An excerpt from the historical record kept by Church clerk Thomas Bullock in 1844.
For over seventeen centuries the Church of Jesus Christ had been, as John the Revelator prophesied, in “the wilderness” because of apostasy (Revelation 12:14; see also D&C 86), and Christ’s Church had been corrupted by the doctrines of men.
On Tuesday, 6 April 1830, in the state of New York, a small group of people convened in the home of Peter Whitmer Sr. No heads of nations were invited to this meeting, nor were the religious leaders of the day. No newspapers heralded the events of this meeting. But in heaven the angels rejoiced, and on earth this select group, under the direction of a modern prophet, organized the Church of Jesus Christ.
The meeting was opened by solemn prayer. Joseph Smith and Oliver Cowdery were sustained as leaders in the kingdom of God and were given unanimous approval to organize The Church of Jesus Christ of Latter-day Saints. The Prophet Joseph Smith recorded the events that ensued:
“I then laid my hands upon Oliver Cowdery, and ordained him an Elder of the ‘Church of Jesus Christ of Latter-day Saints;’ after which, he ordained me also to the office of an Elder of said Church. [Although they had been ordained to the Melchizedek Priesthood earlier, they were told to defer ordaining each other to the office of elder until the Church was organized (see History of the Church, 1:61).] We then took bread, blessed it, and brake it with them; also wine, blessed it, and drank it with them. We then laid our hands on each individual member of the Church present, that they might receive the gift of the Holy Ghost, and be confirmed members of the Church of Christ. The Holy Ghost was poured out upon us to a very great degree—some prophesied, whilst we all praised the Lord, and rejoiced exceedingly. Whilst yet together, I received the following commandment: [D&C 21].” (History of the Church, 1:77–78.)
From the very day the Church was organized the Lord instructed His servants in the importance of keeping records of His revelations and in keeping a regular day-by-day history of the Church (see D&C 128:4–5; see also Notes and Commentary for D&C 47).
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An excerpt from the historical record kept by Church clerk Thomas Bullock in 1844. |
The following definitions may help clarify the special callings of the President of the Church:
Seer. Elder John A. Widtsoe defined a seer as “one who sees with spiritual eyes. He perceives the meaning of that which seems obscure to others; therefore he is an interpreter and clarifier of eternal truth. He foresees the future from the past and the present. This he does by the power of the Lord operating through him directly, or indirectly with the aid of divine instruments such as the Urim and Thummim. In short, he is one who sees, who walks in the Lord’s light with open eyes. (Book of Mormon, Mosiah 8:15–17.)” (Evidences and Reconciliations, 1:205–6; see also Moses 6:36.)
Translator. The title “translator” may refer to one who has received two blessings given a prophet by the spirit of God:
1. The power to convert the written or spoken word into another language (see D&C 20:8).
2. The power to give a clearer meaning to a given language.
Through the gift of translation a prophet does not merely convey in the language of the reader the words that were recorded by the writer but by revelation preserves for the reader the thoughts or intent of the original writer.
Prophet. According to Elder Widtsoe, “a prophet is a teacher. That is the essential meaning of the word. He teaches the body of truth, the gospel, revealed by the Lord to man; and under inspiration explains it to the understanding of the people. He is an expounder of truth. Moreover, he shows that the way to human happiness is through obedience to God’s law. He calls to repentance those who wander away from the truth. He becomes a warrior for the consummation of the Lord’s purposes with respect to the human family. The purpose of his life is to uphold the Lord’s plan of salvation. All this he does by close communion with the Lord, until he is ‘full of power by the spirit of the Lord.’ (Micah 3:8; see also D. & C. 20:26; 34:10; 43:16) . . .
“In the course of time the word ‘prophet’ has come to mean, perhaps chiefly, a man who receives revelations and directions from the Lord. The principal business of a prophet has mistakenly been thought to foretell coming events, to utter prophecies, which is only one of the several prophetic functions.
“In the sense that a prophet is a man who receives revelations from the Lord, the titles ‘seer and revelator’ merely amplify the larger and inclusive meaning of the title ‘prophet.’” (Evidences and Reconciliations, 1:204–5.)
Scriptural insights into the role of a prophet are found in Exodus 4:15–16; 7:1–2.
Apostle. An Apostle is a special witness of Jesus Christ to all the world (see D&C 107:23). The Prophet Joseph Smith taught:
“What importance is there attached to the calling of these Twelve Apostles, different from the other callings or officers of the Church? . . .
“They are the Twelve Apostles, who are called to the office of the Traveling High Council, who are to preside over the churches of the Saints, among the Gentiles, where there is a presidency established; and they are to travel and preach among the Gentiles, until the Lord shall command them to go to the Jews. They are to hold the keys of this ministry, to unlock the door of the Kingdom of heaven unto all nations, and to preach the Gospel to every creature. This is the power, authority, and virtue of their apostleship.” (History of the Church, 2:200.)
Elder. The name of an office in the Melchizedek Priesthood, elder is also the general title used to address one who bears this priesthood. Elder Bruce R. McConkie added that an elder is a representative of the Lord: “What is an elder? An elder is a minister of the Lord Jesus Christ. He holds the holy Melchizedek Priesthood. He is commissioned to stand in the place and stead of his Master—who is the Chief Elder—in ministering to his fellowmen. He is the Lord’s agent. His appointment is to preach the gospel and perfect the Saints.” (“Only an Elder,” Ensign, June 1975, p. 66.)
President Joseph Fielding Smith answered that question in this manner: “There has been much speculation in relation to the statement of the Lord to the Prophet Joseph Smith: ‘For his word ye shall receive, as if from mine own mouth, in all patience and faith.’ This is the word which the Lord gave to Israel in relation to Moses. It is just as true in the case of any other person who is sustained as the mouthpiece of the Almighty. Later, in speaking of his inspired servants, the Lord said: ‘And whatsoever they shall speak when moved upon by the Holy Ghost shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation.’ (D. & C. 68:4.) In this dispensation the same characteristics are shown by the people as were in ancient times. We are more inclined to accept as the word of the Lord something which was uttered in some former dispensation, but look with critical eye and unbelief upon that which the Lord delivers today through his chosen servants. Yet the word of the Lord is very clear on this matter. Let us not lose sight of the word of the Lord, that by hearkening to his chosen servant—and this is true whether it is Joseph Smith or some other President of the Church—‘the gates of hell shall not prevail against us.’” (Church History and Modern Revelation, 1:107–8.)
President Harold B. Lee warned:
“The only safety we have as members of this church is to do exactly what the Lord said to the Church in that day when the Church was organized. We must learn to give heed to the words and commandments that the Lord shall give through his prophet, ‘as he receiveth them, walking in all holiness before me; . . . as if from mine own mouth, in all patience and faith.’ (D&C 21:4–5.) There will be some things that take patience and faith. You may not like what comes from the authority of the Church. It may contradict your political views. It may contradict your social views. It may interfere with some of your social life.
“. . . Your safety and ours depends upon whether or not we follow the ones whom the Lord has placed to preside over his church. He knows whom he wants to preside over this church, and he will make no mistake. The Lord doesn’t do things by accident. . . .
“Let’s keep our eye on the President of the Church.” (In Conference Report, Oct. 1970, pp. 152–53.)
In this verse three blessings are promised to those who give heed to the words of the prophet:
1. “The gates of hell shall not prevail against you.” Elder Bruce R. McConkie gave the following explanation of this concept: “The gates of hell are the entrances to the benighted realms of the damned where the wicked go to await the day when they shall come forth in the resurrection of damnation. Those beckoning gates prevail against all who pass through them. But those who obey the laws and ordinances of the gospel have the promise that the gates of hell shall not prevail against them.” (Doctrinal New Testament Commentary, 1:388–89.)
2. “God will disperse the powers of darkness from before you.”
3. He will “cause the heavens to shake for your good.”
In verse 7 the word him refers to Joseph Smith, but this verse also applies to anyone else who is given the keys to lead the Church. For the Saints in 1830 Joseph Smith was the prophet whom God inspired to move the cause of Zion. For the Saints in 1860, the one called “to move the cause of Zion” was Brigham Young. For the Saints in the year 2000, the one who had this calling was Gordon B. Hinckley. Elder Delbert L. Stapley declared:
“I bear witness to you, my brothers and sisters, that God sustains [the living prophet], and no one else in the world today but him, because he has the holy calling of prophet, seer, and revelator, representing the Lord upon the earth in our time. He only has the right to revelation for the people of the Church, and if all people would understand that, they would not be tossed about by those who would seek to divert their minds from the Church and its glorious principles. . . .
“. . . They will be fortified against false teachers and anti-Christs, and we do have them among us.” (In Conference Report, Oct. 1953, p. 70.)
Elder Harold B. Lee testified: “We are not dependent only upon the revelations given in the past as contained in our standard works—as wonderful as they are. . . . We have a mouthpiece to whom God does and is revealing his mind and will. God will never permit him to lead us astray. As has been said, God would remove us out of our place if we should attempt to do it. You have no concern. Let the management and government of God, then, be with the Lord. Do not try to find fault with the management and affairs that pertain to him alone and by revelation through his prophet—his living prophet, his seer, and his revelator.” (The Place of the Living Prophet [ address delivered to seminary and institute of religion personnel], 8 July 1964, p. 16.)
The place of the living prophet is taught in several places in the Doctrine and Covenants. Enrichment F in the Appendix contains a complete treatment of this theme.
