From: gdm-owner@xmission.com (gdm Digest) To: gdm-digest@xmission.com Subject: gdm Digest V1 #15 Reply-To: gdm@xmission.com Sender: gdm-owner@xmission.com Errors-To: gdm-owner@xmission.com Precedence: gdm Digest Sunday, May 25 1997 Volume 01 : Number 015 In this issue: ---> Lesson 19 See the end of the digest for information on subscribing to the gdm or gdm-digest mailing lists and on how to retrieve back issues. ---------------------------------------------------------------------- Date: Sun, 25 May 1997 22:48:20 -0700 From: "Perry L. Porter" Subject: ---> Lesson 19 Doctrine and Covenants 63-65 Lesson 19 Scriptural Highlights 1. The dangers of sign seeking 2. The Lord's instructions for gathering to Zion 3. Revering the name of God 4. Forgiving others 5. The growth of God's latter-day kingdom Invite class members to sing "Israel, Israel, God Is Calling" (Hymns, no. 7). Discussion and Application Questions * Why do some people seek signs? (D&C 63:7-10.) Why is the Lord displeased with those who seek signs? (D&C 63:11 -12.) In what ways do some people today ask for signs? * What are the dangers of sinning in our hearts or thoughts? (See D&C 63:16; Matthew 5:27-28; and the quotation from Elder Ballard.) How can we purify our minds and hearts? * The Lord frequently told the early Saints that his second coming was near. (D&C 33:18; 41 :4; 63:53.) Since he still has not come, what do you think he meant by this? (2 Peter 3:8.) In what sense is his second coming near? * Why was the Lord displeased with Sidney Rigdon? (D&C 63:55.) When we reject counsel from the Lord and his servants, how does it affect our ability to be guided by the Spirit? The Lord revealed that he is "not to be mocked" (D&C 63:58). What does it mean to mock God? How might some people be mocking him? * What are some ways that people take the Lord's name in vain? (See D&C 63:60-62 and the first quotation from Elder Oaks.) What are the consequences of taking the Lord's name in vain? (See the second quotation from Elder Oaks.) What are the benefits of revering and honoring the name of God? (See the third quotation from Elder Oaks.) * The Lord revealed that "that which cometh from above is sacred, and must be spoken with care" (D&C 63:64). When we talk about sacred matters, how can we know what is appropriate to say? * Whom does the Lord require us to forgive? (See D&C 64:10 and the quotation from Elder Kimball.) What are some of the consequences of not forgiving someone? (64:9-11.) How does being unforgiving affect our own souls? What can we do to help us forgive someone whom we have not yet forgiven? * The Lord has declared that this is "a day for the tithing of my people" (D&C 64:23). What can we do to help us keep the commandment to pay a full tithe? How have you been blessed as you have paid a full tithe? * How can D&C 64:33-34 help us when we feel that what we do is inadequate or unimportant? How have you seen "that which is great" come from "small things"? How might even our smallest righteous acts help build the kingdom of God? If you had been a member of the Church in 1831, when there were fewer than 700 members, how do you think you would have felt to hear the prophecy in D&C 64:41 -43? * How does D&C 65 help us understand the prophecy in Daniel 2:44? (See the quotation from President Benson.) Why is it necessary that the "keys of the kingdom of God" be given to men on earth? (D&C 65:2; see the quotation from the Guide to the Scriptures). Quotations Elder Melvin J. Ballard: "There never was an immoral people who did not [first] entertain immoral thoughts" (in Conference Report, Apr. 1922, p. 87). Elder Dallin H. Oaks: "We take the name of the Lord in vain when we use his name without authority.... Satan seeks to discredit the sacred names of God the Father and his Son, Jesus Christ, the names through which their work is done. He succeeds in a measure whenever he is able to influence any man or woman, boy or girl, to make holy names common and to associate them with coarse thoughts and evil acts" (Ensign, May 1986, pp. 49, 51). Elder Dallin H. Oaks: "Profanity and vulgarity . . . are sins that separate us from God and cripple our spiritual defenses by causing the Holy Ghost to withdraw from us" (Ensign, May 1986, p. 52). Elder Dallin H. Oaks: "When the names of God the Father and his Son, Jesus Christ, are used with reverence and authority, they invoke a power beyond what mortal man can comprehend.... These mighty names - by which miracles are wrought, by which the world was formed, through which man was created, and by which we can be saved - are holy and must be treated with the utmost reverence" (Ensign, May 1986, p. 51). Elder Spencer W. Kimball: "We must forgive, and we must do so without regard to whether or not our antagonist repents, or how sincere is his transformation, or whether or not he asks our forgiveness" (The Miracle of Forgiveness, p. 283). President Ezra Taft Benson: "Our message to the world is that the kingdom of which Daniel prophesied is now on the earth" (This Nation Shall Endure, p. 114). Guide to the Scriptures ("Keys of the Priesthood"): "Keys are the rights of presidency, or