820 in the fields of science, and within a matter of several months, I was flooded with information from them to indicate the tremendous manner in which the Spirit of God has rested upon people since the day that Joseph Smith walked into the Sacred Grove. Milton R. Hunter, Conference Report, April 1963, p.15 My son, in the spring of 1820, the greatest event that ever occurred in the United States took place in the Sacred Grove in New York. God our Eternal Father and his Only Begotten Son appeared to a boy just your age -- the Prophet Joseph Smith -- in response to his prayer regarding which church to join. This marvelous vision was the prelude to the restoration of the gospel of Jesus Christ. Soon thereafter, numerous heavenly beings appeared to the Prophet, revealing the gospel of Jesus Christ for the salvation of as many of the human family as will believe and obey. The true church was established; namely, The Church of Jesus Christ of Latter-day Saints. Regional Studies, New York, Backman Defender, p.40 A few minor details regarding this vision were included in Orson Pratt's Remarkable Visions but do not appear in any of the accounts written by Joseph. Possibly Orson embellished information related to him by Joseph, or perhaps Joseph Smith told Orson these details. For example, there is a reference in Orson's missionary pamphlet that the sacred grove was located near the home of the Prophet and that the light which Joseph witnessed illuminated the tops of the trees in a most glorious and brilliant manner. Perhaps he was employing a literary license when he wrote that Joseph "expected to have seen the leaves and boughs of the trees consumed as soon as the light came in contact with them; but, perceiving that it did not produce that effect, he was encouraged with the hopes of being able to endure its presence."29 29. Pratt, Remarkable Visions, p. 5. Italics were not in the original publication and have been inserted to emphasize that Joseph in his writings did not state that there were leaves on the trees at the time of his 1820 vision. To Critics of the First Vision Regional Studies, Illinois, McConkie God of Joseph, p.207 Critics of the Church have made a lot of fuss about the fact that we have so few contemporary accounts of the First Vision. But that rather makes the point. Joseph was talking more about what we could do than what he had done. We have a dozen revelations in the Doctrine and Covenants that invite us to see God. Joseph invited us to check him by having our own Sacred Grove experience. The validity of an experiment is if it can be repeated. A good seed not only bears good fruits but it always bears the same fruits=97regardless of who plants it. Thus Joseph Smith taught that the seed of faith will always bring its train of attendants, including revelations, visions, dreams, etc., and that all who plant and nurture the seed are entitled to the harvest.5=20 Enders, Donald L. "The Sacred Grove." Ensign 20 (April 1990): 14-17. James B. Allen and Leonard J. Arrington, BYU Studies, Vol. 9, No. 3, p.271 5. Are we Mormons willing to admit that some of our writers have made mistakes in trying to reconcile conflicting accounts of Joseph Smith's early experiences? A case in point is B. H. Roberts' description of the setting for Joseph Smith's First Vision. Roberts based his conclusion upon an attempted correlation of the accounts of Joseph Smith, William Smith, and Oliver Cowdery.37 He said that it was in 1820 that a certain Reverend Lane so affected Joseph Smith by his preaching that he was induced to utter the prayer which resulted in that First Vision. In the original sources, however, neither Cowdery nor William Smith mentions the 1820 vision specifically. Both of them place the Reverend Lane in the vicinity of Palmyra in 1823, relating him to the background of the visions that announced the Book of Mormon. Neither Joseph Smith nor his mother mentioned Reverend Lane. It is probable that Roberts came to his conclusion because the revival described by Cowdery seemed similar to the 1820 religious excitement later described by Joseph Smith. Clearing up the confusion of dates does not seem as important here as a frank recognition that there is such confusion. The inconsistencies in early sources do not affect the credibility of Joseph Smith, but our failure to discuss them perpetuates the myth that Mormon writers are not willing "to face the facts." Note there are 228 hits on Infobase 97 "sacred grove", the majority of those about 85% are conference talks. Ciao Perry http://pobox.com/~plporter ------------------------------------------------------------------------------- From: "Perry L. Porter" Subject: ---> Lesson 3 Date: 12 Jan 1997 22:34:24 -0700 Doctrine and Covenants 2; Joseph Smith History 1 :27-54 Lesson 3 Scriptural Highlights 1. Moroni appears to Joseph Smith and prepares him for his ministry. 2. Moroni shows Joseph Smith the gold plates on which the Book of Mormon is written. Invite one or two class members to share insights or experiences they had while studying Joseph Smith - History 1 :27-54. Discussion and Application Questions * The appearance of the Father and the Son to Joseph Smith was a great blessing that involved many challenges. If the Lord appeared to you, how do you think it would change you? In what ways would this appearance be a blessing to you? What challenges do you think it would bring? * After the First Vision, Joseph Smith recorded that he "fell into many foolish errors, and displayed the weakness of youth" (JS - H 1 :28). How did Joseph respond to these weaknesses? (JS - H 1 :29.) How would Satan have wanted him to respond? What are some things you have done to overcome weaknesses, shortcomings, and sins? How do you avoid becoming discouraged by them? (2 Nephi 4:16-35.) * What impresses you about Moroni's first few visits to Joseph Smith? (JS - H 1 :30-49, 53-54.) What can we learn about teaching from Moroni's instruction of Joseph Smith? How can we teach children from the scriptures even though some scriptures may be hard for them to understand? * What were the themes of the biblical prophecies that Moroni cited in his visits to Joseph Smith? (The restoration and mission of the Church, the Second Coming, and the Millennium.) * What did Moroni emphasize when he rephrased Malachi's prophecy about Elijah? (Compare (JS - H 1 :38-39 or D&C 2 with Malachi 4:5-6.) What authority did Elijah restore? (See D&C 110:13-16 and the quotation from Elder Smith.) How should the spirit of Elijah be manifest in our lives? (See the quotations from the Prophet Joseph Smith and President Lee.) * What did Malachi mean by saying that Elijah would "plant in the hearts of the children the promises made to the fathers"? (JS - H 1 :39; D&C 2:2; see also D&C 138:46-48). How do these promises apply to us today? (D&C 128:15.) * How does the language and style of Joseph Smith's writing help you feel the truthfulness of his experiences? * What did Moroni tell Joseph Smith about motives for getting the gold plates? (JS - H 1 :46.) How might this counsel apply to us today? What lesser motives might tempt us as we do the Lord's work and use the blessings he has given us? How can we more consistently seek to glorify God rather than ourselves? * How did Joseph Smith's father respond when Joseph told him of Moroni's visits and message? (JS - H 1 :50.) What does this suggest about Joseph's character? How can we develop this kind of trust in our families? How can we rebuild trust after a family member has violated it? Quotations Elder Joseph Fielding Smith: "This sealing power bestowed upon Elijah, is the power which binds husbands and wives, and children to parents for time and eternity.... It is by this power that all the ordinances pertaining to salvation are bound, or sealed" (Elijah the Prophet and His Mission, and Salvation Universal, p. 5). The Prophet Joseph Smith: "This is the spirit of Elijah, that we redeem our dead, and connect ourselves with our fathers which are in heaven, and seal up our dead to come forth in the first resurrection" (History of the Church, 6:252). President Harold B. Lee: "Elijah's mission . . . applies just as much on this side of the veil as it does to the other side of the veil.... So, the hearts of you fathers and mothers must be turned to your children right now, if you have the true spirit of Elijah, and not think that it applies merely to those who are beyond the veil.... If you are neglecting your family home evening, you are neglecting the beginning of the mission of Elijah just as certainly as if you were neglecting your research work of genealogy" (address delivered at the eighth annual priesthood genealogy seminar, 2 Aug. 1973). Next Week's Reading Assignment Doctrine and Covenants 3; 10; Joseph Smith - History 1 :55-65 Page 5 (of Lesson 3) Class Member Study Guide Lesson 3 Nearly 3 1/2 years after the First Vision, God sent the angel Moroni to help tutor and prepare Joseph for his ministry. Joseph was not quite eighteen years old at the time. Moroni had been a prophet in ancient America and was the last writer in the Book of Mormon, a sacred history of his people. In approximately A.D. 421, Moroni had buried this record, written on gold plates, to protect it until it should come forth in the latter days as another testament of Jesus Christ. Read Moroni's instructions as recorded in Joseph Smith - History 1:30-54 and D&C 2. Moroni quoted several biblical prophecies and said they were about to be fulfilled. These prophecies concerned the restoration and mission of the Church, the Second Coming, and the Millennium. * How did Joseph Smith respond to his weaknesses? (JS - H 1:28-29.) How would Satan have wanted him to respond? How can we overcome discouragement about our weaknesses? (2 Nephi 4:16-35.) * What did Malachi mean by saying that Elijah would "plant in the hearts of the children the promises made to the fathers"? (JS - H 1:39; D&C 2:2; see also D&C 138:46-48). How do these promises apply to us today? (D&C 128:1 5.) The Hill Cumorah, near Palmyra, New York. Here Moroni buried the gold plates that contained a sacred record of his people. In 1827, Joseph Smith came to the Hill Cumorah to receive the plates from Moroni. Photograph by George E. Anderson, 1907. Page 6 (of lesson 3) Ciao Perry http://pobox.com/~plporter ------------------------------------------------------------------------------- From: "Perry L. Porter" Subject: ---> Lesson 4 Date: 12 Jan 1997 22:46:23 -0700 I am sending out lesson 3 and 4 so that list members can contribute any references they may have. Remember that you will get a bounced message when sending them to gdm@xmission.com, but I will get a copy and if I remember I will confirm that I got your message, and if informative, I will include it in the next post. Also if you have additional references I will update the old lessons and possibly place them somewhere on my Web page. Doctrine and Covenants 3; 10; Joseph Smith History 1 :55-65 Lesson 4 Scriptural Highlights 1. Joseph Smith receives the gold plates from the angel Moroni. 2. Martin Harris takes a copy of some Book of Mormon characters to Professor Charles Anthon. 3. The 116 manuscript pages of the Book of Mormon are lost. Ask a class member to review (1) Martin Harris's experience with Charles Anthon and (2) the account of the 116 lost pages of the Book of Mormon manuscript. (See the Class Member Study Guide for this lesson and the headings to D&C 3 and 10.) Discussion and Application Questions * How did Professor Charles Anthon respond when Martin Harris showed him a copy of some Book of Mormon inscriptions? (JS - H 1 :63-65.) How was this response a fulfillment of prophecy? (Isaiah 29:11-12.) How did this experience affect Martin Harris? What kind of evidence has been most helpful in your gaining a testimony that the Book of Mormon is the word of God? (Moron) 10:4-5.) * The Lord has told us to "pray always" (D&C 19:38). What is the difference between doing this and doing what Joseph and Martin did when they persisted with their request to show the 116 manuscript pages to Martin's wife? (See the Class Member Study Guide for this lesson and Jacob 4:10.) How can we learn to ask for that "which is right" for us? (3 Nephi 18:20; see also 2 Nephi 4:35; Helaman 10:5; D&C 46:30). * After the 116 pages of manuscript were lost, the Lord chastened Joseph Smith, saying, "You should not have feared man more than God" (D&C 3:7). How had Joseph feared man more than God? How might some of our actions show that we fear or trust man more than God? How can we overcome our fear of man? (Proverbs 3:5-6; D&C 38:30.) * What experiences have shown you that God will be "with you in every time of trouble"? (D&C 3:8). What experiences have shown you that "God is merciful"? (D&C 3:10). * When we have sinned and disappointed the Lord, how can we begin to find our way back to him? (D&C 3:10.) If we are weak and discouraged, how can we gain the courage and desire to repent? What can we learn from Joseph Smith about how to do this? * How was God's love evident as he chastened Joseph Smith in D&C 3:3-11? How have you felt God's love even when he has been displeased with you? What can we do to feel his love more fully? * How did the Lord punish Joseph after the 116 pages of manuscript were lost? (D&C 3:14.) How did Joseph respond to this punishment? (See the Class Member Study Guide for this lesson.) How can we become humble and contrite rather than bitter and rebellious