From: gdm-owner@xmission.com (gdm Digest) To: gdm-digest@xmission.com Subject: gdm Digest V1 #22 Reply-To: gdm@xmission.com Sender: gdm-owner@xmission.com Errors-To: gdm-owner@xmission.com Precedence: gdm Digest Wednesday, September 10 1997 Volume 01 : Number 022 In this issue: ---> Lesson 30 ---> Lesson 32 ---> Lesson 33 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: Wed, 10 Sep 1997 21:24:14 -0700 From: "Perry L. Porter" Subject: ---> Lesson 30 Doctrine and Covenants 1 01 -2 Lesson 30 Scriptural Highlights 1. Expulsion from Jackson County 2. Conditions during the Millennium 3. Organization of the first high council 4. Disciplinary councils Invite one or two class members to share an experience that tested their faith. Discussion and Application Questions * The Saints who came to Missouri had hoped to build Zion there. But when they were driven out of Jackson County in November 1833, this hope seemed shattered. What do you think it would have been like to be among them? What do you think you would have done when you were cast out? What self-searching questions might you have asked? Why did God permit the Saints to be driven from Jackson County? (D&C 101:1-2, 39-42; 103:1-4; 105:2-6.) What transgressions had the Saints committed? (D&C 101 :6-8.) Why does God want his people to be "chastened and tried, even as Abraham"? (D&C 101 :4-5; see the quotation from President Cannon). * What does D&C 101 reveal about how the Lord deals with human weakness? (D&C 101 :9, 12-16.) * Although the establishment of Zion in Jackson County, Missouri, was postponed, what promises did the Lord make about Zion's future? (D&C 101:17-23.) What can we do to help establish Zion? (See the quotation from President Kimball.) What will it be like to live during the Millennium? (D&C 101 :24-34.) * How did the par,able in D&C 101 :43-64 apply to the problems of the Missouri Saints? (D&C 101:65-66, 75; see also D&C 86:1-7; Matthew 13:6-43.) How might this parable apply to us? * In D&C 102 the Lord describes the high council's judicial role. What are some purposes of Church disciplinary councils? (See the quotation from Elder Ballard.) How can disciplinary councils bless the lives of Church members who commit serious sin? Quotations President George Q. Cannon: "Why did the Lord ask such things of Abraham? Because, knowing what his future would be and that he would be the father of an innumerable posterity, he was determined to test him. God did not do this for His own sake; for He knew by His foreknowledge what Abraham would do; but the purpose was to impress upon Abraham a lesson, and to enable him to attain unto knowledge that he could not obtain in any other way. That is why God tries all of us" (in Conference Report, Apr. 1899, p. 66). President Spencer W. Kimball: "May I suggest three fundamental things . . . for which we who labor for Zion must commit ourselves. "First, we must eliminate the individual tendency to selfishness that snares the soul, shrinks the heart, and darkens the mind.... "Second, we must cooperate completely and work in harmony one with the other. There must be unanimity in our decisions and unity in our action.... "Third, we must lay on the altar and sacrifice whatever is required by the Lord. We begin by offering a 'broken heart and a contrite spirit.''We follow this by giving our best effort in our assigned fields of labor and callings. We learn our duty and execute it fully. Finally, we consecrate our time, talents, and means as called upon by our file leaders and as prompted by the whisperings of the Spirit" (Ensign, May 1978, p. 81). Elder M. Russell Ballard: "In the scriptures, the Lord has given direction concerning Church disciplinary councils. (See D&C 102.) The word council brings to mind a helpful proceeding - one of love and concern, with the salvation and blessing of the transgressor being the foremost consideration. "Members sometimes ask why Church disciplinary councils are held. The purpose is threefold: to save the soul of the transgressor, to protect the innocent, and to safeguard the Church's purity, integrity, and good name.... "The miracle of the gospel is that we all can repent. Church government calls for Church disciplinary councils. But the Lord's system also calls for restoration following repentance. Disfellowshipment or excommunication is not the end of the story, unless the member so chooses. Rather, after excommunication, followed by full repentance, come additional steps, each one bringing great blessings: baptism, restoration of priesthood and temple blessings, further growth and participation in the kingdom, enduring in righteousness to the end" (Ensign, Sept. 1990, pp. 15, 18). Next Week's Reading Assignment Doctrine and Covenants 103; 105 page 59 Class Member Study Guide Lesson 30 During the months following the July 1833 destruction of W. W. Phelps's press in Independence, Missouri, persecutions against the Saints in Jackson County increased. Mobs burned the Saints' crops, destroyed their homes, whipped and beat the men, and terrorized the women and children. On 5 November the Saints were forced to give up their weapons and were driven by mobs out of Jackson County. The fortunate ones were able to save some household goods, while others escaped with nothing. Blood from the Saints' lacerated feet left a trail across the frozen prairie. Many had no shelter to protect them from the icy rain and snow as they camped along the Missouri River, and some died as a result of the hardships. The Saints later sought whatever refuge they could find in the neighboring counties and continued to suffer from persecution. On 16 December the Lord revealed his word to the suffering Saints (see D&C 101). * What do you think it would have been like to be among the exiled Saints? What self-searching questions might you have asked? * Why did God permit the Saints to be driven from Jackson County? (D&C 101:1-2, 39-42; 103:1-4; 105:2-6.) * Although the establishment of Zion in Jackson County, Missouri, was postponed, what promises did the Lord make about Zion's future? (D&C 101:17-23.) * What will it be like to live during the Millennium? (D&C 101 :24-34.) Doctrine and Covenants 102 is taken from the minutes of a meeting held on 17 February 1834 to organize the first high council of the Church. This section records procedures for high council disciplinary councils. Mobbers on the