the power given to man by God to direct, control, and govern God's priesthood on earth. Priesthood holders called to positions of presidency receive keys from those in authority over them. Priesthood holders use the priesthood only within the limits outlined by those who hold the keys. The President of the Church holds all priesthood keys." Next Week's Reading Assignment Doctrine and Covenants 66-70 Page 37 Class Member Study Guide Lesson 19 In August 1831 Joseph Smith returned to Kirtland, Ohio, from Missouri. The Saints were anxious to learn all they could about the land of Zion and their responsibilities in building Zion. In D&C 63 and 64 the Lord taught them about these subjects. Some of the Saints had questions about faith and the seeking of signs, and their questions were answered in these revelations as well. As you study D&C 63 and 64, consider the following: * Why is the Lord displeased with those who seek signs? Why does the Lord give signs to the faithful? (D&C 63 7_10 ) Why do you think the Lord condemns people who don't forgive? (D&C 64:9-11.) How are we affected when we don't forgive? In September 1831 Joseph Smith moved to the John Johnson home in Hiram, Ohio, twenty-six miles southeast of Kirtland. He moved there primarily to continue his translation of the Bible. While in Hiram, he received many revelations, including D&C 65, which refers to Daniel's interpretation of King Nebuchadnezar's dream (see Daniel 2:31-45). In what ways does D&C 65 help you to understand Daniel's prophecy? The restored John Johnson home in Hiram, Ohio, about thirty miles southeast of Kirtland. Joseph and Emma lived here during part of 1831 and 1832. The Prophet worked on the translation of the Bible and received several revelations here. Page 38 - --------------------------------- Subject: The Ohio Revelations The Chronology of the Ohio Revelations by Earl E. Olson* BYU Studies, Vol. 11, No. 4, p.329 Kirtland, Ohio, bears the unique distinction of being the locality where more revelations were given to the Prophet Joseph Smith than any other place, with 46 sections of the present Doctrine and Covenants being received there. Fayette, New York, falls into second place with 20 revelations, while Hiram, Ohio, and Harmony, Pennsylvania, tie for third place with 15 revelations each. Close to one-half of the sections in the Doctrine and Covenants were given in Ohio. Many of these contained fundamental doctrines and principles which were of major importance in the development of The Church of Jesus Christ of Latter-day Saints in its formative years. ... Kirtland--46 sections: 41-50, 52-56, 63, 64, 70, 72, 84-99, 101-104, 106-110,112, 134 Hiram--15 sections: 1, 65, 67-69, 71, 73, 74, 76-81, 133 Thompson--1 section: 51 Orange--1 section: 66 Amherst--1 section: 75 ....... Of the 64 sections given in Ohio, 18 were published in the 1833 Book of Commandments; 38 sections were added in the 1835 Doctrine and Covenants; 2 more sections were added in the 1844 edition; and 6 sections were added in the 1876 edition. Many of the Revelation were printed in the early periodicals of the Church. ........ For the past several years personnel in the Historian's Office have been searching for original handwritten copies of the Revelation. A number of documents and early compilations have been located or procured and are now on file in the Church Archives. Foremost among these is a bound volume which was many years ago given the title, "Kirtland Revelation." It contains 35 of the Ohio Revelation. This volume is approximately 12 3/4 inches long, 7 3/4 inches wide, and 3/4 inch thick. The scribe who recorded most of the entries in the volume was Frederick G. Williams. Orson Hyde added a few pages, and Joseph Smith and Oliver Cowdery recorded the others. ... ..... Another aspect that deserves attention is the accounts regarding the way in which revelations were received and recorded. One statement comes from Parley P. Pratt, who was privileged to be in attendance when some revelations were received, and concerning which he wrote in May 1831: Each sentence was uttered slowly and very distinctly, and with a pause between each, sufficiently long for it to be recorded by an ordinary writer in long hand. This was the manner in which all his written Revelation were dictated and written. There was never any hesitation, reviewing, or reading back, in order to keep the run of the subject; neither did any of these communications undergo revisions, interlinings or corrections. As he dictated them so they stood, so far as I have witnessed; and I was present to witness the dictation of several communications of several pages each. (Autobiography of Parley P. Pratt, p. 65-66.) This statement, however, is modified by B. H. Roberts, who states that: Some of the early revelations first published in the "Book of Commandments," in 1833, were revised by the Prophet himself in the way of correcting errors made by the scribes and publishers; and some additional clauses were inserted to throw increased light upon the subjects treated in the revelations, and paragraphs added, to make the principles or instructions apply