Though the sorrow Joseph Smith would experience in “moving the cause of Zion” (D&C 21:7) was not yet over—indeed, had hardly begun—the Lord had heard his pleadings for help in establishing the work. His sins were remitted, the Lord manifested his blessings on Joseph’s work, and Joseph needed no longer to stand alone in carrying forth the kingdom. With the organization of the Church, the kingdom was set up. The stone cut out of the mountain without hands would now roll forth until Zion was fully established and filled the whole earth (see Daniel 2).
See Doctrine and Covenants 20:2–3.
President Joseph Fielding Smith wrote: “Immediately after the Church was organized, converts were made. Some of these had belonged to churches which believed in baptism by immersion. In fact, many of the early converts of the Church had previously accepted this mode, believing that it was right. The question of divine authority, however, was not firmly fixed in their minds. When they desired to come into the Church, having received the testimony that Joseph Smith had told a true story, they wondered why it was necessary for them to be baptized again when they had complied with an ordinance of baptism by immersion.” (Church History and Modern Revelation, 1:109.) In response to the situation, Joseph Smith inquired of the Lord and received section 22.
Elder James E. Talmage explained: “When the Lord established his Church amongst the Nephites upon this continent, he told those who were chosen and ordained, unto whom authority was given, just how to administer the ordinance of baptism. They were to say: ‘Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost.’ That does not give us in this age any such authority. The words that Christ spoke unto his apostles of old would be no authority unto the apostles today, nor unto any of the elders of the Church. I repeat, the words that he, the Lord, spoke unto the disciples who were chosen from among the Nephites would be no authority unto us; but in this day and age he has spoken again, and has given that same power and authority to speak in his name, and to administer the ordinances of the gospel, after the pattern that he has set; and therefore the elders and priests who take candidates, who have professed their faith, and who have repented of their sins, into the waters of baptism today, declare that they have authority given them; and, being commissioned of Jesus Christ, they baptize in the name of the Father and of the Son and of the Holy Ghost.” (In Conference Report, Apr. 1924, p. 68.)
The term new and everlasting covenant is used frequently throughout the Doctrine and Covenants. President Joseph Fielding Smith gave the following definition of it:
“The new and everlasting covenant is the fulness of the gospel. It is composed of ‘All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations’ that are sealed upon members of the Church by the Holy Spirit of promise, or the Holy Ghost, by the authority of the President of the Church who holds the keys. The President of the Church holds the keys of the Melchizedek Priesthood. He delegates authority to others and authorizes them to perform the sacred ordinances of the priesthood.
“Marriage for eternity is a new and everlasting covenant. Baptism is also a new and everlasting covenant, and likewise ordination to the priesthood, and every other covenant is everlasting and a part of the new and everlasting covenant which embraces all things.” (Answers to Gospel Questions, 1:65.)
Baptism is the gateway, or requirement, for entry into the celestial kingdom for anyone who has reached the age of accountability (see 2 Nephi 31:15–21). The ordinance of baptism, while absolutely essential, becomes valid only when it is accompanied by a corresponding change of life. To be born again suggests that one begins a new life, that he is a new person. Elder John A. Widtsoe described such a changed life: “I remember the man who baptized me into the Church, a very common, ordinary man to begin with, a ropewalker with a jug of beer two or three times a day, a glass of whiskey a little later, and a cud of tobacco mostly all day long, living a useless, purposeless life, except for three meals a day, and the satisfaction of some of the carnal appetites. He heard the Gospel and accepted it. It was good. It was something he had been longing for. The man grew in power and stature in the Church. As I recall it, he filled five or six missions and presided over one of the missions of the Church. He was the same man, with the same arms, same feet, same body, same mind, but changed because of the Spirit that comes with the acceptance of eternal truth. Have not we seen this in our own families and friends, in the little towns in which we live? Have not we felt our own strength grow mightier in love for our fellow men, in love for our daily tasks, in love for all the good things of life?” (In Conference Report, Apr. 1952, p. 34.)
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“Enter ye in at the gate” (D&C 22:4). |
Consider the following scriptures: Isaiah 55:8–9; Mosiah 4:9; Jacob 4:10; Doctrine and Covenants 3:1–9; 63:55; 124:84; 136:19.
In April 1830 at Manchester, New York, Oliver Cowdery, Hyrum Smith, Samuel H. Smith, Joseph Smith Sr., and Joseph Knight Sr., came to Joseph Smith to receive from him the mind and will of the Lord in their behalf. The Prophet consented to their request and received the revelation known as section 23. (See History of the Church, 1:80.)
When this revelation was first published in the Book of Commandments, it was divided into five parts comprising chapters 17 through 21. In all later editions, however, they were combined into one section.
President Joseph Fielding Smith wrote about each of the men mentioned in this revelation.
Oliver Cowdery. “First the Lord spoke to Oliver Cowdery, informing him that he was to beware of pride, lest thou shouldst enter into temptation. This was one of Oliver Cowdery’s besetting sins. If he could have humbled himself in the troubled days of Kirtland he would not have lost his place and membership in the Church. That which had been bestowed upon him was exceedingly great and had he been willing to humble himself, it was his privilege to stand with the Prophet Joseph Smith through all time and eternity, holding the keys of the Dispensation of the Fulness of Times. However, at this particular time when this word was sought, he was free from condemnation. He was commanded to make known his calling to both the Church and also to the world, and while doing this his heart would be opened to teach them the truth from henceforth and forever. His great mission was to stand shoulder to shoulder with the Prophet Joseph Smith holding the keys of salvation for this dispensation. It was also his duty to bear witness to all mankind of the restoration of the Gospel.” (Church History and Modern Revelation, 1:120–21.)
Hyrum Smith. “There is another thing of great significance in this brief blessing to Hyrum Smith (Sec. 23:3) which is: ‘Wherefore thy duty is unto the church forever, and this because of thy family. Amen.’ It is doubtful if the Prophet Joseph Smith understood the meaning of this expression when this revelation was given. In later years it was made clear. Evidently it has reference to the office of Patriarch.” (Church History and Modern Revelation, 1:121.)
Samuel Smith. “To Samuel Smith the Lord said it was his duty also to strengthen the Church, although he was not yet called to preach before the world. It will be recalled that Samuel was the third person baptized in this dispensation. He was one of the first to be ordained to the office of Elder, and it was not long after this revelation when he was sent forth to teach, which he did with marked success, far beyond his own realization.” (Church History and Modern Revelation, 1:121.)
Joseph Smith Sr. “To Joseph Smith, Sr., who was so faithful and devoted to his son in the commencement of this marvelous work, the Lord said: He was not under any condemnation, and he also was called to exhort, and to strengthen the Church, and this was his duty from henceforth and forever” (Church History and Modern Revelation, 1:121).
Joseph Knight Sr. “It is quite possible that Joseph Knight, before he joined the Church, was not given to prayer to any great extent. He was a Universalist with very liberal views. This revelation was given before he had united himself with the Church. He was baptized at the time the enemies destroyed the dam in Colesville, following the first conference of the Church.” (Church History and Modern Revelation, 1:122.)
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Samuel Smith was the first missionary of the last dispensation. |
“The term take up your cross is found in both ancient and modern scripture, including at least three references in the Doctrine and Covenants (23:6; 56:2; 112:14). In Matthew 16:24 the Savior says, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ The [Joseph Smith Translation] of the Bible provides the meaning of this term as given by Jesus Christ himself: ‘And now for a man to take up his cross, is to deny himself all ungodliness, and every worldly lust, and keep my commandments.’ (Matt. 16:25–26.)” (Ludlow, Companion, 2:56.)
Elder James E. Talmage wrote: “The cross to be taken up may be heavy, perhaps to be dragged because too burdensome to be borne. We are apt to assume that self-denial is the sole material of our cross; but this is true only as we regard self-denial in its broadest sense, comprising both positive and negative aspects. One man’s cross may consist mostly in refraining from doings to which he is inclined, another’s in doing what he would fain escape. One’s besetting sin is evil indulgence; his neighbor’s a lazy inattention to the activities required by the Gospel of Jesus Christ, coupled perchance with puritanical rigor in other observances.” (Vitality of Mormonism, p. 339; see also Notes and Commentary on D&C 56:2.)
During the month of April 1830, Joseph Smith spent time at the home of Joseph Knight Sr., of Colesville, New York. The Knights were willing to hear Joseph Smith’s message. While there, the Prophet cast out an evil spirit from Newel Knight, one of Joseph Knight’s sons. (See History of the Church, 1:82–83.) Most of those who witnessed the miracle eventually sought baptism. This brought increased opposition from neighbors, some trying to prevent baptisms, others bringing lawsuits against the Prophet based on trumped-up charges. The Prophet was always acquitted of the charges but lost much time. (See History of the Church, 1:88–89, 95–96.) Joseph had the responsibility of caring for his family and at the same time leading, counseling, and directing the newly organized Church.
After the Prophet returned from Colesville, New York, to his home in Harmony, Pennsylvania, the Lord gave him what is now known as section 24. Joseph did not record a specific reason for this revelation, but the courtroom experiences certainly made him aware that efforts were being made to absorb his time and impede the work of the Restoration.
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The gospel is to be proclaimed “as with the voice of a trump” (D&C 24:12). |
The mention of blessings and deliverance in the past was a reminder to the Prophet Joseph Smith as he contemplated the vastness of his call and witnessed the forces working in opposition. He must have experienced some of the feelings of Enoch (see Moses 6:31) and of Moses (see Exodus 4:1) and of many others who have been called to perform a work beyond human capacity. (See History of the Church, 1:86.)