when the Lord corrects us? * After the manuscript pages were lost, what did the Lord reveal about the purposes of the Book of Mormon? (D&C 3:16-20; 10:60-63.) How are these purposes being fulfilled today? * How do Joseph's experiences show that the Lord forgives us completely when we repent sincerely? (D&C 10:1-3.) How have your own experiences shown this? * As Joseph faced the immense work of translating the Book of Mormon, what did the Lord counsel him? (D&C 10:4-5.) How can this counsel help us as we face difficult tasks or responsibilities? How have you implemented the counsel that you "not run faster or labor more than you have strength"? (D&C 10:4; see also Mosiah 4:27). * What were Satan's purposes in having the Book of Mormon manuscript stolen? (D&C 10:10-23.) How does Satan try to deceive us today? (D&C 10:24-27, 63; 2 Nephi 28:20-22.) How does he flatter people? Why do people yield to his enticings? (D&C 10:19.) How can we resist his influence? (D&C 10:5; 88:63.) * What was contained in the lost manuscript? (D&C 10:44.) What did the Lord tell Joseph Smith to do to spoil the plan of those who had stolen the manuscript? (D&C 10:29-32, 38-46.) How had the Lord prepared for the loss of the manuscript? (See the heading to D&C 10; D&C 10:38-46; 1 Nephi 9; Words of Mormon 1:3-7.) * In D&C 3 and 10, the Lord emphasizes that his works and purposes cannot be frustrated. (D&C 3:1-3; 10:14, 43.) How can this assurance help us bear setbacks and disappointments? * Why was it important that the Book of Mormon come forth as part of the restoration of the gospel? (See the quotation from President Benson.) How does Satan continue to battle against the Book of Mormon today? Quotation President Ezra Taft Benson: "There is a book we need to study daily, both as individuals and as families, namely the Book of Mormon.... I bless you with increased understanding of the Book of Mormon. l promise you that from this moment forward, if we will daily sup from its pages and abide by its precepts, God will pour out upon each child of Zion and the Church a blessing hitherto unknown" (Ensign, May 1986, p. 78). Next Week's Reading Assignment Doctrine and Covenants 5-9; Joseph Smith - History 1 RR-67 Page 7 (of lesson 4) Class Member Study Guide Lesson 4 On 22 September 1827, four years after his first view of the gold plates, Joseph Smith received the plates from the angel Moroni. Because of persecution, Joseph and his wife, Emma Hale, whom he had married in January of 1827, moved to Emma's father's farm in Harmony, Pennsylvania. In Harmony, Joseph began translating the plates with the help of the Urim and Thummim. (The New York-Ohio map in the Doctrine and Covenants shows the location of Harmony.) In February 1828, Martin Harris came to Harmony and obtained from Joseph a copy of some of the inscriptions on the plates along with their translation. He took these to Professor Charles Anthon in New York City. Professor Anthon certified their correctness but, as prophesied in Isaiah 29:11-12, said he could not read a sealed book. (Compare Isaiah's prophecy to JS - H 1 :63-65.) This experience strengthened Martin's testimony that Joseph Smith's work was of God. in April 1828, Martin Harris began serving as Joseph Smith's scribe in the work of translation. Martin, however, was harassed by his wife, Lucy. She wanted to see the work her husband was doing. Martin asked Joseph if he could take the pages of translated material home to show to his wife and other family members. Joseph asked the Lord for permission, but the Lord's answer was no. Martin asked Joseph to try again, which Joseph did, but again the answer was no. Martin pleaded a third time with Joseph to ask the Lord. Joseph reluctantly did so and received permission to allow Martin to take 116 pages of manuscript to Palmyra, New York, on condition that he show them only to certain people. Several days after Martin's departure, Emma gave birth to a baby boy who died within a few hours. For several weeks following, Emma was in precarious health, and Joseph's thoughts were occupied with her care and his grief over the death of their son. When Emma became stronger, Joseph's thoughts turned to Martin Harris, who had not returned with the pages of manuscript as promised. Joseph traveled to Palmyra, where Martin, in great anguish, confessed that the manuscript had been lost. Joseph was beyond consolation. "All is lost! all is lost!" he cried. "What shall I do? I have sinned - it is I who tempted the wrath of God. l should have been satisfied with the first answer which I received from the Lord" (Lucy Mack Smith, History of Joseph Smith, p. 128). Joseph returned to Harmony, where he began praying to the Lord for forgiveness. Moroni appeared to Joseph and took from him the Urim and Thummim and the plates. Later, because of Joseph's sincere repentance, Moroni returned these things. During this time, Joseph received D&C 3 and 10. (See History of the Church, 1 :20-28; Lucy Mack Smith, History of Joseph Smith, pp. 124-37.) As you study D&C 3 and 10, consider the following: * What lessons was Joseph being taught by the Lord? How can these revelations apply to your life? * When we have sinned and disappointed the Lord, how can we begin to find our way back to him? (D&C 3:10.) What can we learn from Joseph Smith about how to do this? In D&C 10 the Lord revealed Satan's plan to have the 116 pages of manuscript altered in order to discredit the Prophet. The Lord instructed Joseph not to retranslate the lost material, which contained a secular history. Instead, Joseph was to translate a history prepared by Nephi that covered the same period of time but dealt more particularly with the spiritual life of the people. The Lord had foreseen the loss of the 116 pages and inspired Nephi to prepare this second history (see 1 Nephi 9; D&C 10:38-45). * How can knowing that the Lord's works and purposes cannot be frustrated help you endure personal setbacks and disappointments? (D&C 3:1-3; 10:14, 43.) How does knowing that God foresaw the loss of the manuscript strengthen your faith in his ability to guide your life? A transcript of some of the characters on the Book of Mormon plates. Moroni said these characters were written in "reformed Egyptian', (Mormon 9:32). This may be a copy of some of the characters that Martin Harris took to Charles Anthon in 1828. Courtesy Library-Archives, Reorganized Church of Jesus Christ of Latter Day Saints, the Auditorium, Independence, Missouri. Page 8 (of lesson 4) Ciao Perry http://pobox.com/~plporter ------------------------------------------------------------------------------- From: "Perry L. Porter" Subject: ---> Some Reference material for the entire year. Date: 16 Jan 1997 20:18:37 -0700 Thumbnail