to officers not in the Church at the time some of the earlier revelations were given. (DHC 1:173.) .... .... The heading of the manuscript of Section 42 has the words "The Laws of the Church of Christ Kirtland Geauga Ohio May 23d 1831 A Commandment to the Elders." These lines do not appear in the present printed edition. In 1833 and 1835 publications give the date as February 1831, and the present Doctrine and Covenants has Feb. 9, 1831. The copy of this Revelation in Book B gives the date as February 9, 1831. Another difference in this manuscript is that a series of questions is included, starting with the question, "Shall the Church come together into one place or remain as they are in separate bodies?" This is followed by verses 1 to 10. Then appear the words "Question 2d. The Law regulating the Church in her present situation till the time of her gathering--Answer," followed by 11 through 69. Other questions follow. ... November 1, 1831, a special conference was held at Hiram to consider matters which should be attended to by Oliver Cowdery and John Whitmer who had been appointed to go to Missouri. Attention was given to publishing the Revelation which had thus far been received. Up to this time there had been no publication of the commandments. They had been copied by hand, sometimes inaccurately, or carried by word of mouth, with attending inaccuracies and difficulty of obtaining proper interpretation. As early as the summer of 1830 Joseph saw the need for publication of the Revelation, and soon after the Revelation known as Section 26 was received he began to arrange and copy the Revelation received up to that time. During the conference a decision was made to publish 10,000 copies of the Revelation. Section 1 was received in the Johnson home during the recess between the morning and afternoon sessions of the conference. It was to be a preface to the publication. The Revelation was read to the conference the next day. In the Revelation is declared: "Behold, this is mine authority, and the authority of my servants, and my preface unto the book of my commandments, which I have given them to publish unto you, O inhabitants of the earth." (1:6) From this verse came the title to the publication Book of Commandments which was printed in Independence. At a later conference, May 1, 1832, it was decided to print only 3,000 copies of the book. ... At a conference held in Hiram, November 8, comments were made pertaining to some mistakes found in the Revelation made either by the slow method of recording by the scribes at the time the Revelation was originally dictated, or errors by the scribes themselves. In connection with this Joseph Smith wrote: My time was occupied closely in reviewing the commandments and siring in conference, for nearly two weeks; for from the first to the twelfth of November we held four special conferences. In the last which was held at Brother Johnson's in Hiram, after deliberate consideration, in consequence of the book of Revelation, now to be the foundation of the Church in these last days, and a benefit to the world . . . the conference voted that they prize the Revelation to be worth to the Church the riches of the whole earth, speaking temporally. (DHC 1:235) ... Although the revelations received up to this time were now to be published and the Prophet spent some time making corrections, there has not been found a written manuscript volume into which the commandments were copied in the order in which they appeared in the Book of Commandments. Nor has such a manuscript been found for the 1835 Doctrine and Covenants. It appears that the revelations were first recorded on individual documents. Some of the original documents could have been used by the Prophet in making his corrections, or such corrections could have been made on subsequent copies. ... While the Prophet was visiting in Michigan, on August 17, 1835, a special conference was held at Kirtland, at which Oliver Cowdery introduced the "Book of Doctrine and Covenants of the Church." The title had evidently been accepted by a committee which had concluded that the former title of Book of Commandments was too limited in its scope. The printing of an edition of the revelations in 1835 was to contain more than just commandments. A series of "Lectures on Faith" had been developed and these were included in the 1835 edition, but not as Revelation. Also printed in this edition was an "Article on Government and Laws in General" (Section 134) which was written by Oliver Cowdery and presented to the conference by William W. Phelps as an expression of the beliefs of the saints at that time on this subject. In the absence of Joseph Smith, the assembly voted to accept this article for printing, as well as an article on marriage. The article on marriage had been prepared by Oliver Cowdery and was also presented to the conference by Phelps as an expression of the belief of the saints at that time. This article was replaced in the 1876 edition of the Doctrine and Covenants with the present Section 132 on the eternity of the marriage covenant. Upon his return to Kirtland, the Prophet accepted the