In addition to his many responsibilities in the Church, Joseph Smith had a family, and he could not neglect them, although his responsibility was chiefly a spiritual one. Although not completely relieved from responsibility for his temporal needs at that time, the Prophet was told by the Lord to look to the Church for temporal support. Elder Bruce R. McConkie commented about those who are asked to give full-time service to the Church:
“All our service in God’s kingdom is predicated on his eternal law which states: ‘The laborer in Zion shall labor for Zion; for if they labor for money they shall perish.’ (2 Ne. 26:31.)
“We know full well that the laborer is worthy of his hire, and that those who devote all their time to the building up of the kingdom must be provided with food, clothing, shelter, and the necessaries of life. We must employ teachers in our schools, architects to design our temples, contractors to build our synagogues, and managers to run our businesses. But those so employed, along with the whole membership of the Church, participate also on a freewill and voluntary basis in otherwise furthering the Lord’s work. Bank presidents work on welfare projects. Architects leave their drafting boards to go on missions. Contractors lay down their tools to serve as home teachers or bishops. Lawyers put aside Corpus Juris and the Civil Code to act as guides on Temple Square. Teachers leave the classroom to visit the fatherless and widows in their afflictions. Musicians who make their livelihood from their artistry willingly direct church choirs and perform in church gatherings. Artists who paint for a living are pleased to volunteer their services freely.” (In Conference Report, Apr. 1975, p. 77; or Ensign, May 1975, p. 52.)
Temporal support from the members is probably only part of what is implied in these verses, however. The members were encouraged to support and sustain the Prophet in every possible way.
“The Prophet Joseph’s gifts were of a spiritual, not financial nature, but the Lord promised him that, if he would magnify his calling, he would always have what he needed. Financial ability is also a gift that can be used for the glory of God, but the Prophet was not a financier. He did not live for the accumulation of wealth. The Kingdom of God was his first and chief concern.” (Smith and Sjodahl, Commentary, p. 124.)
All persons who are baptized as members of the Church covenant to take upon them the name of Christ and be known as Christians. They thus bear witness to all others by their words and deeds concerning the Savior and His mission (see D&C 20:69).
Oliver Cowdery was commanded to avoid requiring miracles outside of those associated with the preaching of the gospel unless commanded of the Lord (see Matthew 10:8; Mark 16:17–18; D&C 84:66–72). It is expected that priesthood holders acting properly will do works of the priesthood (see D&C 63:7–12).
The miracles mentioned by the Lord in verse 13 are identical to the signs mentioned in Mark 16:16–20; Mormon 9:24–25; and Doctrine and Covenants 84:64–72. They are gifts of the Spirit (Holy Ghost) bestowed upon those who believe and obey the gospel of Christ and are intended not to convert people to the truth but to bless those who are already converted. By requiring the person who is in need of a miracle to request it, the scriptures are fulfilled, that is, the miracle is performed in behalf of one who believes and is, therefore, a sign of his faith.
Cursings as well as blessings may be administered by the power and authority of the priesthood (see D&C 124:93) and include the sealing up of the unbelieving and rebellious to punishment (see D&C 1:8–9). The act of cleansing the feet as a testimony against those who reject the servants of the Lord is an ordinance of cursing and is not just a demonstration that a witness of the truth has been given and has been rejected. Through this cleansing ordinance, those who rejected the truth are on their own, and those who preached the gospel to them are no longer responsible for them before the Lord (see D&C 88:81–82). It is apparent in this and other scriptures given later in the Doctrine and Covenants that this ordinance is to be performed only when the Lord expressly commands it (see also D&C 75:20–22).
“In this dispensation the Lord’s vineyard covers the whole earth, and the laborers are going forth to gather scattered Israel before the appointed day of burning when the vineyard will be purified of corruption. (D. & C. 33:2–7; 72:2; 75:2–5; 101:44–62; 135:6.)” (McConkie, Mormon Doctrine, p. 452.)
The imagery in this passage is similar to that used in the allegory of the olive tree (see Jacob 5).
It had been just over three years since the Prophet Joseph Smith and Emma Hale had been married in the small village of South Bainbridge, New York. Joseph was now twenty-five years of age and Emma twenty-six.
The seventh of nine children born to Isaac and Elizabeth Hale, Emma was born on 10 July 1804 in Harmony, Pennsylvania. There the Prophet met and courted her while he was working for Josiah Stowell. It is reported that Emma was a beautiful woman with an attractive personality, and she had the reputation of being a refined and dignified woman who was an excellent housekeeper and cook. Her Methodist upbringing had helped her develop a great love of music.
The first three years for the newly married couple were indeed tense and trying ones. Eight months after their marriage Joseph received the golden plates from the angel Moroni. From that moment on their lives were punctuated with persecution and trial. Emma passed through these trying experiences with her husband. She was at his side during those agonizing months when Joseph lost the gift to translate. She served as his scribe for a while. Her heart must have ached when the Prophet was arrested on trumped-up charges again and again. (See Historical Background for D&C 24.) She traveled with the Prophet on many of his missionary journeys and shared with him the joy and sorrow associated with the preaching of the gospel. Emma was a woman of great courage and strong will. Of her the Prophet’s mother, Lucy Mack Smith, wrote: “I have never seen a woman in my life, who would endure every species of fatigue and hardship, from month to month, and from year to year, with that unflinching courage, zeal, and patience, which she has ever done; for I know that which she has had to endure . . . she has breasted the storms of persecution, and buffeted the rage of men and devils, which would have borne down almost any other woman.” (History of Joseph Smith, pp. 190–91.)
Now, in July of 1830, the Lord directed to Emma a revelation known as section 25 of the Doctrine and Covenants.
Jesus identified Himself in this verse as “the Lord your God,” which is a name-title of the Savior. In this verse He acknowledged Emma Smith as His daughter. The scriptures clearly teach the doctrine that all those who make the covenants of baptism can be born again into the kingdom of God and become sons or daughters of the Savior because they are “spiritually begotten” by Him (see, for example, Mosiah 5:7; Moses 6:64–68). Such persons are distinguished from all the other children of God who live on this earth through the reception of these covenants. Those who will not enter into such covenants are called the sons and daughters of men (see Moses 8:14–15), and others who sin to the extent that Cain did are called sons of perdition (see Moses 5:24; D&C 76:31–32).
Emma had received a call to serve as a companion and help to Joseph Smith, the Prophet of the Restoration. In this revelation she was also called as an elect lady. Later she received an additional responsibility when the Prophet Joseph Smith organized the Relief Society on 17 March 1842. The Prophet wrote: “I assisted in commencing the organization of ‘The Female Relief Society of Nauvoo’ in the Lodge Room. Sister Emma Smith, President, and Sister Elizabeth Ann Whitney and Sarah M. Cleveland, Counselors. I gave much instruction, read in the New Testament, and Book of Doctrine and Covenants, concerning the Elect Lady, and showed that the elect meant to be elected to a certain work, &c., and that the revelation was then fulfilled by Sister Emma’s election to the Presidency of the Society, she having previously been ordained to expound the Scriptures.” (History of the Church, 4:552–53.)
This section of the Doctrine and Covenants offers some insights into the challenges Emma Smith faced. Verse 14 and the following passage by President Joseph Fielding Smith are significant: “Emma Smith was human, possessing many of the characteristics which are found in most of us. Being the wife of the man whom the Almighty had blessed, she felt, as most women would have felt under like circumstances, that she was entitled to some special favors. It was difficult for her to understand why she could not view the plates, the Urim and Thummim, and other sacred things, which view had been given to special witnesses. At times this human thought caused her to murmur and ask the question of the Prophet why she was denied this privilege.” (Church History and Modern Revelation, 1:125.)
“The term ‘ordain’ was used generally in the early days of the Church in reference to both ordination and setting apart, and, too, correctly according to the meaning of the word. Men holding the Priesthood were said to have been ‘ordained’ to preside over branches and to perform special work. Sisters also were said to have been ‘ordained’ when they were called to some special duty or responsibility. In later years we developed a distinction between ordain and setting apart. Men are ordained to offices in the Priesthood and set apart to preside over stakes, wards, branches, missions, and auxiliary organizations. The sisters are set apart—not ordained—as presidents of auxiliary organizations, to missions, etc. This saying that Emma Smith was ‘ordained’ to expound scripture, does not mean that she had conferred upon her the Priesthood, but that she was set apart to this calling, which found its fulfillment in the Relief Society of the Church.” (Smith, Church History and Modern Revelation, 1:126.)
The correct meaning of the statement of the Apostle Paul that women should not speak in church (see 1 Corinthians 14:34–35) was given in the Prophet Joseph Smith’s revision of the Bible. The Prophet changed this verse to say that women are not to “rule” in the Church. In other words women (like all Church members) are to be directed in the Church by the priesthood. This principle was stated by the Prophet Joseph Smith to the members of the first Relief Society: “You will receive instructions through the order of the Priesthood which God has established, through the medium of those appointed to lead, guide and direct the affairs of the Church in this last dispensation; and I now turn the key in your behalf in the name of the Lord, and this Society shall rejoice, and knowledge and intelligence shall flow down from this time henceforth; this is the beginning of better days to the poor and needy, who shall be made to rejoice and pour forth blessings on your heads.” (History of the Church, 4:607.)
Emma Smith’s calling to exhort the Church was in complete harmony with her future calling, under the direction of the priesthood, in the Relief Society.