Missouri River, by C. C. A. Christensen. Courtesy Museum of Fine Arts at Brigham Young University. - ------------------------------ ... the Prophet received a revelation wherein the Lord counseled the Saints to prepare statements describing their recent persecutions.... Beginning in May 1839, Church members started writing their Missouri experiences. These affidavits were sworn before civil authorities in Illinois and Iowa. ... During the ensuing years (1839-43), the Latter-day Saints presented these documents to the federal government on at least three different occasions in a concerted attempt to obtain reparation from the federal government for their sufferings in Missouri. ... The earliest petitions portray the mobbings in Jackson County and the latest end with the persecution resulting from Governor Boggs' Extermination Order. ... One hundred six men and three women claimed that they were taken prisoner by the Missouri militia or mobs, and at least 21 Mormons were killed. One hundred twenty-one people wrote more than one petition. Generally their first petition claimed monies, properties, abuses, etc., suffered in Missouri, while their second petition usually give a detailed account of what happened at an event or place. ... ... Some of the land purchased by the Saints was called "congress land," which could be bought from the federal government for $1.25 per acre; however, some of the Mormons paid between five dollars and $415 per acre for congress land and received preemption certificates which gave them the right to the land if and when the federal government decided to sell it. In the meantime they settled the land, tilled the ground, and built houses and barns, thereby increasing the property value. The petitions reflect the fact that most of them owned at least one town lot and 40 acres, whereas a few owned 80 acres, and still fewer owned 160 acres. ... Many of the petitions indicate that they lived in more than one county during their sojourn in Missouri. ... Probably the reason the Saints owned so little property was their recent arrival in Missouri. [Conclusions] ... these affidavits represent sworn legal documents, which tell a horrifying story of murder, beating, thievery, and general lawlessness perpetrated upon the Saints during their residency in Missouri. The documents explain that the abuses suffered by the Mormons were not the result of spontaneous uprisings led by drunken town rabble ..., but that these uprising carried the sanction of the local and state governments. ... In the past, Mormon and non-Mormon writers have argued objectively that the Mormons were driven from Missouri because of political, cultural, economic, social, and religious differences existing between themselves and the Missourians. They base their statements on documents written by some of the citizens of Jackson, and later, Clay Count, when they demanded that the Mormons leave their counties. Such reasoning may be true in part, but the petitioners indicate that religious differences were the primary cause of their troubles. The affidavits demonstrate that the Saints could have spared themselves great abuse and suffering if they ahd succumbed to the mobbers' demands that they deny their faith, slander Joseph Smith and give up their membership in the Church or denounce the Book of Mormon. Clark V. Johnson, "A Profile of Mormon Missouri, 1834-1839," Regional Studies in Latter-day Saint Church History: Missouri," Edited by Arnold K. Garr and Clark V. Johnson (Department of Church History and Doctrine, Brigham Young University, 1994) - ------------------------------ This was included in lesson 29 instead of 30, by me. (Sorry) 10. Church Discipline THE PURPOSES of Church DISCIPLINE The purposes of Church discipline are to (1) save the souls of transgressors; (2) protect the innocent; and (3) safeguard the purity, integrity, and good name of the Church. Church discipline includes giving cautions in private interviews, imposing restrictions in probations, and withdrawing fellowship or membership. The first purpose of Church discipline is to save the soul of the transgressor (see D&C 1:31-32, 19:13-20, 42:37, 58:42, and 64:12-13). God does not overlook sin, and his servants cannot ignore serious transgressions if they have knowledge or evidence of them (see Mosiah 26:29). But God does forgive repentant sinners; his servants should follow that example. Church discipline helps save the souls of transgressors by assisting members to repent. It helps them recognize and forsake sin, make restitution, and demonstrate their renewed commitment to keep the commandments of God. The demands of justice require punishment or repentance for transgression. Sin causes suffering; repentance relieves suffering. God commands us to repent so we will not receive eternal punishment and have to suffer even as the Savior suffered for the sins of mankind (see D&C 19:11-21, Alma 42). For the repentant, "mercy claimeth the penitent, and mercy cometh because of the atonement" (Alma 42:23). Often, the change that results from repentance can be brought about by informal Church discipline, including private counseling or informal probation. However, in some instances, the only way to encourage true repentance may be to convene a disciplinary council (formerly called a Church "court") and consider formal Church discipline. Without formal Church discipline, some transgressors may never experience the change of behavior and the change of heart necessary to qualify them for redemption through the Atonement, for "none but the truly penitent are saved" (Alma 42:24). The second purpose of Church discipline is to protect the innocent. Whether the offense is physical harm, sexual abuse, drug misuse, fraudulent practices, or apostasy, leaders are responsible to take disciplinary action. With inspiration, a priesthood leader should be alert to spiritual and physical threats to Church members and, when necessary, should act to protect them (see Alma 5:59). The third purpose of Church discipline is to safeguard the purity, integrity, and good name of the Church. Consequently, serious transgressions that harm or denigrate the Church may require the action of a disciplinary council. - ------------- ------------------------------ Date: Wed, 10 Sep 1997 21:25:44 -0700 From: "Perry L. Porter" Subject: ---> Lesson 32 Doctrine and Covenants 106-8 Lesson 32 Scriptural