decision of the assembly and permitted the printing of the two articles in the 1835 edition. ... The Ohio period was one of great development, expansion, and inquiry in the Church. As the understanding of the Prophet Joseph Smith expanded, he was ready to receive a deeper insight into the purposes of the Lord. The principle of inquiry which has been mentioned frequently in connection with the Ohio revelations, brought about many answers which were to set the pattern for Church procedure for the future. The examples given to individuals in answer to their inquiries might well be applied today to members of the Church who have similar queries in their minds. - ---------------------------------------- Subject: McLellin's comments on D&C 65 ... McLellin specifies that this revelation on the 6th Matthew 10 verse. This insight provides readers with a valuable key to unlock and appreciate the meaning of this revelation. Several words in section 65 are, in fact, related to phrases in the Lord's Prayer. Following the introductory verses which invoke texts from Isaiah 40:3, Daniel 2:45, Matthew 3:3 and 22:2, and Revelation 19:9, the revelation focuses on Matthew 6:9-13. The revelation exhorts all people to pray unto the Lord, call upon his holy name (65:4); this acknowledgement of the holiness of God's name compares favorably with the initial instruction of the Lord's Prayer, after this manner therefore pray ye: Our Father which art in heaven, Hallowed by thy name (Matt 6:9). The revelation then pleads, May the kingdom of God go forth, that the kingdom of heaven may come, that thou, O God mayest be glorified in heaven so on earth (65:6), which echoes the main text mentioned in the McLellin heading (Matt. 6:10). Much as the revelation expresses the hope that thine enemies may be subdued (65:6), the Lords's Prayer asks for deliverance from evil (Matt. 6:13). Finally section 65 and the Lord's Prayer both conclude with similar doxologies: for thine is the honor, power and glory, forever and ever. Amen (65:6) and, for thine is hte kingdom and the power, and the glory, for ever. Amen (Matt. 6:13). Identifying these relationships between the Lord's Prayer and section 65 gives both of these scriptures new meanings relevant to the modern dispensation of the gospel of Jesus Christ. The McLellin Manuscripts of Doctrine and Covenants Sections (RLDS 20), 45, 65, and 66, The Journals of William E. McLellin, Edited by Jan Shipps and John W. Welch, (Brigham Young University and University of Illinois Press, 1994) p.*243-244. (compare John W. Welch and Trevor Packer, The Newly Found Manuscript of Doctrine and Covenants, Section 65, BYU Studies, Vol. 33, No. 2.) - ----------------------------------------- Subject: McLellin and the Book of Commandments (D&C 67) While Cannon, like Woodruff, interpreted McLellin's behavior at the 1831 conference as leading to McLellin's later disaffection, he also added two key ideas which were recorded in neither the manuscript version of the "History of the Church" nor in Woodruff's biographical sketch. First, Cannon assumed that it was criticism of the revelations which elicited section 67. The namuscript, on the other hand, written in Willard Richard's hand presumably in 1842, recorded that it was after the rectption of the "preface" sec. 1) that "some conversation was had concerning the revelation and language." As a result, section 67 was received. Nowhere in the revelations does it say specifically that there was criticism. Second, Cannon inferred that this criticism was initiated by McLellin and other members. Because McLellin made the attempt to write a revelation, and Joseph Smith later chided him for hi presumptuousness, Cannon assumed the McLellin must have been the chief antagonist. Again, the "History of the Church" does not make this clear. A causal connection can only be loosely inferred. Cannon's embellishment of the facts presented McLellin as rebellious, sacrilegious, and humiliated by his falure to successfully besmirch the revelations of the church. ... Taking the synthesis one step further, Whitney interpreted the 1831 conference as a confrontation between the learned and the Lord. As a result, Whitney introduced a new theme?"The Lord's Challenge"?which had implications for those who thought that they could second-guess or criticize church leaders. Questioning the brethren was similar to questioning the Lord. According to Whitney, McLellin and a group of members (no longer accorded the status of prominent elders) saw themselves as superior to Smith and his revelations. Diety perceived their intentions and challenged them to write a revelation equal to Smith's Likewise, Elder Charles hart, nin years later in general conference, told a "similar" story. This time, however, the challenge was interpreted as analogous to the biblical confrontation between Elijah and the priests of Baal. By the late 1940s, the "challenge motif" continued with on ly minor variation. One novel interpretation described the conference as a show down between Smith and McLellin. He (McLellin) proposed in a sarcastic attitude of criticism and ridicule that the revelations