President Joseph Fielding Smith explained the significance of this assignment given to Emma:
“The necessity of having a book of hymns became apparent at the time of the organization of the Church, and while Emma Smith may have felt she had been slighted in not having the privilege of viewing the plates, yet it was a signal honor to her to be called to be an ‘elect lady’ and preside over the women in the Church in matters of relief, to have the privilege of divine appointment to expound scriptures in the Church, and also to be chosen to select hymns to be published for the use of the Church. Evidently she had talent for this work. That talent is shown in the selection which was made. With the help of Elder William W. Phelps she went to work, and a selection of hymns was made, but it was not published until 1835. Wisdom and discretion are shown in this compilation. The title page of the book is as follows: ‘A Collection of Sacred Hymns for the Church of the Latter-day Saints. Selected by Emma Smith, Kirtland, Ohio. Printed by F. G. Williams & Co., 1835.’ In this collection are found, because of lack of Latter-day Saint composers, many sectarian hymns, but it also contains a goodly number of hymns by William W. Phelps, Parley P. Pratt and Eliza R. Snow.” (Church History and Modern Revelation, 1:126.)
This first hymnal contained 90 selections; the second, published in 1841, contained 340 hymns. The first hymn book classified the selections as mourning hymns, farewell hymns, evening hymns, hymns on baptism, sacramental hymns, and hymns for marriage. Some of the first selections made by Emma Smith are among the Latter-day Saints’ favorites today. These include “The Spirit of God Like a Fire Is Burning,” “I Know That My Redeemer Lives,” “Redeemer of Israel,” and “How Firm a Foundation.” (See Doxey, Doctrine and Covenants Speaks, 1:152–53.)
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“The song of the righteous is a prayer unto me” (D&C 25:12). |
What is a song of the heart? In what way might feelings of the heart be associated with true worship?
Writing on the importance of music, Elder Bruce R. McConkie said:
“Music is given of God to further his purposes. Sweet melodies mellow the souls of men and help prepare them for the gospel. After men receive the truth, songs of praise to Deity help to sanctify and cleanse their souls. It follows that the best and greatest music is that in which, by both note and word, God is praised and his truths are extolled. On the other hand, music can be used for sensuous and carnal purposes. To accomplish the Lord’s aims both word and melody must be edifying and lead to wholesome thoughts and emotions. There is vulgar as well as virtuous music.
“Wholesome light music designed primarily to entertain has its place. So do the heavy classical presentations that appeal to the more musically gifted. But in meetings set apart to worship the Lord, the saints should sing songs which teach the gospel and enhance faith. Beautiful melodies alone do not suffice; the word-message must also conform to true principles. Truths taught in the hymns should be as accurately presented as they are in the scriptures themselves.” (Mormon Doctrine, p. 521; see also D&C 45:71; 136:28; 1 Corinthians 14:26; Ephesians 5:18–19.)
Elder Boyd K. Packer suggested that inspiring music can become a source of spiritual power in one’s life:
“This is what I would teach you. Choose from among the sacred music of the Church a favorite hymn, one with words that are uplifting and music that is reverent, one that makes you feel something akin to inspiration. Remember President Lee’s counsel: perhaps ‘I am a Child of God’ would do. Go over it in your mind carefully. Memorize it. Even though you have had no musical training, you can think through a hymn.
“Now, use this hymn as the place for your thoughts to go. Make it your emergency channel. Whenever you find these shady actors have slipped from the sidelines of your thinking onto the stage of your mind, put on this record, as it were.
“As the music begins and as the words form in your thoughts, the unworthy ones will slip shamefully away. It will change the whole mood on the stage of your mind. Because it is uplifting and clean, the baser thoughts will disappear. For while virtue, by choice, will not associate with filth, evil cannot tolerate the presence of light.
“In due time you will find yourself, on occasion, humming the music inwardly. As you retrace your thoughts, you discover some influence from the world about you encouraged an unworthy thought to move on stage in your mind, and the music almost automatically began. . . .
“There are many references in the scriptures, both ancient and modern, that attest to the influence of righteous music. The Lord, Himself, was prepared for His greatest test through its influence, for the scripture records: ‘And when they had sung an hymn, they went out into the mount of Olives.’ (Mark 14:26.)” (In Conference Report, Oct. 1973, pp. 24–25; or Ensign, Jan. 1974, p. 28.)
The final admonition suggests that while the revelation was given specifically to Emma Smith, it has application to all, especially women. Several points describe how an elect lady in any time or place functions:
1. Comfort husband in affliction (see v. 5)
2. Expound scripture by the Spirit (see v. 7)
3. Exhort the Church by the Spirit (see v. 7)
4. Give time to writing and learning much (see v. 8)
5. Be supported by husband in the Church (see v. 9)
6. Lay aside things of the world (see v. 10)
7. Seek for things of a better world (see v. 10)
8. Select sacred hymns (see v. 11; see also Notes and Commentary on D&C 25:12)
9. Lift up thy heart and rejoice (see v. 13)
10. “Cleave unto the covenants” (v. 13)
11. “Continue in the spirit of meekness” (v. 14)
12. “Beware of pride” (v. 14)
13. “Let thy soul delight in thy husband and the glory which shall come upon him” (v. 14)
14. Keep the commandments continually (see v. 15)
Elder Neal A. Maxwell said of women and their importance in the Lord’s plan:
“We know so little, brothers and sisters, about the reasons for the division of duties between womanhood and manhood as well as between motherhood and priesthood. These were divinely determined in another time and another place. We are accustomed to focusing on the men of God because theirs is the priesthood and leadership line. But paralleling that authority line is a stream of righteous influence reflecting the remarkable women of God who have existed in all ages and dispensations, including our own. Greatness is not measured by coverage in column inches, either in newspapers or in the scriptures. The story of the women of God, therefore, is, for now, an untold drama within a drama. . . .
“Just as certain men were foreordained from before the foundations of the world, so were certain women appointed to certain tasks. Divine design—not chance—brought Mary forward to be the mother of Jesus. The boy prophet, Joseph Smith, was blessed not only with a great father but also with a superb mother, Lucy Mack, who influenced a whole dispensation.
“In our modern kingdom, it is no accident that women were, through the Relief Society, assigned compassionate service. So often the service of women seems instinctive, while that of some men seems more labored. It is precisely because the daughters of Zion are so uncommon that the adversary will not leave them alone. . . .
“So often our sisters comfort others when their own needs are greater than those being comforted. That quality is like the generosity of Jesus on the cross. Empathy during agony is a portion of divinity!
“When the real history of mankind is fully disclosed, will it feature the echoes of gunfire or the shaping sound of lullabies? The great armistices made by military men or the peacemaking of women in homes and neighborhoods? Will what happened in cradles and kitchens prove to be more controlling than what happened in congresses? When the surf of the centuries has made the great pyramids so much sand, the everlasting family will still be standing, because it is a celestial institution, formed outside telestial time. The women of God know this.
“No wonder the men of God support and sustain you sisters in your unique roles, for the act of deserting home in order to shape society is like thoughtlessly removing crucial fingers from an imperiled dike in order to teach people to swim. . . .
“Finally, remember: When we return to our real home, it will be with the ‘mutual approbation’ of those who reign in the ‘royal courts on high.’ There we will find beauty such as mortal ‘eye hath not seen’; we will hear sounds of surpassing music which mortal ‘ear hath not heard.’ Could such a regal homecoming be possible without the anticipatory arrangements of a Heavenly Mother?” (In Conference Report, Apr. 1978, pp. 13–15; or Ensign, May 1978, pp. 10–11.)
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Emma Smith’s instruction to “delight” in her husband is a commission to all wives (D&C 25:14). |
See Historical Background for Doctrine and Covenants 24. Sections 24, 25, and 26 were received about the same time.
“Going ‘to the west’ meant going to Fayette, New York, a distance of about a hundred miles; and the ‘next conference’ was held at Fayette on September 26 and 27, 1830. ‘Studying the scriptures’ probably had something to do with the translation of the Bible, since the earliest manuscript entries, recorded in the summer and fall of 1830, are in the handwriting of John Whitmer and Oliver Cowdery. Apparently the ‘translation’ and the ‘study’ were being conducted at the same time; perhaps they were actually one and the same.” (Matthews, Joseph Smith’s Translation of the Bible, p. 27.)
Elder Bruce R. McConkie explained that “administrative affairs of the Church are handled in accordance with the law of common consent. This law is that in God’s earthly kingdom, the King counsels what should be done, but then he allows his subjects to accept or reject his proposals. Unless the principle of free agency is operated in righteousness men do not progress to ultimate salvation in the heavenly kingdom hereafter. Accordingly, church officers are selected by the spirit of revelation in those appointed to choose them, but before the officers may serve in their positions, they must receive a formal sustaining vote of the people over whom they are to preside. (D. & C. 20:60–67; 26:2; 28; 38:34–35; 41:9–11; 42:11; 102:9; 124:124–145.)” (Mormon Doctrine, pp. 149–50.)
Not only are Church officers sustained by common consent, but this same principle operates for policies, major decisions, acceptance of new scripture, and other things that affect the lives of the Saints (see D&C 26:2).
“No man can preside in this Church in any capacity without the consent of the people. The Lord has placed upon us the responsibility of sustaining by vote those who are called to various positions of responsibility. No man, should the people decide to the contrary, could preside over any body of Latter-day Saints in this Church, and yet it is not the right of the people to nominate, to choose, for that is the right of the priesthood.” (Smith, Doctrines of Salvation, 3:123; see also D&C 20:65.)