sketches of People of the Doctrine and Covenants "Those who remained faithful made significant impact on Church" References: Deseret News Church Almanac; Biographical Encyclopedia, Jensen; History of the Church, Smith; Journal History; Pioneers and Prominent Men of Utah, Esshom; The Revelations of the Prophet Joseph Smith, Cook Compiled by J Malan Heslop (Church News, Dec. 9, 1984) The first reference to each person in the Doctrine and Covenants is given. Other references may also be given. Biblical names and special names are not included. Ashley, Major N. --- Missionary (D&C 75:17); High Priest; resided in Jackson County; member of legislature in Missouri; left Church in 1838; was in mob action against Church; lived in Tallmadge, Ohio. Babbit, Almon W. --- Aspired to presidency (124:84); repented; president of Kirtland Stake; attorney for redress before Pres. James K. Polk; arrived in St. Louis in 1848; was a delegate to Congress. but was not seated; secretary of Utah Territory, 1852; killed by Indians in Ash Hollow, Nebraska on Sep. 7, 1856. Baker, Jesse --- (124:137); in elders quorum presidency, Nauvoo. Baldwin, Wheeler --- Missionary (52:31); named to obtain redress documents to send to Washington, D.C.; joined with Cutlerites and RLDS in 1863; died on May 11, 1887 at Stewartsville, Missouri. Basset, Heman --- Released from responsibility (52:37); died in 1876 at Philadelphia, Pennsylvania. Bennett, John C. --- Sent gospel message to kings (124:16); doctor; first Nauvoo mayor; became apostate; excommunicated on May 25, 1842; died Aug. 5, 1867 at Polk City, Iowa. Benson, Ezra T. --- In Stake Presidency, Quincy, Illinois, 1841; moved to Nauvoo; ordained and apostle on July 16, 1846; caption of 2nd company of 10 on trek to Salt Lake (136:12); arrived in Salt Lake on July 24, 1847; early government leader; lived in Logan, Utah; dided on Sept. 3, 1869 in Ogden, Utah. Bent, Samuel --- Whipped by mob in Liberty, Missouri, 1836; on High Council in Nauvoo (124:132); presiding elder in Garden Grove, Iowa; died there on Aug. 16, 1846. Billings, Titus --- Second person baptized in Kirtland, in November 1830; counselor to Bishop Edward Partridge; called to dispose of land and prepare to go to Zion (63:39); involved in Crooked River battle; reach Salt Lake valley in 1848; settled city of Manti, Utah; died on Feb. 6, 1866. Boggs, Lilburn --- Governor of Missouri; issued extermination order on Oct. 27, 1838 (124: intro.); migrated to California; died on Mar. 4, 1860 in Napa, California. Booth, Ezra --- Missionary (52:23); apostatized; wrote anti-Mormon literature (71:intro.); lived in Mantua, Ohio. Brunson, Seymour --- Missionary (75:33); on High Council in Nauvoo, 1839.; taken by the Lord unto himself; died on Aug. 10, 1840; Joseph Smith first spoke of baptism for the dead at his funeral. Burnett, Stephen --- Missionary (75:35); apostatized by 1838; lived in Orange, Ohio. Burroughs, Philip --- Non-member; John Whitmer called to labor with him (30:10). Butterfield, Josiah --- One of Seven Presidents of the Seventy, Nauvoo (124:138); worked on Kirtland Temle; missionary to Maine, 1844; later excommunicated; rebaptized; died, April 1871 in Monterey, California. Cahoon, Reynolds --- Missionary with Samuel Smith (52:30); in Stake Presidency, Adam-Ondi-Ahman; arrived in Salt Lake in 1848; settled Murray, Utahl died Apr. 29, 1861. Carter, Gideon H. --- Baptized on Oct. 25, 1831 by Joseph Smith; called to ministry (75:34); killed in the battle of Crooked River, at Far West, Missouri on Oct. 25, 1838. Carter, Jared --- Ordained priest (52:38); missionary; on High Council in Kirtland; defected in 1838; disfellowshipped in 1844; lived in Chicago, Illinois; died by 1850. Carter, John S. --- On High Council in Kirtland (102:3); missionary with his brother Jared; died of cholera on June 26, 1834, in Clay County, Missouri. Carter, Simeon D. --- Mission call (52:37); collected funds for Bible translation; on High Council at Far West; migrated to Salt Lake in 1850; died on Feb. 3, 1869 in Brigham City, Utah. Carter, William --- Called to Missouri (52:31); did not go; priesthood taken away on Sep. 1, 1831. Coe, Joseph --- Called to Missouri (55:6); on High Council in Kirtland; laid foundation stone of Kirtland Temple; helped obtain Egyptian mummies; left Church in 1837; lived in Kirtland. Coltrin, Zebedee --- Called to Missouri (52:29); one of first Seven Presidents of the Seventy; in Zion's Camp; in Kirtland Stake presidency; arrived in Salt Lake in 1847; lived in Spanish Fork; patriarch; died July 21, 1887. Copely, Leman --- Mission to Shakers (49:1); broke consecration covenant (54:4); disfellowshipped in 1834; returned in 1836; did not move west; lived in Ohio. Corrill, John --- Called to labor (50:38); 2nd counselor in Presiding Bishopric, 1831 to 1837; called to Missouri; keeper of Lord's storehouse; Church historian with Elias Higbee, 1838; excommunicated in 1839; lived in Quincy, Illinois. Covill, James --- Baptist minister, received revelation (Section 39); rejected baptism. Cowdery, Oliver --- Told to stand by Joseph Smith (6:18); ordained to Aaronic Priesthood (Section 13); one of the Three Witnesses (17:3); apostle and Second Elder; member of first High Council; excommunicated in 1838; rebaptized on Nov. 12, 1848; died on Mar. 3, 1850 in Richmond, Missouri. Cowdery, Warren A. --- Older brother of Oliver; presiding High Priest in Freedom, New York 106:1); moved to Kirtland in 1836; left the Church in 1838; died on Feb. 23, 1851. Cutler, Alpheus --- Worked on Kirland, Far West, and Nauvoo Temples; member of Nauvoo High Council (124:132); rejected Brigham Young as leader; moved to Iowa where he organized a Church; died on Aug. 10, 1864 at Manti, Iowa. Davies, (Davis) Amos --- Paid stock to Nauvoo House (124:111); did not go west with Saints, but went later for California gold; returned to Illinois in 1858; died on Mar. 22, 1872. Dodds, Asa --- Proclaimed gospel in West (75:15); was a High Priest; last known in Farmington, Ohio, 1850. Dort, David --- Converted through Lucy Mack Smith; member of Kirtland High Council (124:132); in Zion's Camp; died on Mar. 10, 1842 in Nauvoo. Eames, Ruggles --- Missionary (75:35); last known to live in Van Buren County, Iowa, 1840. Foster, James --- One of the first Seven Presidents of the Seventy (124:138); member of Krtland High Council; lived in Jacksonville, Illinois; died on Dec. 21, 1841 at Nauvoo, Illinois. Foster, Robert D. --- Held stock in Nauvoo House (124:115); chief surgeon of the Nauvoo Legion; in politics, education; excommunicated on Apr. 18, 1844; joined William Law group; moved to New York, then Illinois. Fuller, Edson --- Called to Missouri (52:38); troubled by evil spirits; excommunicated in 1831; moved