be rewritten adn revised, to go forth to the world in perfect English. This was s sever rebuke to Joseph Smith, and might have been a source of embarrassment, as a few friends of McLellin's and the apostates in that neighborhood were in full sympathy with his philosophy. The Lord answered the challenge, thereby exalting the Prophet in the eyes of his friends and dethroning "brilliant" McLellin ... McLellin gladly accepted the challenge and wrote a document for the group to consider. Upon reading it they pronounced a failure, agreeing that the revelations were certainly "of the Lord." This motif was further introduced into the 1954 work Teachings of the Doctrine and Covenants prepared for LDS Sunday schools and published by the Deseret Sunday School Union. One objective of this lesson was to warn LDS intellectuals who might question the revelatory process or church leaders' decisions. ... In the 1989 Gospel Doctrine manual, all references to McLellin's criticism of the revelatoins were deleted. The lesson was aimed at doctrinal application to daily life. While in the past, scriptural applicaitons were drawn from historical events and actors, this manual elicited experiences from class members to make these distinctions. The latest 1993 Gospel Doctrine manual attempts a balance between lessons derived from the examination of church history and members' experience. During the lesson on D&C 66-70 members are cautioned not to find fault with church leaders. It further cited D&C 67 and McLellins' challenge of the revelations as proof of the 1839 Joseph Smith statement which said that those who found fault with church leaders were on the "high road to apostasy." Moreover, the text inferred that those "who question" like McLellin could lose their "crown of eternal life".... ... Section 67 was not given because the elders criticized Smith's grammar. Rather, the section explained why they failed to receive a spiritual manifestation in regards to the Book of Commandments. It then provided definite instrucitons on how to "prove" the revelations. ... In that instruction, novitiates were counselled to be unified in faith, humility, mind, and heart. If so, God would no only reveal his will, but himself. These teaching (sic.) were reiterated in section 67: [D&C 67:1-14]. Though failing to receive a manifestation in connection with the Book of Commandments, the elders were told of an alternative means to gain such a witness. In verse 5, they were told what they already knew?Joseph Smith was neither learned nor perfect. His grammar was poor and undoubtedly Cowdery, Rigdon, David Whitmer, and McLellin were more eloquent. Keeping Smith's education backgound in mind, the elders were told to choose the weakest of Smith's revelations, select the most learned amon them, and then to produce one like it. If they could, the revelations were no divine. If a revelation could not be produced, then this test coupled with their knowledge of Smith's background testified to the revelations' truthfulness. They must "bear record" of the same. In order to follow the revelation's instructions, William E. McLellin, a school teacher, the most recent convert, and newly ordained elder, volunteered or was chosen to make the attempt. He then failed to produce a revelation. With his failure, the conference adjourned for the night. On the following day, 2 November, the conference opened with aprayer by Oliver Cowdery. Lyman Johnson was ordained and elder by Sidney Rigdon and Cowdery read the revelation (D&C 1) to the group of elders. All then arose in turn and bore witness to the truthfulness of the Book of Commandments. During the meeting, a joint statement was prepared in which those present "testified" of the truthfulness of the revelations. With one exception, the Book of Commandments document was similar to those signed by the witnesses to the Book of Mormon. While the document of the Three Witnesses proclaimed a personal angelic visitation, and the statement of the Eight Witnesses rationally describe the character and nature of the gold plates, the wording of the Book of Commandments's testimony claimed a charismatic witness. Following McLellin's failure, the testimony of the Book of Commandments was given to the elders, "through the Holy Ghost, shed forth upon us, that these commandments were given by inspiration of God, and are profitable for all men, and are verily true." Mark R. Grandstaff, "Having More Learning than Sense: William E. McLelling and the Book of Commandments," _Dialogue: Journal of Mormon Thought_, Vol. 26, No. 4, Winter 1993. - ----------------------------------------------- The Impact of the First Preaching in Ohio by Richard Lloyd Anderson BYU Studies, Vol. 11, No. 3, p.474 Specific plans to preach the restored gospel in the west matured during the second conference after Church organization, held late September, 1830. Members gathered near Waterloo, New York, to transact business for an essentially New York Church of fewer than a hundred members. Even before the conference assembled at the Whitmer home in Fayette township, a revelation was given to the "second elder" regarding