“I have no right to raise my hand in opposition to a man who is appointed to any position in this Church, simply because I may not like him, or because of some personal disagreement or feeling I may have, but only on the grounds that he is guilty of wrong doing, of transgression of the laws of the Church which would disqualify him for the position which he is called to hold.” (Smith, Doctrines of Salvation, 3:124.)
Elder Loren C. Dunn explained the responsibilities that accompany the sustaining process: “When we sustain officers, we are given the opportunity of sustaining those whom the Lord has already called by revelation. . . . The Lord, then, gives us the opportunity to sustain the action of a divine calling and in effect express ourselves if for any reason we may feel otherwise. To sustain is to make the action binding on ourselves to support those people whom we have sustained. When a person goes through the sacred act of raising his arm to the square, he should remember, with soberness, that which he has done and commence to act in harmony with his sustaining vote both in public and in private.” (In Conference Report, Apr. 1972, p. 19; or Ensign, July 1972, p. 43.)
“When you vote affirmatively you make a solemn covenant with the Lord that you will sustain, that is, give your full loyalty and support, without equivocation or reservation, to the officer for whom you vote” (Harold B. Lee, in Conference Report, Apr. 1970, p. 103).
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“All things shall be done by common consent” (D&C 26:2). |
The Prophet Joseph Smith wrote: “Early in the month of August Newel Knight and his wife paid us a visit at my place in Harmony, Pennsylvania; and as neither his wife nor mine had been as yet confirmed, it was proposed that we should confirm them, and partake together of the Sacrament, before he and his wife should leave us. In order to prepare for this I set out to procure some wine for the occasion, but had gone only a short distance when I was met by a heavenly messenger, and received the following revelation, the first four paragraphs of which were written at this time, and the remainder in the September following: [D&C 27].” (History of the Church, 1:106.)
President Joseph Fielding Smith explained why this revelation was given and what it meant: “This heavenly messenger told Joseph Smith that it mattered not what should be used for the Sacrament, and he was not to purchase wine or strong drink from his enemies. The reason for this is obvious, for the Prophet had many enemies. However, this reason went farther than merely protection against his enemies, for it was a caution against evil and designing persons who would adulterate these things. (See Word of Wisdom, Sec. 89.) Joseph Smith was also told that wine should not be used for the sacrament unless it was made by the Saints and should be had new among them. While the Church did not adopt the custom of using water exclusively in the sacrament at that early time, yet it was from this time that water was used as a substitute for wine, which had been used principally because of its resemblance to blood. Today throughout the Church water is used in the Sacrament in remembrance of the blood of Jesus Christ which was shed for the remission of sins in behalf of all who repent and accept the Gospel.” (Church History and Modern Revelation, 1:132.)
The Savior included prophets from Old Testament, New Testament, and Book of Mormon times as being among those with whom He will partake of the sacrament in His Father’s kingdom “on the earth” (D&C 27:5). It is interesting that Joseph who was sold into Egypt was included, for the Bible usually refers to the God of Abraham, Isaac, and Jacob. Joseph is mentioned prominently in both the Bible and the Book of Mormon and, of course, is the forefather of many of the peoples of the Book of Mormon and many members of the Church in the last days.
“The Savior informed his Apostles on the night he ate the Passover that he would not drink of the ‘fruit of the vine’ with them again, until he should ‘drink it new with them in the kingdom of God.’ [See Matthew 26:29; Luke 22:18.] This was reiterated in the revelation to Joseph Smith, wherein the Lord promised to drink and eat with his prophets and saints, in his Father’s kingdom which shall be built up on the earth.” (Smith, Church History and Modern Revelation, 1:132–33.)
President Joseph Fielding Smith defined this term and explained its application to the Church today:
“One significant expression in the prophecy of Ezekiel is that the stick of Joseph and his fellows was to be in the hand of Ephraim. Ephraim was to stand at the head of the tribes of Israel in the latter-days, according to his birthright. Joseph Smith, unto whom the record of the Nephites was delivered and who translated it, is of the tribe of Ephraim. The Lord so revealed it. So are most of those who have received the gospel in this dispensation. Therefore this stick of Joseph is in the hand of Ephraim and by him has been joined to the stick of Judah, fulfilling the prophecy of Ezekiel.
“The Book of Mormon is the record of Joseph. It contains the history of the descendants of Joseph on this land, both of Ephraim and of Manasseh. It was in the hands of Ephraim when it was given to Joseph Smith, and it is still in the hands of Ephraim when our missionaries go forth proclaiming its truths to the world, for they also are of Ephraim.” (Doctrines of Salvation, 3:210; see also Ezekiel 37:15–19.)
Since Elias refers to more than one person, references to him are sometimes confusing. Elder Bruce R. McConkie explained:
“Correcting the Bible by the spirit of revelation, the Prophet restored a statement of John the Baptist which says that Christ is the Elias who was to restore all things. ([JST], John 1:21–28.) By revelation we are also informed that the Elias who was to restore all things is the angel Gabriel who was known in mortality as Noah. (D. & C. 27:6–7; Luke 1:5–25; Teachings, p. 157.) From the same authentic source we also learn that the promised Elias is John the Revelator. (D. & C. 77:9, 14.) Thus there are three different revelations which name Elias as being three different persons. What are we to conclude?
“By finding answer to the question, by whom has the restoration been effected, we shall find who Elias is and find there is no problem in harmonizing these apparently contradictory revelations. Who has restored all things? Was it one man? Certainly not. Many angelic ministrants have been sent from the courts of glory to confer keys and powers, to commit their dispensations and glories again to men on earth. At least the following have come: Moroni, John the Baptist, Peter, James, and John, Moses, Elijah, Elias, Gabriel, Raphael, and Michael. (D. & C. 13; 110; 128:19–21.) Since it is apparent that no one messenger has carried the whole burden of the restoration, but rather that each has come with a specific endowment from on high, it becomes clear that Elias is a composite personage. The expression must be understood to be a name and a title for those whose mission it was to commit keys and powers to men in this final dispensation.” (Mormon Doctrine, p. 221; see also D&C 110:12–16.)
Elder David W. Patten, one of the first Apostles and martyrs in this dispensation, said: “Now the thing to be known is, what the fullness of times means, or the extent or authority thereof. It means this, that the dispensation of the fullness of times is made up of all the dispensations that ever have been given since the world began, until this time. Unto Adam first was given a dispensation. It is well known that God spake to him with His own voice in the garden, and gave him the promise of the Messiah. And unto Noah also was a dispensation given; for Jesus said, ‘As it was in the days of Noah, so shall it be also in the days of the Son of Man;’ and as the righteous were saved then, and the wicked destroyed, so it will be now. And from Noah to Abraham, and from Abraham to Moses, and from Moses to Elias, and from Elias to John the Baptist, and from then to Jesus Christ, and from Jesus Christ to Peter, James, and John, the Apostles—all received in their time a dispensation by revelation from God, to accomplish the great scheme of restitution, spoken of by all the holy prophets since the world began; the end of which is the dispensation of the fullness of times, in the which all things shall be fulfilled that have been spoken of since the earth was made.” (In History of the Church, 3:51.)
Elder Harold B. Lee explained the meaning of the symbolism of this passage:
“We have the four parts of the body that . . . [are] the most vulnerable to the powers of darkness. The loins, typifying virtue, chastity. The heart typifying our conduct. Our feet, our goals or objectives in life and finally our head, our thoughts. . . .
“We should have our loins girt about with truth. What is truth? Truth, the Lord said, was knowledge of things as they are, things as they were and things as they are to come. [D&C 93:24.] . . . ‘Our loins shall be girt about with truth,’ the prophet said.
“And the heart, what kind of a breastplate shall protect our conduct in life? We shall have over our hearts a breastplate of righteousness. Well, having learned truth we have a measure by which we can judge between right and wrong and so our conduct will always be gauged by that thing which we know to be true. Our breastplate to cover our conduct shall be the breastplate of righteousness.
“[By] what shall we protect our feet, or by what shall we gauge our objectives or our goals in life? . . . ‘Your feet should be shod with the preparation of the gospel of peace.’ (Ephesians 6:15) . . .
“How fortunate are you if in your childhood in the home of your father and mother you were taught the doctrine of repentance, faith in Christ, the son of the living God, the meaning of baptism and what you gain by the laying on of hands for the gift of the Holy Ghost. Fortunate is the child who has been taught to pray and who has been given those steps to take on through life. Feet shod with the preparation of the gospel of peace! . . .
“And then finally the helmet of salvation. . . . What is salvation? Salvation is to be saved. Saved from what? Saved from death and saved from sin. . . .
“[The Apostle Paul] had his armoured man holding in his hand a shield and in his other hand a sword, which were the weapons of those days. That shield was the shield of faith and the sword was the sword of the spirit which is the Word of God. I can’t think of any more powerful weapons than faith and a knowledge of the scriptures in the which are contained the Word of God. One so armoured and one so prepared with those weapons is prepared to go out against the enemy that is more to be feared than the enemies of the light. . . . More to be feared than the enemies that come in the daylight that we can see are the enemies that strike in the darkness of the night that we can’t see with our eyes.” (Feet Shod with the Preparation of the Gospel of Peace, Brigham Young University Speeches of the Year [Provo, 9 Nov. 1954], pp. 3–7.)
The Church, having been organized only a few short months, faced one of its first major problems at the time this revelation was given in September 1830: Who is entitled to receive revelation for the Church? The question arose because Hiram Page had found a stone through which he claimed to be receiving revelation.