to Grand Rapids, Michigan by 1850. Fullmer, David --- On Nauvoo High Council (124:132); leader in Garden Grove, Iowa; arrived in Salt Lake on Oct. 13, 1850; president of Salt Lake Stake; member of territorial legislature, delegate, territorial convention; patriarch; died on Oct. 21, 1879 at Salt Lake City. Galland, Isaac --- Paid stock in Nauvoo House (124:78); traveled with Hyrum Smith to obtain funds; wrote in defense of Church; became inactive; died on Sep. 22, 1858 at Fort Madison, Iowa. Gause, Jesse --- Quaker preacher; joined Church; counselor to Joseph Smith (81:intro.); excommunicated on Dec. 3, 1832. Gilbert, A. Sidney --- Agent to the Church (Sect. 53); established store with Newel K. Whitney; called to repentance in 1833; died of cholera in Zion's Camp on June 29, 1834. Gould, John --- Traveled with Orson Hyde to Missouri to seek redress; in Zion's Camp; saved if obedient (100:14); one of Seven Presidents of the Seventy, 1833; died on May 9, 1851 at Cooley's Mill, Iowa. Granger, Oliver --- Revelation concerning duties (Sect. 117); missionary; worked on Kirtland Temple; land agent in Nauvoo; died on Aug. 25, 1841 at Kirtland,Ohio. Griffin, Selah J. --- To travel to Missouri (52:32); missionary with Thomas B. Marsh; blacksmith; expelled from Missouri; remained in Illinois. Grover, Thomas --- On first High Council in Nauvoo (124:132); body guard for Joseph Smith; member of Nauvoo Legion; missionary; operated ferry on Platte River; arrived in Salt Lake valley on Oct. 3, 1847; member of Davis Stake High Council; member of Utah Legislature; died on Feb. 20, 1886 at Farmington, Utah. Hancock, Levi W. --- Missionary to Missouri (52:27); member of Zion's Camp; one of Seven Presidents of the Seventy; arrived in Salt Lake in 1847 with Mormon Battalion; delegate in the first legislative assembly, 1851; lived in Manti, Utah; died June 10, 1882 at Washington, Utah. Hancock, Solomon --- Missionary to Missouri (52:27); attended Kirtland Temple dedication in 1836; sung hymn at Far West temple site dedication; member of High Council in Clay County; died Dec. 2, 1847 at Pottawattamie, Iowa. Harris, Emer --- Brother of Martin; missionary (75:30); carpenter, Kirtland Temple; arrived in Salt Lake in 1850; lived in Provo, Utah; patriarch; died Nov. 28, 1869 at Logan, Utah. Harris, George W. --- On High Council at Far West and Nauvoo (124:132); bishop and High Councilor, Council Bluffs, Iowa; remained in Iowa; died in 1857 at Council Bluffs. Harris, Martin --- Scribe for Book of Mormon translation; lost 116 pages of manuscript (Sect. 3); one of the Three Witnesses; member of first High Council; assisted in choosing the Twelve; excommunicated in 1837; came to Utah in 1870; rebaptized; died July 9, 1875 at Clarkston, Utah. Haws, Peter --- Converted in Canada; helped build Nauvoo House and temple (124:62,70); missionary; left Church in 1849; lived in Nevada, then Californi, where he died in 1862. Herriman, Henry --- One of the Seven Presidents of Seventies (124:138); in Zion's Camp; expelled from Missouri; lieutenant colonel in Nauvoo Legion; arrived in Salt Lake Valley in 1848; settled Herriman, Utah; mission to England; lived in Huntington, Utah in 1887; died there, May 17, 1891. Hicks, John A. --- In elders presidency (124:137); not sustained at conference, 1841; excommunicated Oct. 5, 1841. Higbee, Elias --- Asked questions concerning Isaiah (113:7); missionary; high priest, 1834; worked on Kirtland Temple, 1835; member of Far West High Council, 1837; elected Judge, Caldwell County, Missouri; expelled from Missouri; on Nauvoo Temple Committee; accompanied Joseph Smith to see President Martin Van Buren, 1839; died of cholera on June 8, 1843 in Nauvoo. Humphrey, Solomon --- Missionary to east (52:35); assisted in laying cornerstone of the Kirtland Temple; member of Zion's Camp; died Sep. 1834 in Clay County, Missouri. Huntington, William --- Member of Nauvoo High Council (124:132) and Kirland H.C.; protected Joseph Smith; hid Egyptian mummies in his home; stone cutter on the Nauvoo Temple; pres., Mount Pisgah; died there Aug. 6, 1846. Hyde, Orson --- Member of Kirtland High Concil (102:3); clerk to First Presidency, 1833; member of Quorum of the Twelve, 1835 through 1878; attended Kirtland Temple dedication in 1836; dedicated the Holy Land; carried petition to Washington, D.C., 1844; remained at Winter Quarters until 1850; lived in Sanpete County, Utah in 1852; died Nov. 28, 1878 at Spring City, Utah. James, George --- Ordained priest (52:38); ordained elder Nov. 18, 1831; disfellowshipped; reinstated; remained in Ohio; died Nov. 1864 at Brownhelm, Ohio. Jacques, Vienna --- Baptized in Boston, 1832; requested expenses to Zion (90:28); married Daniel Shearer, Jul. 25, 1845; migrated West; died Feb. 7, 1884 at Salt Lake City/ Johnson, Aaaron --- Ordained seventy in 1838 at Far West, Missouri; member of Nauvoo High Council (124:132); bishop, Garden Grove, Iowa in 1846; captain of a pioneer company, Sep. 18, 1850; founder and first bishop of Springville Ward; chief justice of Utah County; speaker of first Legislature; died May 10, 1877 at Springville. Johnson, John --- Opened home to Joseph Smith, 1831-32; promised eternal life (96:6); member of Kirtland High Council, 1834; worked on Kirtland Temple, 1835; rejected from High Council in 1837; left the Church in 1838; died July 30, 1843 at Kirtland. Johnson, Luke S. --- Missionary (68:7); member of Kirtland High Council; member of Zion's Camp, 1834; member of Quorum of Twelve, 1835-1838; excommunicated in 1838 at Far West, Missouri; rebaptized in 1845 at Nauvoo; arrived in Salt Lake in 1847; bishop of St. John's, Utah Ward; died Dec. 9, 1861 at Salt Lake City. Johnson, Lyman E. --- Missionary (68:7); member of Zion's Camp; member of Quorum of Twelve, 1835-1838; excommunicated in 1838; drowned in Mississippi River on Dec. 20, 1856. Kimball, Heber C. --- In Quorum of Twelve (124:129); missionary to England; arrived in Salt Lake in 1847; counselor to Brigham Young, 1847-1868; first chief justice, prov. govt. of Deseret; member of Utah Senate; introduced Perpetual Emigration Fund; died June 22, 1868 at Salt Lake City after a fall at Provo. Kimball, Spencer W. --- Became 12th President of Church on Dec. 30, 1973; grandson of Heber C. Kimball; born in Salt Lake City on Mar. 28, 1895; lived in Arizona from youth until ordained apostle on Oct. 7, 1943; announced revelation extending priesthood to all worthy male members (Offical Declaration 2). Knight, Joseph --- Recognized (Sect. 12) for faith in Book of Mormon translation, was scribe; told to take up cross and pray (23:6); endowed in Nauvoo Temple in 1845; died Feb. 3, 1847 at Mount Pisgah, Iowa. Knight, Newel --- Missionary (52:32); service in Ohio (54:2, 