a proposed mission to Indian territory just west of Missouri: [T]hou shalt take thy journey among the Lamanites. And it shall be given thee from the time that thou shalt go, until the time that thou shalt return, what thou shalt do. And thou must open thy mouth at all times, declaring my gospel with the sound of rejoicing. During the conference a Revelation formally designated Peter Whitmer, Jr. as junior companion to Oliver Cowdery in this mission. Oliver Cowdery was then Mormonism's most eloquent spokesman, standing next to Joseph Smith in Church government and in prominence as a witness of the early visions. The importance of the western mission is evident from the fact that he headed it. This conference set significant precedents for Church administration. However, the missionary theme was prominent during its three days duration. The official minutes not only give the date of convening as Sept. 26, 1830, but also summarize what was probably the first missionary farewell in LDS history: "Singing and prayer in behalf of Brother Oliver Cowdery and Peter Whitmer, Jr., who were previously appointed to go to the Lamanites." Two companions were soon added, Ziba Peterson and the dynamic Parley P. Pratt, neither of whom are mentioned in the September conference minutes. .... ... Pratt's autobiography sets departure as "late in October." This harmonizes with a remarkable document from an unusual source. The Methodist preacher Ezra Booth was converted after the first missionaries left Ohio; in his short career as a skeptical Mormon he gathered information to expose the Church. His "inside story" was printed in the Ohio Star during the last three months of 1831, and principally contained his many complaints and doubts concerning his mission to Missouri earlier that year. The source is filled with hearsay and sarcastic narrative (a technique certain to distort history); however, the Booth letters are the first printed source for the revelation of Joseph Smith, mostly reproduced in short extracts. Booth obviously could quote documents without eroding them with his acrid bias. His quotations are generally accurate, particularly the fairly long revelations calling Oliver Cowdery on the Lamanite mission. (revelations were circulated in private copies before the first printed edition in 1833; Joseph Smith recalled one presented to the western missionaries: "a copy of the Revelation was given them.") Since Booth responsibly copied the Oliver Cowdery revelation, an associated document very probably originated from a manuscript source. It is a covenant of cooperation among the four missionaries, filled with faith and humility in the face of their challenging task: I, Oliver, being commanded of the Lord God to go forth unto the Lamanites to proclaim glad tidings of great joy unto them by presenting unto them the fulness of the gospel of the only begotten son of God, and also to rear up a pillar as a witness where the temple of God shall be built in the glorious New Jerusalem; and having certain brothers with me who are called of God to assist me, whose names are Parley, Peter, and Ziba, do therefore most solemnly covenant before God that I will walk humbly before him and do this business and this glorious work according as he shall direct me by the Holy Ghost, ever praying for mine and their prosperity and deliverance from bonds and from imprisonments and whatsoever may befall us, with all patience and faith. Amen. OLIVER COWDERY We, the undersigned, being called and commanded of the Lord God, to accompany our brother Oliver Cowdery to go to the Lamanites and to assist in the above mentioned glorious work and business; we do therefore most solemnly covenant before God that we will assist him faithfully in this thing by giving heed unto all his words and advice which [are] or shall be given him by the spirit of truth, ever praying with all prayer and supplication for our and his prosperity and our deliverance from bonds and imprisonments and whatsoever may come upon us, with all patience and faith. Amen. Signed in presence of P. P. PRATT JOSEPH SMITH, Jr. ZIBA PETERSON DAVID WHITMER PETER WHITMER12 Paul-like, the four missionaries walked eighty miles west to Buffalo, where they spoke to an Indian group about The Book of Mormon as a record of their ancestors, and left copies with those who could read. But the most dramatic scene of the mission opened 200 miles further west near Cleveland, Ohio. Parley P. Pratt earlier had been converted to the Disciples' movement when the noted Sidney Rigdon had come into Pratt's neighborhood west of Cleveland (Lorain Co.) in 1829. Now the tables were turned as Pratt sought out Sidney Rigdon with a more thorough-going restorationism than Rigdon had once presented Pratt. The Mormon Elders arrived in Rigdon's locality to declare new revelation, and the recreation of the spiritual power enshrined as a dead letter in the Bible. Rigdon and scores of careful Bible readers were affected.13 ... The most spectacular conversion was Sidney Rigdon, and no source captures his recollections more authentically than the "History of Joseph Smith," written and