Many of the early converts came from a congregationalist background, that is, from churches in which anyone had the right to proclaim doctrine if the rest of the congregation concurred. Thus, it seemed natural to them to respond to Hiram Page’s revelation as valid. But as a result of this revelation, the Saints in New York understood that only one could receive revelation from the Lord for the whole Church. The new converts in Kirtland also had to learn this same lesson (see D&C 43).
Newel Knight, who was an eyewitness to these events, recorded this account:
“After arranging my affairs at home, I again set out for Fayette, to attend our second conference, which had been appointed to be held at Father Whitmer’s where Joseph then resided. On my arrival I found Brother Joseph in great distress of mind on account of Hyrum Page, who had managed to get up some dissension of feeling among the brethren by giving revelations concerning the government of the Church and other matters, which he claimed to have received through the medium of a stone he possessed. He had quite a roll of papers full of these revelations, and many in the Church were led astray by them. Even Oliver Cowdery and the Whitmer family had given heed to them, although they were in contradiction to the New Testament and the revelations of these last days. Here was a chance for Satan to work among the little flock, and he sought by this means to accomplish what persecution failed to do. Joseph was perplexed and scarcely knew how to meet this new exigency. That night I occupied the same room that he did and the greater part of the night was spent in prayer and supplication. After much labor with these brethren they were convinced of their error, and confessed the same, renouncing the revelations as not being of God, but acknowledged that Satan had conspired to overthrow their belief in the true plan of salvation. In consequence of these things Joseph enquired of the Lord before conference commenced and received the revelation published on page 140 of the Doctrine and Covenants [section 28], wherein God explicitly states His mind and will concerning the receiving of revelations.
“Conference having assembled, the first thing done was to consider the subject of the stone in connection with Hyrum Page, and after considerable investigation and discussion, Brother Page and all the members of the Church present renounced the stone, and the revelations connected with it, much to our joy and satisfaction.” (Journal History, 26 Sept. 1830.)
Oliver Cowdery was at this time the second elder of the Church (see D&C 20:3). Just as the Saints were to listen to the counsel of all the General Authorities, so were they admonished to heed the words of Oliver Cowdery.
The Prophet taught in 1833 that “it is contrary to the economy of God for any member of the Church, or any one, to receive instructions for those in authority, higher than themselves; therefore you will see the impropriety of giving heed to them; but if any person have a vision or a visitation from a heavenly messenger, it must be for his own benefit and instruction; for the fundamental principles, government, and doctrine of the Church are vested in the keys of the kingdom.” (History of the Church, 1:338.)
An official statement by the First Presidency of the Church in 1913 gave additional illumination to this principle: “From the days of Hiram Page (Doc. and Cov., Sec. 28), at different periods there have been manifestations from delusive spirits to members of the Church. Sometimes these have come to the men and women who because of transgression became easy prey to the Arch-Deceiver. At other times people who pride themselves on their strict observance of the rules and ordinances and ceremonies of the Church are led astray by false spirits, who exercise an influence so imitative of that which proceeds from a Divine source that even these persons, who think they are ‘the very elect,’ find it difficult to discern the essential difference. Satan himself has transformed himself to be apparently ‘an angel of light.’
“When visions, dreams, tongues, prophecy, impressions or any extraordinary gift or inspiration, convey something out of harmony with the accepted revelations of the Church or contrary to the decisions of its constituted authorities, Latter-day Saints may know that it is not of God, no matter how plausible it may appear. Also, they should understand that directions for the guidance of the Church will come, by revelation, through the head. All faithful members are entitled to the inspiration of the Holy Spirit for themselves, their families, and for those over whom they are appointed and ordained to preside. But anything at discord with that which comes from God through the head of the Church is not to be received as authoritative or reliable. In secular as well as spiritual affairs, Saints may receive Divine guidance and revelation affecting themselves, but this does not convey authority to direct others, and is not to be accepted when contrary to Church covenants, doctrine or discipline, or to known facts, demonstrated truths, or good common sense. . . .
“Be not led by any spirit or influence that discredits established authority and contradicts true scientific principles and discoveries, or leads away from the direct revelations of God for the government of the Church. The Holy Ghost does not contradict its own revealings. Truth is always harmonious with itself. Piety is often the cloak of error. The counsels of the Lord through the channel he has appointed will be followed with safety, therefore, O! ye Latter-day Saints, profit by these words of warning.” (Joseph F. Smith, Anthon H. Lund, and Charles W. Penrose, “A Warning Voice,” Improvement Era, Sept. 1913, pp. 1148–49.)
Oliver Cowdery was told by the Lord that he might “not write by way of commandment, but by wisdom” (D&C 28:5). In other words, the Lord was telling Oliver that while he might give counsel and advice to the Saints, he was not to establish Church doctrine or revelation. That was the office of the prophet only.
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The First Presidency (1911–18): Anthon H. Lund, First Counselor; Joseph F. Smith, President; Charles W. Penrose, Second Counselor |
President Joseph Fielding Smith explained that “it was very necessary that Oliver Cowdery should receive this admonition, for he was inclined to take issue with the Prophet even in regard to matters of revelation. Much good came out of this unpleasant incident, for the members were taught that there was order in the Church and only one appointed to receive commandments and revelations for their guidance, and he was the one God had called. The members at that time were largely excusable for falling into this error, because they had but recently come into the Church and had to be taught in all things pertaining to the kingdom of God and its government. They did not know that it was wrong for a man other than the Prophet to claim to be the spokesman for the Almighty, and this revelation taught them that confusion would result from such a course, and that Joseph Smith held the keys of revelation until another was appointed to succeed him.” (Church History and Modern Revelation, 1:135–36.)
“The Lamanite mission was a very important movement of the young but vigorous Church. Oliver Cowdery was the first-appointed member of the party. Peter Whitmer, Jr., was added by Revelation (Sec. 30); and then Parley P. Pratt and Ziba Peterson (Sec. 32). Soon after the Conference the little party set out on the perilous journey of about 1,500 miles. They started on foot, trusting in the Lord to open the way. Near Buffalo they visited the Catteraugus Indians and left the Book of Mormon with them. Then they proceeded to Kirtland, Ohio. Here they visited Sidney Rigdon, then a popular Campbellite minister. He and some of his friends joined the Church. Night and day, for some time, the missionaries were teaching the people in Kirtland and vicinity. After having ordained Rigdon, Isaac Morley, John Murdock, Lyman Wight and others, to the ministry, the missionaries left for the West. Near Sandusky they visited the Wyandot tribe and preached the gospel. In Cincinnati and St. Louis they met with very little success. At the latter place their progress was impeded by heavy snowstorms. With the opening of the New Year, 1831, they continued their journey, traveling on foot 300 miles over prairies, without shelter and fire, living on frozen corn, bread and raw pork. At length they reached Independence, Mo., on the extreme western frontier of the State. They had traveled four months and suffered untold hardships; they had preached to two Indian nations and to thousands of white people, and organized several strong branches of the Church.
“After having rested a little at Independence, three of the brethren crossed the frontier and visited the Shawnee Indians. Then they went among the Delawares. These manifested a great deal of interest in the Book of Mormon. Therefore the jealousy of ministers was aroused and these prevailed upon the Indian agents to expel the missionaries from the Indian country. They, accordingly, returned to Jackson county, where they labored for some time with encouraging success.” (Smith and Sjodahl, Commentary, p. 144.)
Through the revelation of Moses and Enoch received by Joseph Smith, the early Saints learned that Zion was to be established again on the earth (see Moses 7:62). It was only natural that the Saints would inquire about its location.
“It is not improbable that some of the pseudo-revelations of Hiram Page related to this very subject [the location of Zion]. The Saints were full of enthusiasm, looking for the immediate fulfilment of the prophecies. The Lord now made it known that the locality of that holy city had not yet been revealed, but that it might be looked for ‘on the borders by the Lamanites.’ Further revelation on this subject would come later (Sec. 57:2, 3).” (Smith and Sjodahl, Commentary, p. 142.)
By “Lamanites” Joseph Smith had reference to the Indians, and to go out to the “borders by the Lamanites” meant to go to the frontier (D&C 28:9). The natural way to travel would be by the most frequently traveled roads to the most populous area. Even at that, Independence was a town that was organized only about four years before the missionaries arrived.
The Church covenants mentioned here include the articles and covenants of the Church found in section 20 of the Doctrine and Covenants. In that revelation the Lord specified who presided over the Church (see D&C 20:2–3) and outlined the duties of all the other members and priesthood holders (see D&C 20:38–71). Hiram Page’s claim that he received revelation for the whole Church was out of harmony with the teachings of that section of the Doctrine and Covenants. Linked with this teaching is the doctrine of common consent (explained in D&C 20:63–67), which principle, according to Doctrine and Covenants 28:13, had been violated by Hiram Page in preaching that the revelations he had received were to be obeyed by all the members of the Church.
In the months previous to September 1830, Joseph Smith had been greatly persecuted in Harmony, Pennsylvania. Newel Knight helped move the Prophet’s family to Fayette, New York, where the Smiths had been invited to live with David Whitmer’s family.
