D&C 115-120 Quotes and Notes

D&C 115-120 Quotes and Notes

We worked to make sure that the majority of what we cover in this podcast is in our show notes. However, there is so much material in this podcast, that we were unable to put everything in these notes, and for this, I apologize. Much of what we gather come from the historical sources of Stephen LeSueur,^[1]Stephen LeSueur, The 1838 Mormon War in Missouri, University of Missouri, 1987. Leland Gentry, Todd Compton,^[2]Leland Gentry and Todd Compton, Fire and Sword: A History of the Latter-day Saints in northern Missouri, 1836-1839, Greg Kofford Books, 2010, Alexander Baugh,^[3]A call to arms: The 1838 Mormon defense of northern Missouri, BYU Studies, 2000. “Joseph Smith in Northern Missouri, 1838,” in Joseph Smith, Prophet and Seer, edited by Richard Neitzel … Continue reading and Max Parkin.^[4]Max Parkin, “The Nature and Cause of Internal and External Conflict of the Mormons in Ohio Between 1830 and 1838,” BYU Thesis, 1966. I also want to express my thanks to John Peterson^[5]On a rather personal note, I want to publicly express my gratitude for John and his great mind and heart. Not everyone has the privilege of having an expert historian as a dear friend that will spend … Continue reading for his willingness to work with me in my search for many of these sources over the years. History is messy, and there are people on both sides of this conflict, referred to in the podcast as the 1838 Mormon War. We worked to balance what we covered in this podcast, and we also realize that we left many things out. It is challenging to tell a story as complicated as this in just one sitting. Hopefully this will inspire lovers of Church history to pick up where we left off and tell the story in ways that include more voices. We thank you for listening to the podcast!

1836-38 Timeline – events leading to and surrounding the Mormon War of 1838

Jul.-Aug. 1836 – Joseph, Sidney, Hyrum and Oliver leave to Massachusetts.

Summer 1836 – Saints settle in Far West, Missouri.

26 Dec. 1836 – Caldwell County created.

Jan. 2, 1837 – The Kirtland Safety Society opens.

May 1837 – The financial panic of Ohio.

Aug. 1837 – “The Old Standard” causes problems in the Kirtland Temple.

Nov. 1837 – Joseph Smith briefly visits Far West.

Jan. 12, 1838 – Joseph and Emma leave Kirtland, never to return.

14 Mar. 1838 – Joseph Smith arrived to settle in Far West.

May 1838 – Adam-ondi-Ahman founded.

Jun. 1838 – DeWitt is settled.

Jun. 1838 – The Written Resolution to the dissenters: Get out of Caldwell.

Jun. 1838 – The Danites work to remove the dissenters from among the Saints.^[6]Several Church members became overzealous in their desire to resist persecution in Far West, even forming a clandestine society known as the ”Daughters of Zion,” or “Danites.” These Danites … Continue reading

Jun. 19, 1838 – Sidney Rigdon gives his “Salt Sermon.”

Jul. 4, 1838 – Sidney Rigdon gives his Independence Day speech. Cornerstones laid for Far West Temple.

Jul. 8. 1838 – Four new Apostles called. The Law of Tithing revealed. D&C 117-120 received.

Aug. 6, 1838 – Gallatin election battle.^[7]It can be said that this is the beginning of The Mormon War of 1838. Reed Durham writes, Perhaps the ultimate consequences of this battle leading to the total expulsion of the Mormons would not have … Continue reading

Aug. 8, 1838 – The Judge Adam Black affair.

Oct. 16, 1838 – Hiram Park writes to Lyman Wight authorizing the right to defend the Saints.

Oct. 18, 1838 – The burning of Gallatin.

Oct. 19-20, 1838 – Apostles Marsh and Hyde leave the Saints.

Oct. 24, 1838 – Marsh and Hyde’s Affidavit.

Oct. 24-25, 1838 – The Battle of Crooked River. Boggs receives exaggerated reports of the conflict.

Oct. 27, 1838 – Executive Order 44- Bogg’s Extermination Order.

Oct. 30, 1838 – Haun’s Mill Massacre.

Nov. 1, 1838 – Surrender at Far West. Joseph and six others are taken to Independence and then to Richmond.^[8]The men were to await a court inquiry into their charges of treason, murder, arson, robbery, and perjury. At the inquiry on November 28, the prisoners were bound over for trial, and Joseph Smith and … Continue reading

Dec. 1-Apr. 6 1838-39 – Joseph Smith imprisoned in Liberty Jail.

D&C 115 April 11, 1838

Historical Background

Steven Harper^[9]D&C 115 Brief Synopsis, from Doctrine and Covenants Contexts, p. 297-299. provides excellent background on this section:

In December 1836, the Missouri state legislature created Caldwell County for Latter-day Saints to settle and named Far West as its seat. Some two thousand Saints gathered to Far West, with a few thousand more in the surrounding area. On April 6, 1837, the Church’s seventh anniversary, they made plans to build a temple like the one in Kirtland, Ohio. They chose a site in the center of town and came together to break ground. Then the work stopped. When Joseph visited Far West in November, a council decided to postpone temple building until the Lord revealed otherwise.^[10]“Minutes, 6 November 1837,” 81, The Joseph Smith Papers, accessed December 2, 2020. Joseph decided to postpone the building of a temple in Far West until he received further direction from the … Continue reading A few weeks after Joseph moved to Far West in March 1838, the Lord revealed his will concerning the temple, the name of His Church, and the gathering of the Saints.

At its organization on April 6, 1830, the Church was called the “Church of Christ” (see D&C 20:1). Then, beginning on May 3, 1834, Church leaders officially adopted the title, “The Church of the Latter Day Saints.” Section 115 commands that it be called “the Church of Jesus Christ of Latter Day Saints,” a designation Joseph had already begun using.^[11]K. Shane Goodwin, “The History of the Name of the Savior’s Church: A Collaborative and Revelatory Process,” BYU Studies Quarterly 58:3 (2019): 5–41.