Highlights 1. Power and authority of the Aaronic and Melchizedek priesthoods 2. Three quorums that preside over the Church 3. Functions of priesthood quorums and their presidencies Express your feelings about the priesthood and the blessings you have received through it. Invite class members to express their feelings about the priesthood and to share insights and experiences relating to D&C 107. Discussion and Application Questions * What is the historical setting for D&C 107? (See the Class Member Study Guide for this lesson and the heading to D&C 107.) How does this revelation fit into the Lord's line-upon-line restoration of priesthood authority? (See the first additional idea for this lesson.) * What is the significance of the original name of the Melchizedek Priesthood? (D&C 107:1-4.) How can we show greater reverence and respect for the Lord's name? (D&C 63:60-64.) * What power and authority are given through the Melchizedek Priesthood? What power and authority are given through the Aaronic Priesthood? (D&C 107:6-20.) * In D&C 107 the Lord describes the three quorums that preside over the Church. What are the functions of the First Presidency? (D&C 107:9, 22, 65-66, 78-81, 91-92.) What are the functions of the Quorum of the Twelve Apostles? (D&C 107:23-24, 33, 35, 39, 58.) What are the functions of the Quorums of the Seventy? (D&C 107:25-26, 34, 97.) * What did the Lord reveal about how the presiding quorums of the Church are to make decisions? (See D&C 107:27-31 and the quotation from Elder Craven.) How can we apply these principles as we make decisions at home and at church? * What are the responsibilities of special witnesses of Jesus Christ? (D&C 107:23.) Why is it important to know that there are such witnesses among our Church leaders? * What occurred at Adam-ondi-Ahman three years before Adam's death? (D&C 107:53-56.) What will occur at Adam-ondi-Ahman before the Savior's second coming? (D&C 116.) * In D&C 107:72 and 74 the Lord emphasizes the duty of bishops to be judges in Zion. In what ways are bishops judges? Why are such judges necessary in the Church? * What did the Lord reveal about the duties of quorum presidents? (D&C 107:85-89; 112:11-12.) In D&C 107:85, what did the Lord suggest about the duties of quorum members? How can quorum members better edify one another? The Lord commanded, "Let every man learn his duty" (D&C 107:99). How do we learn our duties? How can we encourage and support each other in performing our duties? What blessings come as we learn and perform our duties? (D&C 84:33-39.) * The Lord has counseled, "Strengthen your brethren" (D&C 108:7; see also Luke 22:31-32). How has someone strengthened you? How can we better strengthen others? Quotation Elder Rulon G. Craven: "The members of the Twelve strive to live according to the promptings of the Spirit. They speak their mind. However, they are also good listeners and speak when moved upon by the Holy Spirit. Their posture in quorum meetings is to listen and sense the directing power of the Spirit, which always leads to a unity of decision. l marveled as I watched the directing power of the Spirit touch the minds and hearts of the members of the Twelve, influencing the decision-making process.... My witness from personal observation is that you can have unwavering faith in the united counsel of the First Presidency and the Quorum of the Twelve. They will lead you in the path of righteousness, happiness, and inner peace" (Ensign, May 1991, p. 28). Additional Ideas 1. The Lord restored priesthood authority and organization line upon line as follows: a. Aaronic Priesthood: 15 May 1829 (D&C 13) b. Melchizedek Priesthood: May or June 1829 (D&C 128:20) c. Elders, priests, teachers' and deacons: April 1830 (D&C 20) d. Bishop: 4 February 1831 (D&C 41) e. High priests: June 1831 (heading to D&C 52) f. First Presidency: 1832 (D&C 81) g. Oath and covenant of the priesthood: 22 September 1832 (D&C 84) h. Patriarch: 1833 i. High council: 17 February 1834 (D&C 102) j. Quorum of the Twelve and Quorum of the Seventy: February 1835 (D&C 107) k. Keys of gathering and sealing: 3 April 1836 (D&C 110) 2. Suggested topic for family home evening: "The Priesthood in Our Home," lesson 19 in the Family Home Evening Resource Book. Next Week's Reading Assignment Doctrine and Covenants 109-10 Page 63 Class Member Study Guide Lesson 32 Counselors had been called to assist the Prophet Joseph as early as March 1832 (see D&C 81 :1), and the First Presidency was formally organized one year later (see the heading to D&C 90). The year 1835 brought further developments in Church organization. On 14 February the Quorum of the Twelve Apostles was formed, and two weeks later the Quorum of Seventy was created. Most of the members of these quorums had been part of Zion's Camp and had demonstrated their faithfulness during the hardships encountered on the march to Missouri. On 28 March the Lord revealed D&C 107, in which he defined the priesthood and revealed more information about the responsibilities of priesthood holders. * What power and authority are given through the Melchizedek Priesthood? What power and authority are given through the Aaronic Priesthood? (D&C 107:6-20.) * What does D&C 107 teach about the functions of the First Presidency, the Quorum of the Twelve Apostles, and the Quorums of the Seventy? * How can you more effectively strengthen others as instructed in D&C 108:7? The First Presidency of the Church in 1835 (left to right): Sidney Rigdon, Joseph Smith, and Frederick G. Williams. Painting of Joseph Smith used courtesy of Library-Archives' Reorganized Church of Jesus Christ of Latter Day Saints, the Auditorium, Independence, Missouri. Page 64 - ------------------------------ August 13, 1997 Section 106 Section 107 Verses 1-58 were received 28 March 1835. Verses 59-10, except 61, 70, 73, 76-78, part of 92, and 93-98, were received in November 1831. Kirtland, Geauga County, Ohio. (The verses received in November 1831 were received in Cuyahoga County, Ohio.) ... Knowing that they would soon depart for the East, members of the quorum requested that the Prophet "enquire of God for us and obtain a written revelation ... that we may look upon it when we are separate that our hearts may be comforted." ... Some evidence suggests that Oliver Cowdery served as scribe. Organizationally, verses 21-37 2343 significant because they tempered