The Church was less than six months old. The first conference had been held in June, which helped strengthen the young Church. The Saints were looking forward to the second conference to be held on 26 September 1830. Shortly before the conference convened, Joseph inquired of the Lord concerning a stone through which Hiram Page had been claiming to receive revelations (see D&C 28). The Prophet Joseph Smith made the following record of the event: “As a conference meeting had been appointed for the 26th day of September, I thought it wisdom not to do much more than to converse with the brethren on the subject [of the stone], until the conference should meet. Finding, however, that many, especially the Whitmer family and Oliver Cowdery, were believing much in the things set forth by this stone, we thought best to inquire of the Lord concerning so important a matter; and before conference convened, we received the following: [D&C 28–29].” (History of the Church, 1:110.)
This expression is used three times in the Doctrine and Covenants (D&C 10:65; 29:2 and 43:24) and echoes similar phrasing in Matthew 23:37 and 3 Nephi 10:4–6. It evokes the vivid picture of a mother hen who, when danger appears to threaten her chicks, raises her wings and clucks excitedly. The chicks, although they may be scattered over the barnyard, instantly obey that call and scurry under the protection of her wings.
In this passage the Lord describes those who will come to him for protection as having three characteristics: (1) they hearken to his voice, (2) they humble themselves, and (3) they call upon him in mighty prayer. The Jewish nation and the Nephite people in America refused to heed that call and meet those conditions, and as a result they suffered great tragedy and destruction. For a further treatment of the doctrine of gathering, see D&C 29:7–8; 101:17–23; Enrichment A in the Appendix.
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“Even as a hen gathereth her chickens” (D&C 29:2). |
“The elect of God comprise a very select group, an inner circle of faithful members of The Church of Jesus Christ of Latter-day Saints. They are the portion of church members who are striving with all their hearts to keep the fulness of the gospel law in this life so that they can become inheritors of the fulness of gospel rewards in the life to come.” (McConkie, Mormon Doctrine, p. 217.)
Elder George Q. Cannon explained: “Where people are pure and chaste in their thoughts and actions, the Spirit of God has such power with them that they readily perceive and comprehend the truth. It is by this means that the best among the children of God are being gathered out from the various nations. Truth cleaves to truth, light to light and purity to purity. The gospel gathers with its influence those who love its principles; and if any should be gathered in who cannot abide its requirements, they pass off and mingle with the elements that are congenial to the spirit they possess.” (“The Sin of Adultery and Its Consequences,” Millennial Star, 14 Mar. 1863, p. 169.)
In the time of Joseph Smith, the Saints were commanded to gather in the land of Missouri to build the city of Zion (see D&C 57:1–2). The Saints still look forward to the building of Zion in the originally designated spot (see D&C 101:17–18), but today the gathering is taking place in wards and stakes all over the globe. Elder Harold B. Lee explained:
“The spirit of gathering has been with the Church from the days of that restoration. Those who are of the blood of Israel, have a righteous desire after they are baptized, to gather together with the body of the Saints at the designated place. . . .
“. . . The Lord has placed the responsibility for directing the work of gathering in the hands of the leaders of the Church to whom he will reveal his will where and when such gatherings would take place in the future. It would be well—before the frightening events concerning the fulfilment of all God’s promises and predictions are upon us, that the Saints in every land prepare themselves and look forward to the instruction that shall come to them from the First Presidency of this Church as to where they shall be gathered and not be disturbed in their feelings until such instruction is given to them as it is revealed by the Lord to the proper authority.” (In Conference Report, Apr. 1948, p. 55.)
The Saints must look to the First Presidency and gather at whatever time and in whatever manner they prescribe.
The Prophet Joseph Smith answered this question when he wrote:
“The main object [of gathering] was to build unto the Lord a house whereby He could reveal unto His people the ordinances of His house and the glories of His kingdom, and teach the people the way of salvation; for there are certain ordinances and principles that, when they are taught and practiced, must be done in a place or house built for that purpose.
“It was the design of the councils of heaven before the world was, that the principles and laws of the priesthood should be predicated upon the gathering of the people in every age of the world. . . .
“It is for the same purpose that God gathers together His people in the last days, to build unto the Lord a house to prepare them for the ordinances and endowments, washings and anointings, etc.” (History of the Church, 5:423–24.)
Is this passage figurative, or will the wicked really burn? President Joseph Fielding Smith said: “It is not a figure of speech that is meaningless, or one not to be taken literally when the Lord speaks of the burning. All through the scriptures we have the word of the Lord that at his coming the wicked and the rebellious will be as stubble and will be consumed. Isaiah has so prophesied. . . . Surely the words of the Lord are not to be received lightly or considered meaningless.” (Church History and Modern Revelation, 1:238.)
Christ is a glorified, celestial being, and the glory of such beings is comparable to that of the sun (see D&C 76:70). The presence of Christ when He comes in His glory will be as a consuming fire. The mountains will flow down at His presence, the elements will melt with fervent heat, and the waters will boil. Even the sun will hide its face in shame. (See Hebrews 12:29; D&C 133:40–44, 49.) The scriptures also talk about the time when “devouring fire” will be poured out upon the wicked (D&C 29:21; see also D&C 35:14; 1 Nephi 22:17, 23; Ezekiel 38:22; 39:6).
President Joseph Fielding Smith explained:
“The world is rapidly coming to its end, that is, the end of the days of wickedness. When it is fully ripe in iniquity the Lord will come in the clouds of heaven to take vengeance on the ungodly, for his wrath is kindled against them. Do not think that he delayeth his coming. Many of the signs of his coming have been given, so we may, if we will, know that the day is even now at our doors.
“. . . The day of the coming of the Lord is near. I do not know when. . . . I sincerely believe it will come in the very day when some of us who are here today [5 April 1936] will be living upon the face of the earth. That day is close at hand. It behooves us as Latter-day Saints to set our houses in order, to keep the commandments of God, to turn from evil to righteousness, if it is necessary, and serve the Lord in humility and faith and prayer.” (Doctrines of Salvation, 3:2–3.)
Enrichment H further discusses what the Doctrine and Covenants teaches about the Second Coming.
President John Taylor wrote:
“We may here state that Christ is called the judge of the quick and the dead, the judge of all the earth. We further read that the Twelve Apostles who ministered in Jerusalem ‘shall sit upon twelve thrones, judging the twelve tribes of Israel.’ (Matthew 19:28.) Also the following: [D&C 29:12 and 1 Nephi 12:8–10].
“This exhibits a principle of adjudication or judgment in the hands, firstly, of the Great High Priest and King, Jesus of Nazareth, the Son of God; secondly, in the hands of the Twelve Apostles on the continent of Asia, bestowed by Jesus Himself; thirdly, in the Twelve Disciples on this continent, to their peoples, who it appears are under the presidency of the Twelve Apostles who ministered at Jerusalem; which presidency is also exhibited by Peter, James and John, the acknowledged presidency of the Twelve Apostles; they, holding this Priesthood first on the earth, and then in the heavens, being the legitimate custodians of the keys of the Priesthood, came and bestowed it upon Joseph Smith and Oliver Cowdery. It is also further stated that the Saints shall judge the world. Thus Christ is at the head, his apostles and disciples seem to take the next prominent part; then comes the action of the Saints, or other branches of the Priesthood, who it is stated shall judge the world. This combined Priesthood, it would appear, will hold the destiny of the human family in their hands and adjudicate in all matters pertaining to their affairs.” (Mediation and Atonement, pp. 155–57.)
Elder Bruce R. McConkie said: “Those with refined senses find it difficult to conceive of the desolation, destruction, and death that will prevail during the final great battles ushering in Christ’s reign of peace. So great shall be the slaughter and mass murder, the carnage and gore, the butchery and violent death of warring men, that their decaying bodies ‘shall stop the noses of the passengers,’ and it shall be a task of mammoth proportions merely to dispose of them. Then shall Ezekiel’s prophecy be fulfilled that every feathered fowl and every beast of the field shall assemble to ‘eat the flesh of the mighty, and drink the blood of the princes of the earth.’ (Ezek. 39.) And then shall the cry go forth of which John wrote: ‘Come and gather yourselves together unto the supper of the great God; That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.’ (Rev. 19:17–18.) That all this is an actual, literal supper, an horrible but real event yet to be, has been specifically confirmed in latter-day revelation. (D. & C. 29:18–21.)” (Mormon Doctrine, p. 772.)
President Joseph Fielding Smith said: “I know these are unpleasant things. It is not a pleasant thing even for me to stand here and tell you that this is written in the Scriptures. If the Lord has a controversy with the nations, He will put them to the sword. Their bodies shall lie unburied like dung upon the earth. That is not nice, is it, but should we not know it? Is it not our duty to read these things and understand them? Don’t you think the Lord has given us these things that we might know and we might prepare ourselves through humility, through repentance, through faith, that we might escape from these dreadful conditions that are portrayed by these ancient prophets? That is why I am reading them. I feel just as keenly as you do about the condition, and I pray for it to come to an end, but I want it to come to an end right.” (Signs of the Times, pp. 154–55.)
The figure of a cup full of indignation (see D&C 29:17) suggests that the Lord will no longer forbear taking vengeance on the wicked who will not repent. Just as there is a limit to the amount a cup can hold, so there is a limit to the amount of patience the Lord will show towards those who perform wicked acts. To restrain Himself longer would be a disservice to mankind for whom He has offered Himself as Savior. Since the blood of His Atonement will not cleanse those who do not repent, pestilence, famine, plague, and destruction are the tools He uses to reclaim those who are past feeling and will not hearken to the still, small voice (see 1 Nephi 17:45; D&C 43:20–27). These terrible judgments are the natural result of man’s wickedness. God’s plea is for people to turn from such wickedness and be spared these awful consequences of sin.