Shortly after the Lord revealed section 115, Thomas Marsh, president of the Quorum of the Twelve Apostles, wrote of its content to Wilford Woodruff:

Since Br. Joseph came to this place, we have been favored with a lengthy revelation in which many important items are shown forth. First, that the Church, shall hereafter be called. ‘The Church of Jesus Christ of Latter-day Saints.’ Second, it saith ‘Let the City Farwest be a holy and a consecrated land unto me, and it shall be called most holy, for the ground upon which thou standest is holy: Therefore, I command you to build a house unto me, for the gathering together of my Saints, that they may worship me.’ 3d. It also teaches, that the foundation stone must be laid on the 4^th of July next, and that a commencement must be made in this following season; and in one year from that time, to continue the work until it is finished. Thus we see that the Lord is more wise than men, for [some] thought to commence it long before this, but it was not the Lords time, therefore, he over threw it, and has appointed his own time. The plan is yet to be shown to the first presidency, and all the Saints, in all the world, are commanded to assist in building the house [of the Lord].^[12]Thomas B. Marsh to Wilford Woodruff, April 30, 1838, Church History Library, Salt Lake City, Utah.

The Saints gathered on July 4, 1838, to obey section 115’s command to begin work on the temple. George Robinson, Joseph’s secretary, reported, “We therefore met on this day in Far West Mo. To make our decleration of independence, and to Lay the corrnerstones of the house of the Lord agreeably to the commandment of the Lord unto us given April 26^th 1838.”^[13]“Journal, March–September 1838,” 46, The Joseph Smith Papers, accessed December 2, 2020. The Saints then gathered building materials so that construction could proceed on April 26, 1839, as the revelation specified. Meanwhile, according to one Missouri historian, the walls inched upwards to nearly three feet before the Saints were driven from the state by the governor’s executive order in the fall.^[14]William A. Wood, “An Old Mormon City in Missouri,” American Magazine of History 16 (1886): 98–99; as cited in Gentry, “A History of the Latter-day Saints in Northern Missouri,” … Continue reading

In obedience to verse 18, Joseph led three expeditions in the spring of 1838 to search out locations for “stakes in the regions round about” (D&C 115:18). Additional explorations were conducted throughout the summer and land surveys conducted in anticipation of more Saints arriving in the fall. On June 28, 1838, at a small grove near the home of Lyman Wight, near Spring Hill in Daviess County, Joseph Smith organized the Adam-ondi-Ahman stake, the third stake organized in the Church.

Problems in Missouri the Spring of 1838

Oliver Cowdery sold some Church lands in Jackson County held in his name in the winter of 1838, something that was in violation of the command to continue holding claim to properties (D&C 101.99). Early in February 1838 the high council tried John Whitmer and W. W. Phelps for misusing Church funds and David Whitmer for willfully breaking the Word of Wisdom.

Despite some feeling that the high council was not authorized to try these men, a majority voted to reject them, and a resolution to this effect was sent to the branches and accepted by the Saints. When they claimed that the trial was illegal and that they had not been present to defend themselves, the high council was convinced that they were “endeavoring to palm themselves off upon the Church, as her Presidents” after they had been properly removed.^[15]In History of the Church, 3:7. Therefore, on 10 February the high council, with the assistance of two Apostles, excommunicated W. W. Phelps and John Whitmer and sustained Thomas B. Marsh and David W. Patten as acting presidents until the expected arrival of Joseph Smith. Additional action against David Whitmer, Oliver Cowdery, and Lyman Johnson, an Apostle who had joined the dissenters, was postponed pending the Prophet’s arrival.^[16]Church History in Fulness of Times, The Church in Northern Missouri, 1836-1838, p. 181-192.

Joseph Smith received a revelation on the day he left Kirtland on January 12, 1838. In this revelation he is warned:

“You are clean from the blood of this people and woe unto those who have become your enemies who have professed my name saith the Lord, for their judgment lingereth not and their damnation slumbereth not, Let all your faithful friends arise with their families also and get out of this place and gather themselves together unto Zion and be at peace among yourselves O ye inhabitants of Zion or there shall be no safety for you, even so, Amen.”^[17]Revelation, 12 January 1838-C, p. 1, JSP, “Zion” in this revelation appears to refer to the state of Missouri generally and not Jackson County where the city was originally planned to be built. … Continue reading

After Joseph and Emma escape the danger that was in Kirtland, those who were part of the group that plotted against him moved near to where Joseph and Emma lived in Missouri. Notable figures included Oliver Cowdery, John Whitmer, David Whitmer, W.W. Phelps, and Lyman Johnson. When seen through the lens of Joseph’s desire to “be at peace among yourselves,” we can see his desire to not had internal dissension within the Church.

By June of 1838 many members of the Church desired to find a way to remove the dissenters from among their midst. They apparently concluded that it was a greater crime to tolerate the dissenters in their midst than it was to drive them out. John Corrill documents the mood at the time: “The Church, it was said, would never become pure unless these dissenters were routed from among them. Moreover, if they were suffered to remain, they would destroy the Church. Secret meetings were held and plans were contrived how to get rid of them. Some had one plan and some another, but there was backwardness in bringing it about, until President Rigdon delivered from the pulpit what I call the Salt Sermon.^[18]John Corrill, A Brief History of the Church of Christ of Latter Day Saints, 1838, p. 30-31.