the earlier supremacy of the presidency of the high priesthood by equally dispersing presiding priesthood authority among fie quorums of church government. ... "common council" (i.e., a bishop, his counselors, and twelve high priests.). Lyndon W. Cook, The Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, (Salt Lake City: Deseret Book, 1985), p. 215-216. Compare the textual similarities of sections 107:59-100 and 63:13-35. Both revelations were received in November 1831 in Ohio. Lyndon W. Cook, The Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, (Salt Lake City: Deseret Book, 1985), p. 326. ... The organization of the Twelve Apostles was an early topic of discussion by the Prophet and the Three Witnesses to the Book of Mormon. In October 1831 it was decided that "they would be ordained & sent forth from the land of Zion." However, the loss of Zion (Jackson County, Missouri) in 1833 precluded that arrangement, and they were "ordained and sent forth" from Kirtland.... Lyndon W. Cook, The Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, (Salt Lake City: Deseret Book, 1985), p. 327. ... making it much more difficult to remove a member of the First Presidency: ... inquiry was made of the Lord relative to the trial of the first Presidency of the Church of Christ of Latter Day Saints, For transgressions according to the item of law.... Let the first Presidency of my Church, be held in full fellowship in Zion and all her Stakes, untill they Shall be found transgressors, by Such an high Council as is named in the above alluded Section, in Zion, by three Witnesses Standing against Each member of Said Presidency, and these witnesses Shall be of long and faithfull Standing.... ... when a descision is had by Such an Council in Zion, it Shall only be for Zion, it Shall not answer for her Stakes, but if Such descision be acknowledged by the Council of her Stakes, then it Shall answer for her Stakes. ...if Such descision Shall be acknowledged by a majority of the Stakes, then it Shall answer for all her Stakes and again, The Presidency of my Church may be tried by the voice of the whole body of the Church of Zion, and the voice of a majority of all her Stakes.... Except a jamority is had by the voice of the Chrurch of Zion and a majority of all her Stakes, The charges will be considered not Sustained. Lyndon W. Cook, The Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, (Salt Lake City: Deseret Book, 1985), p. 328-329. The Lord commanded the Prophet Joseph to call together all of the men who had participated in the Zion's Camp march. These men were to be called to the ministry and from among them twelve were to be called as apostles to carry the word of the Lord and the blessings of his gospel to all nations. This meeting was convened at Kirtland, Ohio, on 14 February 1835. Under the hands of Joseph Smith the Three Witnesses to the Book of Mormon had been blessed and authorized to select the Twelve from among the members of the Camp of Zion. The first Twelve in this dispensation scarcely knew what to do. They determined in a short while that they would go out to preach the gospel. As they were about to leave, on 28 March 1835, just six weeks after their initial call, they wrote a letter to Joseph containing an interesting request and expressing a choice evidence of their complete faith in their prophet. Signed by the Council of the Twelve by their clerks, Orson Hyde and William E. McLellin, it read in part as follows: We therefore feel to aks of him whom we have acknowledged to be our Prophet and Seer, that he inquire of God for us, and obtain a revelation, (if consistent) that we may look upon it when we are separated, that our hearts may be comforted. Our worthiness has not inspired us to make this request, but our unworthiness. We have unitedly asked God our Heavenly Father to grant unto us, through His Seer, a revelation of His mind and will concerning our duty that coming season, even a great revelation, that will enlarge our hearts, comfort us in adversity, and brighten our hopes amidst the powers of darkness. ... In those early years of the Church in which this revelation was given there was no distinction made between a quorum and a council Today we would say that most quorums are not councils. In these verses the quorums being referred to (the First Presidency and the Twelve) are also priesthood councils. A priesthood council is an administrative decision-making body of priesthood bearers called together under the direction of a priesthood president or a key holder. All quorum presidencies are priesthood councils. Wilson K. Andersen, "Revelations on Priesthood, Keys, and Quorums," Studies in Scripture, Volume One: The Doctrine and Covenants, Edited by Robert L. Millet and Kent P. Jackson (Sandy, Utah: Randall Book Co., 1984), p. 403-412. quorum vosunum: of needing to be one - quorum was abbreviation used in English common law This extensive revelation on priesthood is dated in the 1921 edition as 28 March 1835. However, it is clear that not all of the section was received on that day. The 1981 edition adds this explanation: "Although portions of this section were received on the date named, the historical records affirm that various parts were received at sundry times, some as early as November 1831." The records referred to tell us that when first published in the 1835 edition of the Doctrine and Covenants, this revelation was section III and captioned "On Priesthood" with no date given. Later, the 1876 edition was prepared by Elder Orson Pratt, and he place this revelation as section CVII with the explanation "the fore part, or first fifty-eight verses, being given March 28th, 1835; the other items were revealed at sundry times." Since the entire document appeared in the 1835 edition, the "sundry times" spooken of by Elder Pratt had to have been earlier than 28 March 1835. The material now in verses 59-100 is in the "Kirtland Revelation Book," which states that this material was revealed in November 1831. This information clarifies D&C 107:58, which refers to an earlier but unspecified revelation on Church government. Likewise, verse 93, which speaks of a "vision showing the order of the seenty," also seems to refer to an earlier revelation. There are other evidences that parts of section 107 were received earlier than the traditional date. For example, verses 53-55 occur verbatim