published while Rigdon was available for consultation and criticism. There were searching expectations in the circles about Sidney Rigdon, but his was "the first house at which they called." The noted preacher was polite but "very much prejudiced" to hear that the Book of Mormon was an additional revelation to the Bible. Pressed in discussion, the seasoned minister declined to argue but promised: "I will read your book. . . and will endeavor to ascertain whether it be a revelation from God or not." During the next "fortnight" the missionaries returned "occasionally" to find an earnest searcher reading the Book of Mormon, "meditating on the things he heard and read," and also "praying to the Lord for direction." Finally convinced, he counted the cost (which was considerable) and fearlessly submitted to baptism. ... Rigdon's respect for the Book of Mormon message is confirmed by family traditions from his son, John W. Rigdon. When informed that Joseph Smith was a young man with "hardly a common school education," the well-read minister replied: "if that is all the education he has got, he never wrote this book." Other issues besides the message of the Book of Mormon are prominent in Sidney Rigdon's conversion, apparent from a detailed contemporary account published in early 1831 over the initials M.S.C. The author was probably Matthew S. Clapp, a young and capable convert of Sidney Rigdon to the Disciples' movement in Mentor--the article reveals the Mentor congregation's experience in the conversion of their pastor. Here the testimony of the Book of Mormon witnesses is stressed, for the missionaries "related the manner in which they obtained faith";--through prayer, "and an angel was shown unto them," an apparent reference to Oliver Cowdery's vision. Beyond the Book of Mormon, another great issue was the source of authority to teach and baptize. "M.S.C." relates that the missionaries insisted upon rebaptizing their converts--and after "seventeen persons were immersed by them in one night," the missionaries "came next day to his house" to find a "much displeased" Sidney Rigdon, negative because he had already immersed his followers in a covenant of remission of sins. Pratt recalled the resolution of the problem: At length Mr. Rigdon and many others became convinced that they had no authority to minister in the ordinances of God, and that they had not been legally baptized and ordained. They therefore came forward and were baptized by us, and received the gift of the Holy Ghost by the laying on of hands and prayer in the name of Jesus Christ. ... [Several stories of conversion are presented in this section. Nothing really unusual is related, but many of the converts describe how sincere the missionaries were.] The religious integrity of the first Ohio Mormons is clear. Irresponsible emotionalism does not characterize their beginnings on the Western Reserve. Excesses came later, but these were criticized by Mormon leaders and also by the first converts studied here. On the whole these pioneer Mormons had an impressive background of Bible study. Lydia Partridge probably speaks for the majority of the 1830 converts: "I was induced to believe for the reason that I saw the gospel in its plainness as it was taught in the New Testament, and I also knew that none of the sects of the day taught those things." In her own terms, she had joined "the Campbellite Church," but she was in reality a "Rigdonite," baptized by him and having faith in some form of modern revelation and spiritual gifts. The missionaries brought not only the Book of Mormon, but full faith in the Book of Acts, with the laying on of hands for the gift of the Holy Ghost and its accompanying spirituality. Spiritual outpourings which followed duplicated early Christian experiences. These "gifts" were not automatic, but came from intense inquiry, in which reading the Book of Mormon was stressed. Ashbel Kitchell explained why Oliver Cowdery left seven copies at the Shaker community: This Mormon appeared to have full faith in their books, that whosoever would read them, would feel so thoroughly convinced of the truth of what they contained, that they would be unable to resist and would finally be obliged to unite with them. He then thought it prudent to wait for us a while for the leaven to work. . . In this case the challenge was rather weakly accepted. The seven copies of the Book of Mormon were distributed, but "they were soon returned as not interesting enough to keep one awake while reading." Conversions through the Book of Mormon were of varied duration. Some knew immediately, some in weeks, and some only after long months of considering. Orson Hyde obtained a Book of Mormon "and read a portion of it, but came to the conclusion that it was all fiction." After preaching against it, he honestly assessed his lack of knowledge of the book, and moved to Kirtland for serious investigation: "after about three months of careful and prayerful investigation. . . I came to the conclusion that the Mormons had more light and a better spirit than their opponents." ... Early Ohio conversions that did not last are consistent