56:6); member of Far West and Nauvoo High Councils; died Jan. 11, 1847 at Ponca, Nebraska while traveling westward. Knight, Vinson --- Asked to support Nauvoo House (124:74); bishop in Adam-Ondi-Ahman and Nauvoo; land purchasing agent; member of Nauvoo City Council, 1841; died July 31, 1842 at Nauvoo. Law, William --- Requested support of Nauvoo House (124:82); counselor to Joseph Smith, 1841-44; captain in Nauvoo Legion; excommunicated Apr. 18, 1844; died Jan. 19, 1892 at Shullsburg, Wisconsin. Lee, Ann --- Shakers believed Second Coming had occurred and Savior appeared as a woman, Ann Lee (Sect. 49 introduction). Lyman, Amasa M. --- In High Priest quorum presidency (124:136); missionary; member of Zion's Camp; ordained apostle Aug. 20, 1842; served as a counselor in First Presidency from February 1843 until Joseph Smith's death; returned to Twelve Aug. 12, 1844; deprived of apostleship Oct. 6, 1867; excommunicated on May 12, 1870; died Feb. 4, 1877 at Fillmore, Utah. Marks, William --- To preside at Far West (117:1-10); member of Kirtland High Council, 1837; president of Nauvoo Stake, 1839-44; sided with Sidney Rigdon; rejected as Stake President; followed RLDS; died May 22, 1872 at Plano, Illinois. Marsh, Thomas B. --- Subject of revelations (Sects. 31, 112); missionary; physician to Church; to publish Lord's work (118:2); member of the Twelve, 1835-38; excommunicated Mar. 18, 1839; rebaptized, July 1857 at Florence, Nebraska; arrived in Utah, 1857; died Jan. 1866 at Ogden, Utah. McLellin, William E. --- Requested revelations (Sects. 66, 68); Lord not pleased (90:35); member of High Council at Clay County; ordained apostle, 1835; attended Kirtland Temple dedication, 1836; excommunicated in 1838; died Apr. 24, 1883 at Independence, Missouri. Miles, Daniel S. --- Lived in Kirtland and Far West; one of Seven Presidents of the Seventy (124:138); among first settlers of Nauvoo; died in 1845 at Hancock County, Illinois. Miller, George --- Ordained bishop; helped build Nauvoo Temple (124:20-23); missionary; brigadeer general in Nauvoo Legion; carpenter on the Nauvoo House; appointed trustee-in-trust for Church on Aug. 9, 1844; followed James J. Strang; died in 1856 at Meringo, Illinois on way to California. Morley, Isaac --- Missionary (52:15); 1st Counselor in Presiding Bishopric, 1831-40; persecuted in Ohio and Missouri; attended Kirtland Temple dedication; patriarch; president of Lima, Illinois Stake, 1840; settled in Manti, Utah in 1849; member of general assembly, prov. state of Deseret; died June 24, 1865 at Fairview, Utah. Murdock, John --- To go to Missouri (52:8); member of Clay County High Council; missionary; bishop in Nauvoo, 1842; served on Mormon Batallion; arrived in Salt Lake Valley on Oct. 12, 1847; five times the captain of a wagon train to valley; first bishop of the 14th Ward of Salt Lake City; member of first legislature, 1849; died Dec. 23, 1871 at Beaver, Utah. Packard, Noah --- Member of Kirtland High Council; attended Kirtland Temple dedication, 1836; worked on Nauvoo Temple; counselor to Don Carlos Smith in High Priest presidency of Nauvoo (124:136); migrated to Salt Lake Valley, 1850; settled in Springville, Utah; died Feb. 17, 1860. Page, Hiram --- Satan deceived him (28:11); one of the Eight Witnesses; a founder of Far West, Missouri; left Church in 1838; died Aug. 12, 1882 near Richmond, Missouri. Page, John E. --- In Quorum of Twelve (118:6); missionary to Canada; supported James J. Strang; excommunicated June 26, 1846; died in 1847 at De Kalb, Illinois. Partidge, Edward --- Sins forgiven; called to preach (36:1-8); ordained presiding bishop in 1831 (41:9); persecuted, tarred and feathered, 1833; attended Kirtland Temple dedication; journeyed to Missouri; died May 27, 1840 at Nauvoo; received unto Lord (124:19). Patten, David W. --- high priest; worked on Kirtland Temple; member of Zion's Camp; member of Quorum of Twelve, 1835-38; mission (114:1); killed in battle of Crooked River on Oct. 25, 1838; taken unto Lord (124:19,130). Peterson, Ziba --- Lamanite missionary (32:3); chastened for sins (58:60); excommunicated in 1833; moved to Placerville, California, where he died in 1849. Phelps, William W. --- Ordained to preach and write books for children (55:1-4); editor and printer for Church; published Book of Commandments (Sect. 67); assisted in publishing first hymn book; worked on Kirtland Temple; excommunicated in 1838; returned in 1841; member of Nauvoo City Council; scribe for Book of Abraham translation; arrived in Salt Lake, 1848; in state legislature; died Mar. 7, 1872 at Salt Lake City. Pratt, Orson --- Subject of revelation (Sect. 34); missionary; worked on Kirtland Temple; called to Quorum of Twelve, 1835; excommunicated in 1842; rebaptized in 1843; missionary to Great Britain; came West in 1847; established Great Salt Lake base and meridian; Church historian; speaker of state Legislature; died Oct. 3, 1891 at Salt Lake City. Pratt, Parley --- To preach to Lamanites (32:1); leader in Ohio and Missouri; attended Kirtland Temple dedication in 1836; editor of the Millenial Star in England; member of the Quorum of Twelve, 1835-1857; arrived in Salt Lake in 1847; in constitutional convention of Deseret; assassinated while on mission, in 1857 at Van Buren, Arkansas. Pulsipher, Zera --- One of first Seven Presidents of Seventies, 1838-1862 (124:138); persecuted in Missouria and Illinois; arrived in Salt Lake on Sep. 22, 1848; patriarch; died Jan. 1, 1872 at Hebron, Utah. Rich, Charles C. --- Presidency of Nauvoo Stake (124:132); member of Zion's Camp; brigadeer general in Nauvoo Legion; missionary; arrived in Salt Lake on Oct. 3, 1847; in Salt Lake Stake Presidency; member of territorial legislature; ordained to Quorum of Twelve on Feb. 12, 1849; colonized San Bernadino, California; settled in Bear Lake area; died Nov. 17, 1883 at Paris, Idaho. Richards, Wlllard --- Doctor; missionary; called to Quorum of Twelve (118:6); member of Nauvoo council; with Joseph and Hyrum Smith in Carthage Jail; Church historian; counselor to Brigham Young, 1847-1854; died, Mar. 11, 1854, Salt Lake City. Rigdon, Sidney --- Scribe to Joseph Smith for Bible translation (Sect. 35); saw vision with Joseph Smith (76:1); counselor to Joseph Smith, 1833; attended Kirtland Temple dedication, 1836; held in Liberty Jail, 1838; member of Nauvoo city council; with Joseph Smith in Washington D.C.; vice president candidate of USA; rejected in claim to lead Church; withdrew; excommunicated on Sep. 8, 1844; died July 14, 1876 at Friendship, New York. Riggs, Burr --- Missionary (75: 17); ordained high priest; excommunicated, 1833; rebaptized, 1834; member of Zion's Camp; resided in Far West, Missouri; excommunicated, 1839; died, June 8, 1860 at