in a blessing given by the Prophet to his father on 18 December 1833, sixteen months before the popular date given for section 107. The realization that section 107 is a compilation of revelations rather than a single one received on 28 march 1835 is historically quite helpful to understanding the Doctrine and Covenants. It says something about how revelation comes and how it is used and indicates that the Prophet received some revelations earlier than the date under which they appear formally in the Doctrine and Covenants. Robert J. Matthews, "The New Publications of the Standard Works--1979, 1981," Brigham Young University Studies, Volume 22, Number 4, p. 412-413. The First Presidency had jurisdiction over the entire church. (Verse 22) Members did not necessarily come from the Quorum of the 12 Apostles. When Joseph Smith was killed, the First Presidency did not automatically dissolve, as is done today. First Counselor Sidney Rigdon was sustained in his position as a member of the First Presidency; Second Counselor Amasa Lyman returned to his position in the Quorum of the 12 Apostles. It was also sustained that Sidney Rigdon should continue the mission to Pennsylvania (that he wasn't doing when the Prophet died). Also, even though Rigdon was sustained as a member of the First Presidency, the saints clearly sustained to follow the Quorum of the 12 Apostles as they completed the Prophet's goals to build a temple, complete the exodus to the west, etc. (Rigdon didn't even have all the temple ordinances, making it impossible for him to supervise the administration of those ordinances to other church members. He was excommunicated a few months later for attempting to administer those ordinances which he had not yet received.) The Quorum of the 12 Apostles originally had jurisdiction only in areas where no High Council was organized. (Verses 23-24, 33) "Mission-field jurisdiction" is what is meant by the phrase "thus differing from other officers in the church in the duties of their calling." Joseph Smith administered the temple ordinances to most of the Quorum of the 12 Apostles, and also specifically gave the assignment and authority to perform those ordinances to the 12 Apostles. This temple authority (usually called "Keys of the Priesthood" in that time period) was the basis for the succession of the 12 Apostles after the Prophet was killed. The seventy (verses 25-26) also had jurisdiction only in the "mission field," "thus differing from other officers in the church in the duties of their calling." The phrase "equal in authority to that of the Twelve special witnesses or Apostles just named" has always been ambiguous. It is clear from several talks by President Hinckley--especially during the time period that President Benson was ill--that the seventy do NOT have the same authority. President Hinckley continually stated that the First Presidency and the 12 Apostles hold the keys of the priesthood. (It is also obvious because the First Presidency and 12 Apostles call and delegate to the seventy.) The high council in Zion (Jackson County, or later in Nauvoo), had jurisdiction over the majority of the saints (verse 37). High councils in the "Stakes of Zion" (using the analogy of the stakes around the center pole of a tent that support it) had jurisdiction over smaller numbers of saints in their respective stake boundries. (verse 37) It should be obvious that the Quorum of the 12 Apostles are now essentially the high council described in these verses; this high council has not been eliminated, just combined with the 12 apostles. McLellin's journal presents students of early Latter-day Saint history with a different chronology of--or at least a different location for--events surrounding the meeting in which the Twelve met with the Prophet ... and Joseph's asking for and receiving the first fifty-eight verses of the revelation known as the "Revelation on Priesthood" (D&C 107). ... indicate that the meeting was held in Kirtland on March 18, 1835. ... ... March 30, it is also possible that this extremely significant meeting and Joseph's receipt of the "Revelation on Priesthood" occurred in Huntsburg rather than in Kirtland. The Journals of William E. McLellin, 1831-1836, Edited by Jan Shipps and John W. Welch, (Brigham Young University and BYU Studies, 1994), p. 167. Section 108 ... The revelation informed Sherman that he would receive an ordination in conjunction with the "first of mine elders," a term which referred to a chosen few who were to receive an "endowment." The Kirtland endowment was to consist of rich outpouring of God's spirit upon the faithful elders. Preparation for the "endowment" occupied much of the Church leaders' time during the early month of 1836. Brethren who had been selected to participate in this important event met regularly in the Kirtland Temple during January and February 1836. This preparation, intended to sanctify the brethren, involved the following: 1. Confessing of sins and asking forgiveness, 2. Covenanting to be faithful to God, 3. Having one's body washed and bathed with cinnamon-perfumed whiskey, 4. Washing one's own body with pure water and perfume, 5. Having one's head anointed with holy oitl, 6. Having the anointing blessing sealed with uplifted hands (the sealing blessing consisting of three parts: solemn prayer, a sealing prayer, and the hosanna shout), and 7. Washing of faces and feet and partaking of the Lord's Supper. Lyndon W. Cook, The Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, (Salt Lake City: Deseret Book, 1985), p. 216-217. On that same day that the apostles were first called, Elder Lyman Sherman was called to be one of the presidents of the Seventies. Some months later, in December, President Sherman came to the Prophet Joseph with a request for the word of the Lord through him, "for," he said, "I have been wrought upon to make known to you my feelings and desires, and was promised that I should have a revelation which would make known my duty." Section 108 was then revealed. Wilson K. Andersen, "Revelations on Priesthood, Keys, and Quorums," Studies in Scripture, Volume One: The Doctrine and Covenants, Edited by Robert L. Millet and Kent P. Jackson (Sandy, Utah: Randall Book Co., 1984), p. 412. This revelation is directed through the Prophet Joseph Smith to Lyman Sherman. The former editions of the Doctrine and Covenants have not