President Joseph Fielding Smith explained that this passage “does not mean that this earth shall pass away and another take its place, and the heaven thereof shall pass away, and another heaven take its place, but that the earth and its heaven shall, after passing away through death, be renewed again in immortality. This earth is living and must die, but since it keeps the law it shall be restored through the resurrection by which it shall become celestialized and the abode of celestial beings. The next verse of this revelation explains this as follows: [D&C 29:24–25].
“So we see that the Lord intends to save, not only the earth and the heavens, not only man who dwells upon the earth, but all things which he has created. The animals, the fishes of the sea, the fowls of the air, as well as man, are to be re-created, or renewed, through the resurrection, for they too are living souls.” (In Conference Report, Oct. 1928, pp. 99–100; see also D&C 88:17–19, 25–26.)
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The earth will be resurrected. |
“Michael, who is Adam, holds the keys of salvation for the human family, under the direction and counsel of Jesus Christ, who is the Holy One of Zion [see D&C 78:15–16]. Adam will, when the earth is cleansed and purified and becomes a celestial globe, preside over the children of men, who are of his posterity. He is Adam, ‘the prince, the arch-angel.’ In the eternities before this earth was formed he was the arch-angel. He became Adam when he came to this earth to be the father of the human family. (D. & C. 107:54–57.)
“The Prophet Joseph Smith said of Adam: ‘Commencing with Adam, who was the first man, who is spoken of in Daniel as the “Ancient of Days,” or in other words, the first and oldest of all, the great progenitor of whom it is said in another place is Michael. . . . Adam holds the keys of all the dispensations of the fulness of times, i.e. the dispensations of all times have been and will be revealed through him from the beginning.’ (Teachings of the Prophet Joseph Smith, pp. 167–168.)” (Smith, Church History and Modern Revelation, 1:309.)
The wicked referred to here are cast into “everlasting fire prepared for the devil and his angels” (D&C 29:28). There is a close parallel between Doctrine and Covenants 29:28 and Doctrine and Covenants 76:36. The Lord indicated that He has never said that they should return (see D&C 29:29); rather, He has said that they cannot come where He is, and they have no power, meaning that the power of the Spirit is completely withdrawn from them (see D&C 29:30 concerning “the word of my power”). All of this additional information indicates that those spoken of here suffer the second death and are sons of perdition. (See McConkie, Mormon Doctrine, pp. 280–81; see also D&C 76:31–38.)
Man in his mortal condition, with very limited understanding and imperfect character, is in no position to fully understand the judgments of God, who is perfect and omniscient (see D&C 38:2). God does not reveal all of His judgments and the reasons for His actions. It is certain, however, that all God’s judgments are just and right.
The Prophet Joseph Smith taught that “He [God] holds the reins of judgment in His hands; He is a wise Lawgiver, and will judge all men, not according to the narrow, contracted notions of men, but, ‘according to the deeds done in the body whether they be good or evil.’ . . . He will judge them, ‘not according to what they have not, but according to what they have,’ those who have lived without law, will be judged without law, and those who have a law, will be judged by that law. We need not doubt the wisdom and intelligence of the Great Jehovah; He will award judgment or mercy to all nations according to their several deserts, their means of obtaining intelligence, the laws by which they are governed, the facilities afforded them of obtaining correct information, and His inscrutable designs in relation to the human family; and when the designs of God shall be made manifest, and the curtain of futurity be withdrawn, we shall all of us eventually have to confess that the Judge of all the earth has done right.” (History of the Church, 4:595–96.)
When the Lord created the earth, He first created all things spiritually (see Moses 3:5–9). After the Fall all things became temporal (see D&C 77:6). At the end of the earth, the temporal will again become spiritual (Articles of Faith 1:10). Thus, in the beginning things were spiritual first and temporal second. In the end things will be temporal first and spiritual second (see McConkie, Doctrinal New Testament Commentary, 1:669). These expressions are given by the Lord only for the sake of man’s understanding in mortality, however. From God’s point of view there is neither beginning nor end, and all things are spiritual.
“Man makes a distinction between temporal and spiritual laws, and some are very much concerned about keeping the two separate. To the Lord everything is both spiritual and temporal, and the laws He gives are consequently spiritual, because they concern spiritual beings. When He commanded Adam to eat bread in the sweat of his brow, or Moses to strike the rock that the people might drink, or the Prophet Joseph to erect the Nauvoo House, or the Saints in Utah to build fences and roads, such laws were for their spiritual welfare, as well as physical. To obey such laws, when given, is a spiritual duty. One who performs his daily labor ‘as to the Lord, and not to men’ (Eph. 6:7) derives spiritual benefit from whatever his duties are.” (Smith and Sjodahl, Commentary, p. 156.)
Since this revelation came from Christ (see D&C 29:1), some may feel that this verse teaches that Adam was the offspring of Christ. In reality Adam and all the earth’s inhabitants are the offspring of God the Father. In this case Christ is speaking for the Father by a principle called “divine investiture of authority,” as Elder Bruce R. McConkie explained:
“Since he [Christ] is one with the Father in all of the attributes of perfection, and since he exercises the power and authority of the Father, it follows that everything he says or does is and would be exactly and precisely what the Father would say and do under the same circumstances.
“Accordingly, the Father puts his own name on the Son and authorizes him to speak in the first person as though he were the Father. . . . Thus it is that our Lord can begin a revelation by saying, ‘Listen to the voice of Jesus Christ,’ and shortly thereafter speak of ‘mine Only Begotten’ (D. & C. 29:1, 41–46), such latter expression being made by Christ, but under that divine investiture of authority which permits him to speak as though he were the Father. (D. & C. 93:3–5; Mosiah 15:1–5.)” (Mormon Doctrine, p. 130; see also “The Father and the Son: A Doctrinal Exposition by the First Presidency,” in Talmage, Articles of Faith, pp. 465–73.)
President Joseph Fielding Smith clarified this verse, explaining that “through the atonement of Jesus Christ all little children are redeemed, for they cannot sin, and the power is not given to Satan to tempt them. The question naturally may arise as to the meaning of the words of the Lord (verse 46) that ‘little children are redeemed through the Only Begotten.’ This does not mean that redemption was made for them before, or at, the foundation of the world, but at that time when the plan of salvation was received provision was made for the redemption of little children and also for those who are without the law, and this was consummated in the atonement made by Jesus Christ.” (Church History and Modern Revelation, 1:144; see also Moroni 8:8–24; D&C 74:7; 137:10; Moses 6:54.)
The Lord gives fathers a great responsibility for the salvation of little children (see v. 48). The Lord’s charge to parents is given in Doctrine and Covenants 68:25–28 and Deuteronomy 6:5–7.
Little children or individuals who do not understand the laws of God because of mental deficiencies will not be judged on the same basis as those who are able to understand them (see 2 Nephi 9:25–27; Moroni 8:22). President Joseph Fielding Smith taught: “The Church of Jesus Christ of Latter-day Saints considers all deficient children with retarded capacity to understand, just the same as little children under the age of accountability. They are redeemed without baptism and will go to the celestial kingdom of God, there, we believe, to have their faculties or other deficiencies restored according to the Father’s mercy and justice.” (Answers to Gospel Questions, 3:21.)
This revelation was received by the Prophet Joseph Smith at Fayette, New York, in September 1830. Originally it was published as three revelations in the Book of Commandments, but the Prophet combined them into one section in the 1835 edition of the Doctrine and Covenants.
The Prophet Joseph Smith recorded the following about the coming forth of this section:
“At length our conference assembled. The subject of the stone previously mentioned [see Historical Background for D&C 28 and 29] was discussed, and after considerable investigation, Brother Page, as well as the whole Church who were present, renounced the said stone, and all things connected therewith, much to our mutual satisfaction and happiness. We now partook of the Sacrament, confirmed and ordained many, and attended to a great variety of Church business on the first and the two following days of the conference, during which time we had much of the power of God manifested amongst us; the Holy Ghost came upon us, and filled us with joy unspeakable; and peace, and faith, and hope, and charity abounded in our midst.
“Before we separated we received the following: [D&C 30–31].” (History of the Church, 1:115.)
“David Whitmer is mildly rebuked for listening to Hiram Page, and perhaps for using his influence over other members of the family in favor of the supposed seer-stone. He was told that he had feared man, and set his mind on earthly things, instead of taking care of the ministry and listening to the Spirit and the inspired Prophet, with the result that he had been left to inquire for himself; the Prophet could not inquire for him. He was also commanded to remain at home, until further instruction should be given, and confine his labors, for the time being, to the Church and the world in the neighborhood. Deviation from the narrow path always brings with it some consequences which remain after the sin has been pardoned.” (Smith and Sjodahl, Commentary, p. 162.)
Most Latter-day Saints could substitute their own names in these verses in place of David Whitmer’s and find the counsel profitable. There are few who have not at one time or another set their hearts on the things of this earth, giving them a higher priority than the things of God. Like David Whitmer, at such times they too are left to themselves to wonder what is wrong.
Peter Whitmer was not rebuked, perhaps because he was innocent in the matter of the seer stone.
For more information on the Lamanite mission, see Notes and Commentary on Doctrine and Covenants 28:8–16; 32.
“John Whitmer is called at this time to labor especially among the Saints. He was very active in the Church as an aid to the Prophet. He assisted in the compilation of the Revelations, and accompanied Oliver Cowdery to Jackson County to superintend the printing of them. He was one of the seven High Priests appointed to preside in the Church in Jackson County. He was Church historian and editor of important Church publ