Stephen LeSueur^[19]Stephen LeSueur, The 1838 Mormon War in Missouri, University of Missouri, 1987. explains the work of many members of the Church in their efforts to remove the dissenters:

A group of Mormons met secretly in Far West to discuss how to get rid of the dissenters. The group adopted the name Daughters of Zion, which they later changed to Sons of Dan, or Danites.^[20]John Corrill believed the name “Daughters of Zion” was taken from Micah 4:13 (A Brief History, p. 32). Albert P. Rockwood stated that the Mormon Armies of Israel were called Dan … Continue reading Some of the Mormons proposed killing the dissenters, but these and other radical plans were successfully opposed by Thomas Marsh, president of the Twelve Apostles, and John Corrill. The Danites took no action against the dissenters until Sunday, 17 June, when Sidney Rigdon preached what later became known as the Salt Sermon.^[21]LeSueur, p. 38. For information on the Salt Sermon and the subsequent expulsion of the dissenters, see Robinson, “Scriptory Book,” p. 47; Peck, “Manuscript,” pp. 6–7; … Continue reading Rigdon denounced Mormon apostates, comparing them to the salt that Jesus spoke of in the Gospel of St. Matthew. If the salt has lost its savor, Rigdon said, it must be cast out and trodden under the feet of men. Rigdon accused the dissenters in Far West of seeking to overthrow the Church and committing various crimes. Although he mentioned no names, the Mormons knew of whom he spoke. The next day the Danites sent a letter to the chief dissenters, warning them that the citizens of Caldwell County would no longer tolerate their abusive conduct. The letter; reportedly written by Sidney Rigdon, was signed by eighty three Mormons, including Joseph’s brother and counselor, Hyrum Smith, several Far West high councilmen, and George W. Pitkin, the Caldwell County sheriff. After describing the many offenses allegedly committed by the dissenters, the letter announced that the Mormons intended to drive them from the county. “There are no threats from you—no fear of losing our lives by you, or by any thing you can say or do, will restrain us,” the Mormons warned, “for out of the county you shall go, and no power shall save you.”^[22]LeSueur, p. 38-39;  Document, p. 105, testimony of Sampson Avard; and Robinson, “Items of Personal History,” p. 146.

The threat of violence created the desired effect. On 19 June the dissenters fled with their families to Richmond, Ray County. “These men took warning, and soon they were seen bounding over the praire like the scape Goat to carry of [f] their own sins,” wrote George W. Robinson, one of the Danite leaders, regarding the dissenters’ flight; “we have not seen them since, their influence is gone, and they are in a miserable condition, so also it [is] with all who turn from the truth . . .,”^[23]LeSueur, p. 39. “Scriptory Book,” p. 47. For the dissenters’ expulsion, see also Corrill, A Brief History, p. 30; Peck, “Manuscript,” p. 7; and Whitmer, … Continue reading The Mormons seized their property in Far West and held it for debts allegedly owed to the Church. The dissenters, claiming the Mormons stole the property, initiated a series of lawsuits for its recovery.

The expulsion of these men from Far West reflected a growing militant spirit among the Mormons, revealed a rigid intolerance for those who opposed their practices and teachings, and demonstrated their willingness to circumvent the law to protect their interests. Some Mormons objected to this lawless spirit, claiming that it violated the principles of republican government, but Sidney Rigdon defended the Saints’ treatment of the dissenters:

“. . . when a county, or body of people have individuals among them with whom they do not wish to associate and a public expression is taken against their remaining among them and such individuals do not remove it is the principle of republicanism itself that gives that community a right to expel them forcibly and no law will prevent it.”^[24]Peck, “Manuscript,” p. 8. Rigdon compared their action to the hanging of gamblers in Vicksburg by a vigilante committee.

The action against the dissenters proved especially disturbing to John Corrill. A member of the Church since January 1831, the forty-three-year old Corrill had passed through the persecutions in Jackson and Clay counties. Like many of his fellow Saints, he had risked his life to defend Mormon rights in  Independence, where he was briefly imprisoned during the disturbances there. He held numerous positions of leadership in the Church, serving as counselor to Bishop Partridge for six years, and was intimately involved in nearly every phase of Mormon history in Missouri. Corrill’s ability to negotiate and settle disputes between the Mormons and their neighbors gained him the respect of non-Mormons and the trust of Mormon leaders. His election in 1838 as representative to the state legislature from Caldwell County evidenced that trust. Notwithstanding his own loyalty to the Church, which he believed “to be much nearer the religion of the Bible than any other I could find,” he opposed the action against the Missouri dissenters.^[25]A Brief History, p. 16. He spoke out against the initial attempt to remove David Whitmer, John Whitmer, and W. W. Phelps from their positions of leadership in Far West; at the first Danite meeting he opposed proposals to expel these men from the county; and, finding his efforts to counter those proposals unsuccessful, he secretly warned the dissenters of the Danite plans. “This scene I looked upon with horror, and considered it as proceeding from a mob spirit,” Corrill said regarding the dissenters’ expulsion.^[26]A Brief History, p. 30. His dissatisfaction would continue to grow.

The Danite organization likewise continued to grow throughout the summer and fall of 1838. About three to four hundred Mormons, including some of Joseph Smith’s most loyal followers, joined the band. The men organized into militia units and openly marched and drilled, as if they were preparing for war.^[27]Hosea Stout, a member of the Danite band, reported that the Nauvoo Legion later performed “Danite evolutions of horsemanship as practised in the War in Davis County Missouri in the fall of … Continue reading Under the skillful leadership of Dr. Sampson Avard, the Danites developed into an effective regulatory force among the Saints, pressuring, encouraging, and even threatening fellow Mormons to obey the commandments. The Danites bound themselves with secret oaths and signs and pledged to support each other and the leaders of the Church—whether right or wrong—in all conflicts with their enemies.^[28]This Danite oath, and the willingness of many Danites to break the law in order to protect the Church, are described in several loyal Mormon sources: Morris Phelps, “Reminiscences,” pp. … Continue reading They prohibited excessive criticism of the First Presidency, demanded adherence to the communitarian practices of the Church, and served as an arm of the Church leadership in controlling local politics. The Danites sought by these activities to purge the Church of evil and to help build a righteous city of Zion.