presented enough background material in the heading to enable the reader to understand the content of the revelation correctly; consequently, there has been some misunderstanding concerning it Former editions have interpreted the revelation as a promise to Brother Sherman that he would be ordained to the office of elder (see the heading to the 1921 and subsequent printings). However, since Brother Sherman was already a seventy and a high priest at the time of the revelation, some additional background is needed. On 26 December 1835, Lyman Sherman came to the Prophet and said he was "wrought upon" and troubled and desired a revelation through the Prophet as to his (Sherman's) duties. Just what was bothering him is not specified. The direction in D&C 108:2-4 (26 December 1835) is that Brother Sherman should let his "soul be at rest concerning your spiritual standing" and that he would be "remembered with the first of mine elders, whom I have chosen." This is not intended to mean an ordination to the office of elder in the Melchizedek Priesthood (as the 1921 edition states), since he was already a high priest, but seems to mean something like, "You shall be one of the first (leading) elders in the Church, etc." In 1837 he was released from the office of seventy (since at that time high priests could not be seventies) and was subsequently called as a member of the Twelve (16 January 1839) but died (February 1839) before he was ordained. The headnote and content summary to this section in the new edition of the Doctrine and Covenants are worded in a manner to guide the reader toward a proper context and interpretation. This section is a clear example of the need for adequate background information if we are to understand correctly. Robert J. Matthews, "The New Publications of the Standard Works--1979, 1981," Brigham Young University Studies, Volume 22, Number 4, p. 413. ------------------------------ Date: Wed, 10 Sep 1997 21:26:15 -0700 From: "Perry L. Porter" Subject: ---> Lesson 33 Doctrine and Covenants 109-10 Lesson 33 Scriptural Highlights 1. Obedience and sacrifice bring spiritual blessings. 2. An inspired dedicatory prayer helps the Saints understand the purposes of temples. 3. The Lord accepts the Kirtland Temple, and messengers restore vital keys. Invite any class members who have attended a temple dedication to share their experiences. Prayerfully consider how you can most effectively teach the significance of temples and the importance of the events recorded in D&C 110. Discussion and Appilcation Questions * Why did the Lord want the Saints in Kirtland to build a temple? (D&C 95:8; 109:5-9; compare D&C 88:117-20.) * How were the Saints blessed for the sacrifices they made in building the Kirtland Temple? (D&C 109:4-5; 110.) How might we make greater sacrifices to further the work of the Lord done in the temples? * Why must we be worthy when we enter the temple? (D&C 109:20-21; 97:15-17.) What blessings may we receive as we attend the temple worthily? (See D&C 109:13-19 and the quotation from President Benson.) How have these blessings been evident in your life? What responsibilities and blessings do we have as we leave the temple? (D&C 109:22-28, 34-46.) What does it mean to you to leave the temple armed with the power, name, and glory of God? (D&C 109:22.) How has temple attendance strengthened you against temptation? (D&C 109:24-28.) How has temple attendance prepared you to proclaim the gospel? (D&C 109:23, 38-42.) * During the dedicatory prayer for the Kirtland Temple, the Prophet prayed for the Church's enemies. (D&C 109:50.) How do you think the Saints felt about praying for those who drove them from their homes? What good can come from praying for our enemies? * What did Joseph Smith pray for in D&C 109:54-80? How intently do we pray for these blessings today? How has the Lord answered prayers that the entire Church has offered? * Why do you think Joseph Smith described the Lord's appearance by comparing it to fire, snow, the sun, and the rushing of greet waters? (D&C 110:1-4; Joseph Smith - History 1:17.) * Which ancient prophets appeared to Joseph Smith and Oliver Cowdery in the Kirtland Temple? (D&C 110:11-16.) What keys did Moses restore? (Articles of Faith 1:10.) What did Elias restore? (Abraham 2:9-11.) What power did Elijah restore? (See Malachi 4:5-6 and the quotation from the Prophet Joseph Smith.) How are we blessed today because the Lord has restored these keys and powers? Quotations President Ezra Taft Benson: "When you attend the temple and perform the ordinances that pertain to the House of the Lord, certain blessings will come to you: " * You will receive the spirit of Elijah, which will turn your hearts to your spouse, to your children, and to your forebears. " * You will love your family with a deeper love than you have loved before.... " * You will be endowed with power from on high as the Lord has promised. " * You will receive the key of the knowledge of God. (See D&C 84:19.) You will learn how you can be like Him. Even the power of godliness will be manifest to you. (See D&C 84:20.) " * You will be doing a great service to those who have passed to the other side of the veil in order that they might be 'judged according to men in the flesh, but live according to God in the spirit.' (D&C 138:34.) "Such are the blessings of the temple and the blessings of frequently attending the temple" (Ensign, Aug. 1985, p 10). The Prophet Joseph Smith: "The spirit, power, and calling of Elijah is, that ye have power to hold the key of the revelations, ordinances, oracles' powers and endowments of the fulness of the Melchizedek Priesthood and of the kingdom of God on the earth; and to receive, obtain, and perform all the ordinances belonging to the kingdom of God, even unto the turning of the hearts of the fathers unto the children, and the hearts of the children unto the fathers" (Teachings of the Prophet Joseph Smith, p. 337). Additional Ideas 1. Encourage class members to attend the temple regularly. 