Adams County, Illinois. Rolfe, Samuel --- Artisan at Kirtland; leader in Missouri and Illinois; bishop at Winter Quarters; reached Salt Lake, Sep. 24, 1847; joined Charles C. Rich at San Bemardino, California; died 1864. Roundy, Shadrack --- Seventy in Kirtland; expelled from Missouri; to preside over bishopfic (124:141); arrived in Salt Lake Valley on July 24, 1847; bishop of 16th Ward, 1849-56; on first Salt Lake Stake High Council; in territorial legislature; died, July 4, 1872, Salt Lake City. Ryder, Simonds --- Received calling (52:37); offended because name was misspelled in revelation; left Church; helped tar and feather Joseph Smith. Scott, Jacob --- Called to Missouri (52:28). Sherman, Lyman R. --- Requested revelation (108:1); one of First Seven Presidents of Seventy, 1835-37; member of Kirtland and Far West High Councils; Called to be apostle, but died Jan. 27, 1839, before ordained. Sherwood, Henry G. --- Asked to put stock in Nauvoo House (124:81); on Kirtland and Nauvoo High Councils; healed of malaria; city marshal of Nauvoo; arrived in Salt Lake, 1848; member of Salt Lake Stake High Council; died about 1862 at San Bernardino, California. Smith, Alvin --- Brother of Joseph Smith seen in vision (137 :5); died, Nov. 19, 1823 at Manchester, New York. Smith, Don Carlos --- Brother of Joseph Smith; president of high priest quorum (124:133); in charge of Elders Journal, edited Times and Seasons in Nauvoo; member of Nauvoo city council; died Aug. 7, l841 at Nauvoo. Smith, Eden --- Missionary (75:36); died Dec. 7, 1851 at Vermillion County, Indiana. Smith, Emma H. --- Married Joseph Smith on Jan. 18, 1827; served as scribe; told will of Lord (Sect. 25); called to prepare hymn book, 1830; sustained as first Relief Society president on Mar. 17, 1842; chose not to go West; married Lewis C. Bidaman on Dec. 23, 1847; died Apr. 30, 1879. Smith, George A. --- Joseph Smith's cousin; worked on Kirtland Temple; ordained apostle on Apr. 26, 1839; 1st Counselor in First Presidency; mentioned in revelation (124:129); member of Nauvoo city council; organized westward company (136:14); settled in St. George (named for him); died Sep. 1, 1875. Smith, Hyrum --- Joseph Smith's brother; subject ot revelation (Sect. 11); patriarch (124:95); counselor to President 1837-41; one of Eight Witnesses; on Kirtand Stake High Council; member of Zion's Camp; Church partriarch, assistant president to Joseph Smith; martyred, Jun. 27, 1844 at Carthage Jail in Illinois. Smith, John --- Member of Kirtland high council (102:3); worked on Kirtland Temple; missionary; president of Adam-Ondi-Ahman Stake, 1838; Iowa Stake, 1839; Nauvoo Stake, 1844; Salt Lake Stake, 1847; Church patriarch, l849; died, May 23, 1854. Smith, Joseph Jr. --- Received First Vision, 1820; given power to translate Book of Mormon (1:29); received priesthood (13:1); ordained apostle; organized and first president of Church; directed building Kirtland and Nauvoo temples; martyred, Jun. 27, 1844, Carthage Jail. Smith, Joseph Sr. --- Father of Joseph Smith; given revelation (Sect. 4); one of Eight Witnesses; Church patriarch; member of Kirtland High Council, 1833; worked on Kirtland Temple; assistant counselor to First Presidency, 1837; died, Sep. 14, 1840 at Nauvoo, Illinois. Smith, Joseph F. --- Son of Hyrum Smith; missionary; member of Salt Lake Stake High Council; ordained apostle, 1866; counselor to John Taylor, Wilford Woodruff, Lorenzo Snow; became sixth president of Church on Oct. 17, 1901; received vision of Savior's visit to the spirit dead (Sect. 138); died, Nov. 19, 1918, Salt Lake City. Smith, Samuel H. --- Brother of Joseph Smith; called to strengthen Church (23:4); one of Eight Witnesses; first missionary for Church; member of Kirtland High Council, 1834-38; worked on Kirtland Temple; member of Nauvoo Legion; died, Jul. 30, 1844 at Nauvoo, Illinois. Smith, Sylvester --- Missionary (75 34): member of Zion's Camp; member of Kirtland High Council, 1835; attended Kirtland Temple dedication, 1836; excommunicated in 1838. Smith, William --- Brother of Joseph Smith; ordained apostle, 1835; rebelled but repented, 1839; member of Twelve (124:129); in Zion's Camp; member of Illinois House of Representatives; excommunicated on Oct. 12, 1845; died, Nov. 13, 1894 at Osterdock lowa. Snow, Erastus --- Missionary; attended Kirtland Temple dedication; aided Prophet in Liberty Jail; organized pioneer company (136:12); arrived in Salt Lake Valley on Jul. 24, 1847; in territorial constitutional convention; St. George city recorder; member of Quorum of Twelve, 1849-88; died, May 27, 1888 at Salt Lake City. Snider (Snyder), John --- Missionary in Canada and England; expelled from Missouri; member of Nauvoo House committee (124:22); member of Nauvoo Legion; arrived in Salt Lake, 1850; died, Dec. 19, 1875. Stanton, Daniel --- Called to preach (75:33); high priest, 1831; branch president in Jackson County; member of Adam- Ondi-Ahman Stake high council, 1838; president of Quincy, Illinois Stake, 1840; setlled in Springvillle, Utah; died, Oct. 26, 1872 at Panaca, Nevada. Sweet, Northrop --- Called to preach (33:1); left Church in 1831. Taylor, John --- Member of the Twelve (118:6); missionary to England, and France; editor of the Nauvoo Neighbor; member of committee to compile hymn book; member of Nauvoo city council; wounded at martyrdom of Joseph Smith; arrived in Salt Lake City on Oct. 5, 1847; member of Utah Legislature; became third president of Church on Oct. 10, 1880; died on July 25, 1887 at Kaysville, Utah. Thompson, Robert B. --- Promised blessings (124:12); Church recorder, 1840-41; scribe to Joseph Smith; edited Times and Seasons; died Aug 27, 1841 at Nauvoo. Wakefield, Joseph --- To strengthen Church (50:37): missionary; negative spirit developed; excommunicated in 1834. Welton, Micah B. --- Missionary (75:36); endowed in Nauvoo Temple, 1846. Whitlock, Harvey --- Missionary call (52:25); lived in Missouri; disfellowshipped in 1834, excommunicated in 1838: rebaptized in Salt Lake City, 1858; moved to California where he joined RLDS. Whitmer, David --- Subject of revelation (Sect. 16); one of Three Witnesses; called to search out Twelve Apostles; excommunicated on Feb. 13, 1838; died, Jan. 25, 1888 at Richmond, Missouri. Whitmer, John --- Revelations to (Sects. 