Dr. Sampson Avard, leader of this Mormon vigilante organization, deserves further mention. Little is known about Avard prior to his connection with Mormonism. A former Campbellite preacher, he joined the Mormons sometime in 1835, served on a mission, and was a member of the Far West High Council in early 1838. Although he never held the top position as captain-general in the Danite organization, nearly every source agrees that Avard was the “teacher and active agent” of the society.^[29]Document, p. 114, testimony of John Cleminson. Most of these sources also assert that he was a first-class scoundrel who used the Danites to further his own ambitions within the Mormon power structure. John Corrill said Avard “was as grand a villian as his wit and ability would admit of.”^[30]A Brief History, p. 31. Lorenzo D. Young considered him “a dishonest, hypocritical man.”^[31]Quoted in James Amasa Little, “Biography of Lorenzo Dow Young,” Utah Historical Quarterly 14 (January-October1946): 52. Mormon Judge Elias Higbee, who served as captain-general and Avard’s superior in the Danites, described Avard as ”a man whose character was the worst I ever knew in all my associations or intercourse with mankind . . . .”^[32]HC 4: 82–83, “Elias Higbee’s Letter to the Prophet, February 20, 1840.” Higbee, as well as most Mormons, however, had little critical to say about Avard until after the doctor’s disaffection with Mormonism. Only John Corrill, Thomas Marsh, and a few others who later were viewed as dissenters opposed Avard’s schemes from the beginning. Peter Burnett, editor of the Liberty Far West, said Avard was “a very eccentric genius, fluent, imaginative, sarcastic . . . .”^[33]Recollections and Opinions of An Old Pioneer (New York: D. Appleton and Company, 1880), p. 63. The crafty doctor used these talents to organize and direct the Danites and to gain the support of Mormon leaders for his policies.

D&C 115.1

At this time Sidney Rigdon and Hyrum Smith were first and second counselors, respectively, to the Prophet Joseph Smith in the First Presidency of the Church. Hyrum was set apart as second counselor in the place of Frederick G. Williams, 7 November 1837.

In addition to the three members of the First Presidency mentioned in this revelation, assistant counselors had previously been called in a conference in Kirtland, Ohio, on 3 September 1837. The minutes of that meeting read: “President Smith then introduced Oliver Cowdery, Joseph Smith, Sen., Hyrum Smith, and John Smith for assistant counselors. These last four, together with the first three, are to be considered the heads of the Church. Carried unanimously.”^[34]Smith, History of the Church, 2:509. By the time this revelation was received, neither Hyrum Smith nor Oliver Cowdery was still serving as assistant counselor in the First Presidency. Hyrum, as this revelation notes, was serving as second counselor in the First Presidency. Oliver Cowdery had lost his membership in the Church on April 12, 1838.^[35]The factors that resulted in this action are many and complex, and several important facts behind the nine (or ten) charges that were raised against Oliver are obscured from our complete view today. … Continue reading

D&C 115.1 And your counselors who are and shall be appointed hereafter

In addition to the three members of the First Presidency mentioned in this revelation, assistant counselors had previously been called in a conference in Kirtland, Ohio, on 3 September 1837. The minutes of that meeting read: “President Smith then introduced Oliver Cowdery, Joseph Smith, Sen., Hyrum Smith, and John Smith for assistant counselors. These last four, together with the first three, are to be considered the heads of the Church. Carried unanimously.”^[36]Smith, History of the Church, 2:509. By the time this revelation was received, neither Hyrum Smith nor Oliver Cowdery was still serving as assistant counselor in the First Presidency. Hyrum, as this revelation notes, was serving as second counselor in the First Presidency. Oliver Cowdery had lost his membership in the Church.^[37]Joseph Fielding McConkie and Craig J. Ostler, Revelations of the Restoration: A Commentary on the Doctrine and Covenants and other Modern Revelations, Deseret Book, 2000, p. 916-917. See … Continue reading

D&C 115.2 Edward Partridge, and his counselors

Edward Partridge was the bishop in Zion; his counselors were Isaac Morley and Titus Billings. John Corrill, who had been his second counselor, was released the previous August to serve as a Church historian.^[38]John Corrill would later leave his association in the Church after witnessing the violence in the Fall of 1838 and the destruction reaped upon the Missourians by the Danites. He shared his story of … Continue reading

D&C 115.3 The Name of the Church

When Russell M. Nelson became the President of the Church in 2019, he strongly emphasized using the correct name of the Church. In an official statement given on August 16, 2018, President Nelson explained his reasons for the change: “The Lord has impressed upon my mind the importance of the name He has revealed for His Church, even The Church of Jesus Christ of Latter-day Saints. We have work before us to bring ourselves in harmony with His will.”^[39]Russell M. Nelson in “The Name of the Church,” official statement, August 16, 2018, https://newsroom.churchofjesuschrist.org/article/name-of-the-church. A few weeks later in general conference, President Nelson gave an even more forceful address, particularly to those critical of attempts to emphasize the name of the Church. “It is not a name change. It is not rebranding. It is not cosmetic. It is not a whim. And it is not inconsequential. Instead, it is a correction. It is the command of the Lord . . . The name of the Church is not negotiable.” President Nelson counseled Church members, “If someone should ask, ‘Are you a Mormon?’ you could reply, ‘If you are asking if I am a member of The Church of Jesus Christ of Latter-day Saints, yes, I am!’ If someone asks, ‘Are you a Latter-day Saint?’ you might respond, ‘Yes, I am. I believe in Jesus Christ and am a member of His restored Church.’” He concluded, “So, what’s in a name? When it comes to the name of the Lord’s Church, the answer is ‘Everything!’”^[40]Russell M. Nelson, “The Correct Name of the Church,” October 2018 General Conference.