2. Have class members sing a hymn about the temple. Next Week's Reading Assignment Doctrine and Covenants 111-20 Page 65 Class Member Study Guide Lesson 33 The first latter-day temple was completed in Kirtland, Ohio, in 1836 through great personal sacrifice. When work on the temple began, most of the Saints had been in Kirtland less than two years and were very poor. Nevertheless, they gladly responded to calls to work on the Lord's house. Work on the temple was interrupted in 1834 when most of the able-bodied men marched to Missouri with Zion's Camp. Work was also slowed by persecution. The men who worked on the temple often had to stand guard at night to protect their work from vandalism. The women fed and clothed the workmen and wove carpets and draperies for the temple's interior. Some of the sisters contributed glassware to be crushed and mixed into the plaster to give the temple's exterior a sparkling appearance. The Saints' sacrifices in building the temple brought many blessings. In the months before the temple was dedicated, remarkable spiritual manifestations occurred. On 21 January 1836 the Prophet Joseph Smith and others saw a glorious vision of the celestial kingdom (see D&C 137). In at least ten subsequent meetings in the temple, people reported seeing angels. Some even saw the face of the Savior. (See History of the Church, 2:379-82.) The temple was dedicated on 27 March 1836. Joseph Smith read a dedicatory prayer that had been given to him by revelation (see D&C 109). The Spirit of the Lord was poured out upon the people. Prophecies were given in tongues, angels appeared, and a pillar of light rested on the temple. One week later on 3 April 1836, the resurrected Lord and the ancient prophets Moses, Elias, and Elijah appeared in the temple (see D&C 110). All these events were in fulfillment of the Lord's promise that in Ohio his Saints would be "endowed with power from on high" (D&C 38:32). * What blessings may we receive as we attend the temple worthily? (D&C 109:13-21; 97:15-17.) * What responsibilities do we have as we leave the temple? (D&C 109:22-28' 34-46.) * What keys and powers were restored to Joseph Smith in the Kirtland Temple? (D&C 110:11-16.) The Kirtland Temple was built by the Saints of Kirtland, Ohio, through great sacrifice. It was dedicated by the Prophet Joseph Smith on 27 March 1836 (see D&C 109). Page 66 - ----------------- When the revelation was given to build this temple there were only about one hundred members (approximately twenty families) living in the Kirtland township. These people were not only few in number, but they lacked land, money, and architectural knowledge. ... Within three years, membership in Kirtland increased from one hundred to thirteen hundred. During a fifteen-week period, extending from 21 January to 1 may 1836, probably more Latter-day Saints beheld visions and received gifts of tongues, interpretation of tongues, and prophecy than during any other period in the history of the Church. contemporaries reported that members beheld heavenly being during ten meeting, that many saw visions during eight of these meetings, and that Latter-day Saints beheld the Savior on five occasions. ... On the evening of 21 January 1836, about forty men entered the nearly completed Kirtland Temple. Although the outside plastering had been completed, workers were busy at that time plastering and painting the interior. While climbing the circular staircase, these bearers of the priesthood passed the second floor, which resembled the first with four tiers of pulpits on either end of the room. They continued to the third floor, an attic which had been divided into five classrooms. About sixteen of these men gathered in the west room, which was then being used as a classroom by students studying Hebrew. Accompanying Joseph Smit were his two counselors and his father (who was serving as patriarch), Hyrum Smith, the two bishoprics (one from Missouri and the other residing in Kirtland), and Joseph Smith's scribe, Warren Parrish. After the Prophet had introduced one of the ordinances connected with the Kirtland endowment--the ordinance of anointing--Jospeh Smith testified that "the heavens were opened upon us," and he "beheld the celestial kingdom of God, and the glory thereof." ... Before this remarkable series of vision ended, the high councils from Kirtand and Missouri entered the room, received their anointings, and were blessed with the ministering of angels. The Prophet added that while some of these leaders communed with holy angles, others "saw the face of the Savior" and the spirit of prophecy and revelation was poured out in might power. When Oliver Cowdery attempted to describe this unusual meeting, he wrote, the "glorious scene" was "too great to be described." "I only say," he added, "the heavens were opened to many, and great and marvelous things were shown." ... On Saturday, 26 March, the day preceding this solemn assembly, Joseph Smith, Oliver Cowdery, Sidney Rigdon, Warren Cowdery ..., and Warren Parrish (Joseph's scribe) met in the president's room on the third floor of the temple to make final preparations for the service. According to Oliver Cowdery, during this meeting he assisted Joseph Smith "in writing a prayer for the dedicaiton" of the Lord's house. On Sunday, 27 March, approximately eight hundred members (only a portion of those who desired to attend) crowded into the temple to participate in its dedication. During this meeting, which began at nine o'clock and continued until four in the afternoon with only a fifteen or twenty minute intermission, Sidney Rigdon conducted and spoke for two and one-half hours. In the afternoon, Joseph Smith delivered the dedicatory prayer which had been received by revelation... Following this prayer the choir sang a hymn written earlier by William W. Phelps in anticipation of a glorious occasion, "The Spirit of God Like a Fire is Burning." The Prophet then received approval of this prayer from the respective priesthood quorums and the congregation." Following the closing remarks by Hyrum Smith and Sidney Rigdon and Rigdon's closing prayer, the congregation sealed the proceedings with the Hosanna Shout, shouting "Hosanna! Hosanna! Hosanna to God and the Lamb!" three time, and "sealing it each time with amen, amen and amen." Some who attended this solemn assembly testified that an angel was present and accepted the proceedings. Others were more specific and declared that the Savior was present and that the apostle Peter had come to accept the dedication. By early April bearers of the priesthood had received their washings and anointings, including participating in the ordinance of the washing of feet; they had therefore received a partial endowment. Shortly thereafter, Joseph Smith