15, 26); one of Eight Witnesses; assisted with Book of Mormon translation; Church historian; assistant president of Church; excommunicated Mar. 10, 1838; died, July 11, 1878 at Far West, Missouri. Whitmer, Peter, Jr. --- Revelation to (Sect. 16); one of Eight Witnesses; missionary; suffered Missouri persecution; died, Sep. 22, 1836 at Liberty, Missouri. Whitmer, Peter, Sr --- Opened home to Joseph Smith (Sect. 14: introduction); Church organized in home on Apr. 6, 1830, in Fayette, New York; one of first members; died, Aug. 12, 1854 at Richmond, Missouri. Whitney, Newel K. --- To retain store (63:42); bishop in KirtLand (72:8); worked on Kirtland Temple; bishop in Adam Ondi-Ahmam and Salt Lake 18th Ward; presiding bishop of Church, Apr. 6, 1847; died, Sep. 23, 1850 at Salt Lake City. Wight, Lyman --- Called to Missouri (52:7); in Zion's Camp, 1834; attended Kirtland Temple dedication; counselor in Adam-Ondi-Ahman Stake; on Nauvoo temple committee; member of Twelve, 1841; fell away, 1844; led group to Texas, 1845; excommunicated, 1848; died, Mar. 31, 1858 at Mountain Valley, Texas. Williams, Frederick G. --- Not to sell farm (64:21); counselor to Joseph Smith, 1832; member of Zion's Camp; attended School of Prophets; worked on Kirtland Temple, 1834; fell from unity with Prophet; rejected from First Presidency, 1837, excommunicated, Mar. 17, 1839; rebaptized, Apr. 1840; died, Oct. 25, 1842 at Quincy, Illinois. Williams, Samuel --- Member, elders quorum presidency (124:137); came to Salt Lake Valley before 1850. Wilson, Calves --- Called to preach in Cincinnati (75:15). Wllson, Lewis Dunbar --- On Nauvoo high council (124:132); arrived in Salt Lake, 1853; lived in Ogden where he died on Mar. 11, 1856. Woodruff, Wilford --- Member of Zion's Camp, 1834; ordained elder, 1835, seventy, 1836; missionary; called to Quorum of Twelve (118:6); presided over European missiLon, 1844; arrived at Salt Lake on July 24, 1847; mission to England, 1848; assistant Church historian, 1856; became fourth president of Church on Apr. 7, 1890; issued "Manifesto," Sep. 24, 1890; died Sep. 2, 1898 at San Francisco, California. Young, Brigham --- Worked on Kirtland Temple; ordained apostle in 1835; missionary; president of Twelve (124:127); led pioneers West, arrived in Salt Lake on July 24, 1847; became second president of Church on Dec. 27, 1847; died on Aug. 29, 1877 at Salt Lake City. Young, Joseph --- One of the Seven Presidents of Seventies (124:138); missionary; at Haun's Mill massacre; arrived in Salt Lake in 1850; died on July 16, 1881 at Salt Lake City. Document prepared for HTML by Andrew F. Hobbs, August 1996. Abbreviations and shortened forms expanded. ------------------------------------------------------------------------------- From: "Perry L. Porter" Subject: ---> Additional information for lesson 3 Date: 19 Jan 1997 14:28:47 -0700 I remember some unusual stories about the visit of Moroni, but I don't have the references, anyone that has some please forward them to the list, don't worry that it will bounce to all but me. Also any info you have for lesson 4. As a small child I wondered how Joseph Smith "displayed the weakness of youth", and if I had also done such. I include a little information as to what this may refer to. Joseph Smith arrested for "money digging" and convicted of being a disorderly person? He admitted to being a money digger, though he said it was never very profitable for him (History of the Church, V. 3, p. 29). He and his father's money digging continued until at least 1826. On March 20th, 1826, Joseph was arrested, brought before a judge, and charged with being a "glass-looker" and a disorderly person. The laws at that time had what was known as the "Vagrant Act." It defined a disorderly person as one who pretended to have skill in the areas of palmistry, telling fortunes or discovering where lost goods might be found. According to court records Justice Neely determined that Joseph was guilty, though no penalty was administered, quite possibly because this was a first offense (Inventing Mormonism, Marquardt and Walters, SLC: Signature Books, 1994, pp.74-75). How did Joseph Smith's use of a seer stone before after being called as a prophet or having no priesthood or Godly powers bestowed on him yet, help us be more in tune with the proper way to communicate with God. Could this be one activity that falls into the category where Joseph admits that he "fell into may foolish errors, and displayed the weakness of youth"? What exactly continues the proper and improper use of the a seer stone? Are then times in our church history when the proper use of a seer stone could have been used for good. D. Michael Quinn writes: "During this period from 1827 to 1830, Joseph Smith abandoned the company of his former money-digging associates, but continued to use for religious purposes the brown seer stone he had previously employed in the treasure quest. His most intensive and productive use of the seer stone was in the translation of the Book of Mormon. But he also dictated several revelations to his associates through the stone" (Early Mormonism and the Magic World View, D. Michael Quinn, Signature Books, SLC, 1987, p. 143). Richard S. Van Wagoner writes: "This stone, still retained by the First Presidency of the LDS Church, was the vehicle through which the golden plates were discovered and the medium through which their interpretation came" (Sidney Rigdon: A Portrait of Religious Excess, Signature Books, SLC, 1994, p.57). There seems to be a little parallel between Joseph's experience with the search of treasure and the some experiences of Book of Mormon Characters. Helaman 13:31 And behold, the time cometh that he curseth your riches, that they become slippery, that ye cannot hold them; and in the days of your poverty ye cannot retain them. Helaman 13:33 O that I had repented, and had not killed the prophets, and stoned them, and cast them out. Yea, in that day ye shall say: O that we had remembered the Lord our God in the day that he gave us our riches, and then they would not have become slippery that we should lose them; for behold, our riches are gone from us. Helaman 13:36 O that we had repented in the day that the word of the Lord came unto us; for behold the land is cursed, and all things are become slippery, and we cannot hold them. Mormon 1:18 And these Gadianton robbers, who were among the Lamanites, did infest the land, insomuch that the inhabitants thereof began to hide up their treasures in the earth; and they became slippery, because the Lord had cursed the land, that they could not hold them, nor retain them again. Helaman 12:18 And behold, if a man hide up a treasure in the earth, and the Lord shall say--Let it be accursed, because of the iniquity of him who hath hid it up--behold, it shall be accursed. Helaman 13:19 For I will, saith the Lord, that they shall hide up their treasures unto me; and cursed be they who hide not up their treasures unto me; for none hideth up their treasures unto me save it be the righteous; and he that hideth not up his treasures unto me, cursed is he, and also the treasure, and none shall redeem it because of the curse of the land.