D&C 115.5-6 The Land of Zion and upon her stakes

Much must yet transpire before Zion is redeemed and becomes the administrative headquarters of the Church. In the meantime the safety known to the general body of the Church will center in its stakes. That these stakes will dot the whole earth suggests that the safety of the Saints will center not in a particular location but rather through the garment of protection that rests upon them in and through keeping their covenants with exactness and honor. The safety of the Saints will revolve around unity, love, concern, and support given to one another and upon their right to draw on the powers of heaven to protect their interests.^[41]Revelations of the Restoration, p. 918.

Holy ground – D&C 115.7

The Lord had revealed to the Saints in Doctrine and Covenants 107.53–56 that Adam had lived and taught his children the gospel in the valley of Adam-ondi-Ahman.^[42]Hugh Nibley writes that Adam-ondi-Ahman means “Man in the presence of God.” (indi, ante, anti, and-swerian, OE of “answer,” etc.). See: One Eternal Round, p. 264. Before the end of 1838, it was known that Adam-ondi-Ahman was located only thirty miles or so north of Far West. The Prophet Joseph Smith also taught that Jackson County, fifty-five miles south of Far West, had been the location of the Garden of Eden.^[43]See Dahl and Cannon, Encyclopedia of Joseph Smith’s Teachings, 277; Jensen, Historical Record, 7–8:438; Kimball, Journal of Discourses, 10:235. This puts Far West in the middle of sacred ancient geography. We do not know why the site of Far West itself was particularly holy ground, but it has been suggested that Far West may have been the location of the killing of Abel by his brother Cain.^[44]See McConkie and Stewart, Life of Joseph Fielding Smith, 340; see also Dyer, Center Place of Zion, 14–15. In addition, events of the nineteenth-century Church in Far West, as well as events yet in the future, render this ground holy for the Latter-day Saints.^[45]Garrett and Robinson, Doctrine and Covenants Commentary, volume 4.

This location is connected with the new year rite of the ancient kings, something that is like a thread woven throughout the Book of Mormon, the temple, and in several places in the Psalms. Hugh Nibley put it this way:

Why such an obsession with the year-rite? It is because Abraham is a prime example of the tradition in literature, while Joseph Smith, long before the phenomenon emerged, provided us with at least five splendid examples of the great assembly. There is the celebration before the throne of God (1 Nephi 1:8–11); then there is the gathering of the righteous posterity of Adam at Adam-ondi-Ahman just before Adam’s death (D&C 107:53); the future gathering of the righteous at Adam-ondi-Ahman before the second coming of the Savior (D&C 116:1); and the gathering at the temple after Christ’s resurrection (3 Nephi 11–26). But the most striking of all is the coronation of King Mosiah, which we are explicitly told took place at the beginning of a new age when the people are given a new name. The remarkably detailed event can be compared with the description of another ancient Jewish coronation, the crowning of the Prince of the Captivity, or Exilarch, described by Nathan the Babylonian in the tenth century. There is no description of a coronation in the Old Testament,^[46]I would contend that Psalm 110 and Psalm 2 contain echoes of this coronation event, texts that come from the First Israelite Temple. See: Aubrey Johnson, Sacral Kingship in Ancient Israel, 2006. so this one shows impressive resemblance to the Egyptian model.

First, a proclamation was sent out that none should be absent from the coronation, that each should bring with him the most costly thing he had—presents of gold, silver, and textiles. The day before the affair, a wooden pulpit, was erected as a speaker’s platform for the Exilarch whose seat was placed on top of it, exactly as in the story of Abraham at court. From there, like Abraham, he addressed the multitude on the principles of righteousness and the seasonal significance of the event. Then the prayer leader pronounced a blessing on the Exilarch, the heads of the academies, and all the people of the cities and villages. To match this King Benjamin declared, “This day he hath spiritually begotten you” (Mosiah 5:7). It was the universal birthday, also the day of creation, to celebrate which the people all brought the firstfruits of the New Year and animals for sacrifice. For their birthday, King Benjamin gives to the people a new name, etc., and the names of all those present are entered into the national register. There is also a sumptuous feast…^[47]Hugh Nibley, One Eternal Round, Deseret Book, 2010, p. 167-168.

Build a Temple in Far West… but stay out of debt – D&C 115.8-16

This command came on the heels of debt shackling the Church incurred from building the Kirtland Temple. Elder Heber C. Kimball explained, “This building [Kirtland Temple] the Saints commenced in 1833, in poverty, and without means to do it. In 1834 they completed the walls, and in 1835-6 they nearly finished it. The cost was between sixty and seventy thousand dollars. A committee was appointed to gather donations; they traveled among the churches and collected a considerable amount, but not sufficient, so that in the end they found themselves between thirteen and fourteen thousand dollars in debt.”^[48]Whitney, Life of Heber C. Kimball, 88. It has been the policy of the Church for many years that no church building is dedicated until it is paid for in full.^[49]Revelations of the Restoration, p. 920-921.

Excavation for the foundation of the Far West Temple, measuring 80 by 120 feet, was accomplished by more than 500 men in half a day on July 3, 1837. The cornerstones were laid for the Far West Temple on July 4, 1838, in the following order: southeast by the stake presidency, southwest by the elders quorum presidency, northwest by the bishop, and northeast by the teachers quorum presidency.