and Oliver Cowdery knelt in prayer behind drawn curtains adjacent to the large pulpits on the werst side of the main floor of the temple. The date was Sunday, 3 April 1836, exactly one week following the dedication of the Lord's House. During the morning hours Elder Thomas B. Marsh (then president of the Twelve) and Elder David W. Patten (also an apostle) spoke to the Saints. In the afternoon the Presidency and the apostles participated in administering and passing the sacrament, after which Joseph Smith and Oliver Cowdery commenced praying privately. At that moment these two men participated in one of the most important visions of the ages. Alghough temple work as we know it today was not performed in our first temple ..., the keys to engage in temple work were unfolded in that House of the Lord.... ... The identity of Elias--whether he be Noah, Abraham himself, or a prophet named Elias from the days of ABraham--is not clearly known. Milton V. Backman, Jr. and Robert L. Millet, "Heavenly Manifestations in the Kirtland Temple," Studies in Scripture, Volume One: The Doctrine and Covenants, Edited by Robert L. Millet and Kent P. Jackson (Sandy, Utah: Randall Book Co., 1984). ... In December the important "Olive Leaf" revelation not only spelled out significant doctrine, but also commanded the elders to establish a house, "even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of God." ... ... It was a striking building that utilized traditional motifs arranged in an unorthodox pattern, with two main doors instead of three, a vertically unaligned center window used to light both floors, and a second story replacing the more typical gallery. Inside, two sets of pulpits gave the assembly room an unusual double front. Four tiers of lavishly carved pulpits for the Melchizedek Priesthood were placed on the west (where other denominations placed a single pulpit), and pulpits for the Aaronic Priesthood were placed on the east. Veils or curtains lowered by hidden ropes and pulleys divided the room into quarters and covered the pulpits when the presiding officers wished privacy. The temple was built of sandstone covered with plaster. ... ... Two months before the dedication ceremonies that Prophet introduced among the leaders an ordinance of washing and anointing with oil, wich symbolized the spirituality and cleanliness they desired. At an impressive meeting in the attic rooms of the temple, the Prophet and others reported visions of the celestial kingdom.... On the day of the dedication, March 27, nearly half the crowd had to be turned away, but the ceremonies were later repeated for them. Morning and afternoon meetings were held, the sacrament of the Lord's supper was served, a new hymn was sung, several testimonies were heard, and the event concluded with the whole congregation shouting together three times: "Hosanna, Hosanna, Hosanna to God and the Lamb, Amen, Amen, Amen." ... That night members of the priesthood met in the temple to be instructed in the ordinances of washing of feet and anointing with oil. Suddenly, they reported, they heard the room filled with sounds of wond. People outside the temple heard the sound and said they saw a shaft of light on the temple steeple, and inside the priesthood members spoke in tonges. In an atmosphere like the day of Pentecost, the Prophet admonished the Twelve to carry the gospel to the nations. Two days later priesthood members spent an all-night session receiving washings and anointings, and on March 30 another day of pentecost was recorded. Several testified to visions of the Savior and of angels. A final outpouring of such experience came on April 3 following two meetings attended by a thousand Saints. Joseph Smith and Oliver Cowdery dropped the curtains that surrounded the west pulppits and, after solemn prayer, received visions of the Savior and the ancient prophets Moses, Elias, and Elijah, each of whom restored certain keys pertaining to the last days. ... regular Sunday meetings at 10 A.M. and 4 P.M., fast meetings on the first Thursday of each month with Patriarch Joseph Smith, Sr., presiding, school classes durng the week, and separate meetings for the Melchizedek Priesthood quorums on weekday evenings. Soona new corps of missionaries left, having received the "endowment from on high" promised when the Saints left their New York homelands to gather in Ohio. ... James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints, (Salt Lake City: Deseret Book Company, 1976) p. 97-101. Section 109 Approximately one thousand Saints crowded into the Kirtland Temple on the morning of 27 March 1836 to participate in the dedication of that sacred edifice. Prayer were offered, hymns sung, and sermons preached. The dedicatory prayer was pronounced by Joseph Smith in the afternoon, when he announced that Peter the apostle had been in their midst to accept the dedication. After the prayer had been read, the several quorums, as well as the entire congregation, voted unanimously to accept it. ... I met in the presidents room pres. J. Smith, jr. S. Rigdon, my brother W.A. Cowdery & Elder W. Parrish, and assisted in writing a prayer for the dedication of the house. Lyndon W. Cook, The Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, (Salt Lake City: Deseret Book, 1985), p. 218. ... When the dedication prayer was read by Joseph, it was read from a printed copy. This was a great trial of faith to many. "How can it be that the prophet should read a prayer?" ... Lyndon W. Cook, The Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, (Salt Lake City: Deseret Book, 1985), p. 330. Section 110 ... Although this revelation was not published until 1852, it was recorded contemporaneously in the Prophet's diary in the hand of Warren A. Cowdery.... Lyndon W. Cook, The Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, (Salt Lake City: Deseret Book, 1985), p. 220. Elijah means "My God is Jehovah". El = God, -i- = of me (Eli- = my God), Jah is a shortened form of Jahweh (Jehovah in English). Elias means the same thing. The -as ending in Greek is equivalent to the -jah ending in Hebrew. So Elias and Elijah are the Greek and Hebrew forms of the same name. Elias and Elijah do not, however, appear to be the same person in this revelation. ------------------------------ End of gdm Digest V1 #22 ************************ 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.