with those that have been examined. A noted instance of semi-conversion is illuminating. In his first Mormon meeting (at May-field) Levi Hancock sat by the young lawyer Card, who was taking notes. Apparently at a later Sunday, after Rigdon's baptism and ordination, Varnum J. Card came to Mayfield accompanied by his friend John Barr. Cowdery and Rigdon spoke at a morning meeting, and Rigdon baptized in mid-afternoon. In the midst of a moving service, "Mr. Card suddenly seized my arm and said, 'Take me away.'" Card's face was "pale," and "his frame trembled as we walked away and mounted our horses." Regaining his composure, Varnum Card evaluated his experience: "'Mr. Barr, if you had not been there, I certainly should have gone into the water.' He said the impulse was irresistible." John Corrill investigated Mormonism while Oliver Cowdery and Peter Whitmer, Jr. were first in Kirtland--and was baptized some six weeks later. Disillusioned at the Mormon persecutions in Missouri, he left the Church and wrote a careful appraisal of his LDS career. His conversion contained both rational and spiritual elements; on renouncing Mormonism, Corrill explained away neither approach. He had "made very diligent inquiry" concerning the origin of the Book of Mormon and was certain that Smith was the author: As to its being a revelation from God, eleven persons besides Smith bore positive testimony of its truth. After getting acquainted with them, I was unable to impeach their testimony. . . . Corrill attended a Kirtland confirmation meeting in which he sought "to detect their hypocrisy" with "a jealous eye." The ordinances of the sacrament of the Lord's supper and the laying on of hands were followed by a testimony meeting in which prophecy and speaking in tongues were prominent: I watched closely and examined carefully every movement of the meeting, and after exhausting all my powers to find the deception, I was obliged to acknowledge in my own mind that the meeting had been inspired by some supernatural agency. During the ensuing winter Ezra Booth and Symonds Ryder were converted, only to be deconverted within a short time. Ryder's attitude on leaving is known, and Booth's long expos? (as earlier discussed) was printed. They both lapsed because of human qualities in a divine organization. Yet neither convincingly dismisses the spirituality of their conversions. Booth wrote: When I embraced Mormonism, I conscientiously believed it to be of God. The impressions of my mind were deep and powerful, and my feelings were exerted to a degree to which I had been a stranger. Like a ghost, it haunted me by night and day, until I was mysteriously hurried, as it were, by a kind of necessity, into the vortex of delusion. ... In four action-packed weeks, missionaries of the restored gospel had preached intensively in Mentor, Kirtland, and May-field, and they had held important meetings in North Union (in Cleveland's Shaker Heights), Warrensville, and Painesville. They had saturated the Kirtland area with their message and testimony. Their newspaper valedictory reported that "the four persons. . . have proceeded on their mission to the Indians"--and accorded them a grudging tribute: There are rising of 100 in this and an adjoining county who have embraced the ideas and assertions of Joseph Smith, Jr., many of them respectable for intelligence and piety. Although the Missouri phase deserves to be fully narrated, the Lamanite Mission achieved its main success among those prepared for the message on the Western Reserve, not among Indian peoples, where political and cultural conditions were not yet ripe. The Ohio labors of Oliver Cowdery, Parley P. Pratt, and their companions doubled the membership of the Church and created a solid nucleus for rapid growth and a secure, if temporary, gathering location. One assesses the impact of four men in four weeks with a certain awe. The fields were ripe, and the hands of the harvesters sure. The documents of the rise of the Church in New York do not furnish personal records that so visibly recreate the events and emotions of the first yield in Ohio. More than any other segment of LDS history, early Kirtland reveals why the restored gospel reached independent minds and induced powerful action. In fact, a study of the conversions on the Western Reserve in 1830 has more than a little relevance for the spread of Mormonism today. ------------------------------ End of gdm Digest V1 #15 ************************ To subscribe to gdm Digest, send the command: subscribe gdm-digest in the body of a message to "majordomo@xmission.com". If you want to subscribe something other than the account the mail is coming from, such as a local redistribution list, then append that address to the "subscribe" command; for example, to subscribe "local-gdm": subscribe gdm-digest local-gdm@your.domain.net A non-digest (direct mail) version of this list is also available; to subscribe to that instead, replace all instances of "gdm-digest" in the commands above with "gdm". Back issues are available for anonymous FTP from ftp.xmission.com, in pub/lists/gdm/archive. These are organized by date.