At the cornerstone laying for the Far West Temple, President Sidney Rigdon gave his famous Independence Day oration. The speech’s passionate declarations fueled tension between the Saints and the citizens of Missouri, eventually culminating in the issuance of Governor Lilburn W. Boggs’ extermination order on October 27, 1838. Despite the great risk of danger, five apostles—accompanied by several others—returned to the Far West Temple site just after midnight on the morning of April 26, 1839, in fulfillment of prophecy. A large stone was rolled on the southeast cornerstone as recommencement of work on the foundation, and the apostles left to prepare for their overseas missions.

John Whitmer, one of the Eight Witnesses of the golden plates, was the only resident of Far West for many years after the Saints left. Among his land holdings was the Far West Temple site. The Far West Temple site was reacquired by The Church of Jesus Christ of Latter-day Saints in 1909 under the direction of Joseph F. Smith. In 1968, the Church beautified the Far West Temple site and erected a monument, making it an attractive historic site for visitors.^[50]Far West Temple, Temples of the Church of Jesus Christ of Latter-day Saints.

According to the pattern – D&C 115.15-16

The patterns of the Kirtland and Independence Temples had been revealed to the First Presidency in 1833.^[51]See: “The Kirtland Temple Seen in Vision.” The Lord here reveals that the design of the Far West Temple will also be revealed to the First Presidency, but he prepares the Church to expect differences between the new temple and what they had built in Kirtland. “If this temple at Far West was not built according to the Lord’s plan, he said he would not receive it. We have good reason to believe that his plan contemplated many changes not found in the house in Kirtland. The keys for the sealing of both the living and the dead had been revealed since the Kirtland Temple was built. The doctrine of salvation for the dead had been hinted at, but not yet clearly revealed. The Lord certainly intended to place in this new temple if it should be built according to his plan, the provisions which were found in the Nauvoo Temple and all the other temples erected since that day so that the ordinance of baptism for the dead, and all the ordinances of the gospel could be given to both the living and the dead, as outlined by the Lord to the Prophet, January 19, 1841.”^[52]Smith, Church History and Modern Revelation, 3:116.

D&C 116 Spring Hill is named Adam-ondi-Ahman – May 19, 1838

Historical Background

Steven Harper^[53]Harper, Doctrine and Covenants Contexts, p. 300-301. provides this background to this section: Shortly after Joseph moved to Far West, Missouri, in March 1838, the Lord commanded him that “other places should be appointed for stakes in the regions round about” (see section 115). Anticipating that large numbers of Saints would gather to the area from Ohio, Canada, and elsewhere, Joseph and other leaders set off to explore Daviess County “for the purpose of . . . making Locations & laying claims for the gathering of the Saints for the benefit of the poor.”^[54]“Journal, March–September 1838,” p. 42, The Joseph Smith Papers, accessed December 2, 2020. Near Lyman Wight’s home, Joseph revealed section 116.

Orson Pratt inserted the words “Spring Hill is named by the Lord Adam-ondi-Ahman” when he included this statement in the 1876 edition of the Doctrine and Covenants. The original entry in Joseph’s journal, made by his secretary George Robinson, reads: “Spring Hill a name appropriated by the bretheren present, But afterwards named by the mouth of [the] Lord and was called Adam Ondi Awmen, because said he it is the place where Adam shall come to visit his people, or the Ancient of days shall sit as spoken of by Daniel the Prophet.”^[55]See: Daniel chapter 7.

Section 116 links the past with the future, sacred history with prophecy. Adam-ondi-Ahman is a place Adam and Eve went after being expelled from Eden’s garden. They offered sacrifices and blessed their posterity there. Joseph learned by revelation in 1831 that Adam, prior to his death, gathered his posterity in a valley called Adam-ondi-Ahman and blessed them and they blessed him. The Lord appeared to them and promised Adam that he would preside over a multitude of nations. Adam rose and, though aged, prophesied what would happen to his posterity (D&C 78:15–16 and 107:53–56).

Section 116 identifies the specific site of that impressive occasion and says that the site will host a future meeting. Adam, or the Ancient of Days, as Daniel called him, will again gather his righteous posterity there, possibly for the sacrament and stewardship meeting prophesied in section 27.

Approximately fifteen hundred Latter-day Saints settled at Adam-ondi-Ahman in 1838. They planned a temple. They laid out a stake in obedience to section 115. They obeyed the law of consecration in obedience to section 119.^[56]Robert J. Matthews, Adam-ondi-Ahman,” BYU Studies 13:1 (1972): 27–35; Leland H. Gentry, “Adam-ondi-Ahman: A Brief Historical Survey,” BYU Studies 13:4 (1973): 553–76. They were driven from the land later that year when Missouri governor Lilburn Boggs issued an executive “extermination” order that effectively enabled Missourians to steal the land by preventing the Saints from asserting their preemption rights. Even so, because of section 116, the Church has acquired and preserved the sacred site.

Commentary

Elder Orson Pratt explained the meaning of this name: “We have then an understanding that [Adam-ondi- Ahman] was the place where Adam dwelt. Perhaps you may be anxious to know what ‘Ondi-Ahman’ means. It means the place where Adam dwelt. ‘Ahman’ signifies God. The whole term means Valley of God, where Adam dwelt. It is in the original language spoken by Adam, as revealed to the Prophet Joseph.”^[57]Journal of Discourses, 18:342-43. At the end of his life, Adam called all of his righteous posterity to gather to “the valley of Adam-ondi-Ahman and there bestowed upon them his last blessing” (D&C 107:53).^[58]McConkie and Ostler, Revelations, p. 924-925.

The Lord revealed to the Prophet Joseph Smith, as indicated in Doctrine and Covenants 116, that the clearer meaning of Adam-ondi-Ahman as applied to the area known in the 1830s as Spring Hill, Missouri, refers not to a place that Adam dwelt in past ages but to the area of a future visit that Adam will make to this region.

It is the place where Adam shall come to visit his people – D&C 116.1

Before Christ’s appearance in glory to the world, Adam—the mighty Prince, the Archangel— will hold a great conference at Adam-ondi-Ahman. Joseph Smith said that Adam “will call his children together and hold a council with them to prepare them for the coming of the Son of Man. He (Adam) is the father of the human family, and presides over the spirits of all men, and all that have had the keys must stand before him in this grand council. This may take place before some of us leave this stage of action. The Son of Man stands before him, and there is given him glory and dominion. Adam delivers up his stewardship to Christ, that which was delivered to him as holding the keys of the universe, but retains his standing as head of the human family.”^[59]Teachings of the Prophet Joseph Smith, 157.

The phrase “the Ancient of Days” in the sectarian world is thought to be Christ. This revelation makes it clear that Daniel used this term in reference to Adam. The Prophet Joseph Smith explained that Daniel was referring to Father Adam as the oldest or the first man.^[60]Teachings of the Prophet Joseph Smith, 157.

As spoken of by Daniel the Prophet – D&C 116.1 

Daniel recorded a vision wherein the degenerate kingdoms of the earth were represented by four beasts. Each had their season of dominion, which was taken away by the succeeding kingdom until the Lord God set up a kingdom never to be destroyed. Describing his vision of these events, Daniel said, “I beheld till the thrones were cast down, and the Ancient of days [Adam] did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire” (Daniel 7:9-10). This description of Adam is similar to that given of the Savior during his appearance to Joseph Smith and Oliver Cowdery in the Kirtland Temple (see D&C 110:1). It seems that Daniel saw Father Adam as a glorified resurrected being.

Daniel continued: “A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him [Adam]: the judgment was set, and the books were opened” (Daniel 7:10). By revelation we have been told that Adam holds “the keys of salvation under the direction of the Holy One” (D&C 78:16) and presides under Christ in directing the work of the priesthood of God, including judgment.

Daniel further wrote: “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him [Adam] near before him [Christ]. And there was given him [Christ] dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed” (Daniel 7:13-14).

Daniel further wrote: “I beheld, and the same horn [the last kingdom to have dominion] made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom” (Daniel 7:21-22). It appears that the assembly to be held at Adam-ondi- Ahman may include several meetings or sessions and convene at various times. It may well include the promised sacrament meeting spoken of by the Savior to his disciples at the Last Supper: “And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it. For this is in remembrance of my blood of the new testament, which is shed for as many as believe on my name, for the remission of their sins. . . . But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I shall come and drink it new with you in my Father’s kingdom” (JST Matthew 26:23-26). The Lord revealed to the Prophet Joseph Smith that during this sacrament meeting he would partake with Joseph and with Moroni, Elias, John the Baptist, Elijah, Joseph, Jacob, Isaac, Abraham, Adam, Peter, James, John, “and also with all those whom my Father hath given me out of the world” (D&C 27:5-14).

It is likely that the gatherings will be held during the great tribulations that will precede the Savior’s appearance to the Jewish remnant on the Mount of Olives (see D&C 45:43-52) and his appearance in glory to the world. Daniel places the return of Adam before the desolation of abomination that will take place at Jerusalem (see Joseph Smith-Matthew 1:32). “And at that time shall Michal stand up,” an angel revealed to Daniel, “the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book” (Daniel 12:1).^[61]McConkie and Ostler, Revelations of the Restoration, p. 925-926.

D&C 117 – July 8, 1838 Revelation to William Marks, Newel K. Whitney, and Oliver Granger

Historical Background

Harper’s analysis^[62]Doctrine and Covenants Contexts, p. 302-306. is excellent:

To understand section 117, you need to know about a revelation to Joseph Smith that is not in the Doctrine and Covenants. It came to him on January 12, 1838. That year began grimly as dissent from within and opposition from outside the Church pressured Joseph. The Saints’ banking project had failed, and Joseph was mired in debt because of his efforts to turn Kirtland, Ohio, into a stake of Zion, including crowning it with a priceless but nevertheless expensive temple. Creditors, some of whom were Joseph’s avowed enemies, hounded him. Some filed suits against him. Some of his associates and friends rejected his leadership. Dissenters started their own church.

In that context, Joseph sought direction and received the revelation mentioned above, telling him, his family, and faithful saints emphatically to flee Ohio or Missouri.^[63]“Revelation, 12 January 1838–C,” p. [1], The Joseph Smith Papers. See also: Fred Collier, Unpublished Revelations of the Prophets and Presidents Of the Church of Jesus Christ of Latter-day … Continue reading Joseph left immediately. His family and remaining members of the First Presidency followed him. The question remained whether his “faithful friends” would also. Would they “arise with their families also and get out of this place and gather themselves together unto Zion”?

Joseph moved to Far West, Missouri, and received a series of revelations that relocated, reorganized, and reoriented the Church, whose headquarters had been in Kirtland, Ohio, since 1831. One of the new revelations, section 115, declared Far West to be the new center of gathering for the Saints.

The First Presidency expected that William Marks, a bookseller who remained in Kirtland to preside over the Saints there, and Newel Whitney, the bishop in Kirtland, would obey the revelations to leave Kirtland and come to Far West. These men dragged their feet. Whitney was Kirtland’s most prosperous merchant. He owned a store and a profitable ashery situated ideally near the main intersection through town. He was torn between material prosperity and the revelations.

Almost all the faithful Kirtland Saints left for Missouri in May. When neither Whitney nor Marks had arrived in Missouri by July, Joseph received section 117 about their situations and about what to do regarding his indebtedness and the bankruptcy of the First Presidency.

In direct and certain terms, the Lord commanded Newel Whitney and William Marks to relocate to Missouri before winter to continue serving in their respective callings, Marks to preside over the Saints in Far West and Whitney to serve as a bishop, which in the 1830s meant to manage the Church’s material assets to build Zion and relieve poverty.

There is a fascinating dynamic to section 117. No other revelation, no other scriptures, in fact, use the words “saith the Lord” as often. Some Old Testament prophets use the phrase nearly as often, and sections 124 and 132 use it frequently too. But its high frequency in section 117 may tell us something about Joseph’s awkward position.

Newel Whitney was his friend and benefactor. Newel and Elizabeth Ann Whitney welcomed the homeless Joseph and Emma to their own hearth when they first moved to Ohio. The Whitneys repeatedly housed Joseph and Emma, as well as Sidney Rigdon’s family. Emma gave birth to Joseph III in the Whitney home. Emma and Elizabeth Ann Whitney were dear, close friends. Newel served ably as a bishop and tried to implement the law of consecration. He largely financed the United Firm as one of its charter members (see sections 72, 78, 82, and 104). He used his own connections and resources to set Joseph up as a rival storekeeper in Kirtland.^[64]Mark L. Staker, “‘Thou Art the Man’: Newel K. Whitney in Ohio,” BYU Studies 42:1 (2003): 75–138, especially page 113. Joseph loved and admired Bishop Whitney but acknowledged “the narrow mindedness of his heart and all his covetous desires that so easily besetteth him.”^[65]Journal, 1835–1836,” 6, The Joseph Smith Papers.

The Lord speaks directly to those desires in section 117. He speaks as the Creator and Owner of the earth with whom Newel had covenanted to consecrate and serve as a bishop. He commands Newel and William to “repent of all their sins, and of all their covetous desires, before me” (D&C 117:4). He points a series of penetrating questions at the two men who are still deciding whether to serve God or what section 98:20 called “all their detestable things.” The Lord paints a comparative picture, juxtaposing what Joseph called Newel’s “narrow mindedness,” his acquisition of a tiny telestial empire in Kirtland, Ohio, with the Lord’s expansiveness as the Creator. He evokes terms from the “pure language” to describe northern Missouri, where Newel is commanded to relocate and serve the Saints (D&C 117:8; see section 116 and Abraham 3:13).

In verse 11 the Lord associates Newel Whitney with a Nicolatane band, by which He means to accuse him of aiding and abetting the enemy. Nicolatans were followers of Nicholas of Antioch, an early Christian called and ordained to look after the “business” of ministering to widows (Acts 6:1–8). Nicholas apostatized, however, and led a faction that tried to justify their covetous and lustful impulses.^[66]Marvin R. Vincent, Word Studies in the New Testament (Grand Rapids: Wm. B. Erdmans, 1887), 439. Verse 11 is the Lord’s potent way of conveying to Newel how evil the Lord finds the Kirtland apostates and how near Newel is himself to committing their sins.

Consider the possibility that Joseph may have been discomforted by the Lord’s straightforwardness to Bishop Whitney, who had been so generous with Joseph. There is no way to know for sure, but it may be that Joseph wanted Newel to be sure that the rebuke came from Jesus, not Joseph. That could account for the striking repetition of “saith the Lord” in section 117.

Beginning in verse 12, the Lord commends and commissions Oliver Granger with the job of redeeming the credit of the First Presidency back in Ohio before returning to Missouri as a merchant for Zion. The Lord does not promise Oliver success in this labor, only that his repeated efforts and sacrifice will be sanctifying for him and that his name will be sacredly remembered (D&C 117:13).

Oliver Granger returned from Missouri to Kirtland to obey his part of section 117 by representing the First Presidency in selling some property and settling some debts. One Saint on the scene noted Oliver’s “strict integrity” and testified that his “management in the arrangement of the unfinished business of people that have moved to the Far West, in redeeming their pledges and thereby sustaining their integrity, has been truly praiseworthy, and has entitled him to my highest esteem and ever grateful recollection.”^[67]Horace Kingsbury to all persons that are or may be interested, Painesville, Ohio, October 26, 1838, Joseph Smith, Letterbook 2, 40, Church History Library, Salt Lake City, Utah. Still, “there was not much chance that he could succeed,” Elder Boyd K. Packer taught. He emphasized that section 117 does not praise Oliver for his success but for his efforts, for earnestly contending at personal sacrifice. Thus, for efforts with which Oliver himself may not have been entirely satisfied, his name and example have been remembered.^[68]Boyd K. Packer, “The Least of These,” Ensign (November 2004), 86; Howard W. Hunter, “No Less Serviceable,” Ensign (April 1992), 64.

When Oliver returned from Ohio ready to fulfill the instructions in 117:14, the First Presidency wrote him a letter of commendation.^[69]“Authorization for Oliver Granger, 13 May 1839,” 45, The Joseph Smith Papers. Meanwhile, Oliver delivered section 117, together with a letter from the First Presidency, to Newel Whitney and William Marks. The revelation and the related letter put Newel and William in the position of the rich ruler of Luke 18 who kept all of the commandments except the full measure of consecration required to enter the kingdom of God. As Jesus counseled the rich man, so He counsels Newel and William in section 117 to sell what they have, distribute unto the poor; come (in their case, literally) to Missouri, and choose “treasure in heaven” instead of the comparatively tiny though highly coveted “drop” (D&C 117:8; Luke 18:18–25).

The First Presidency’s letter to Newel and William said, “You will understand the will of the Lord concerning you.”^[70]“Letter to William Marks and Newel K. Whitney, 8 July 1838,” p. [1], The Joseph Smith Papers. Knowing the revelation compelled the brethren to act—either in obedience or disobedience. They could not remain indecisive about obeying Jesus Christ. The First Presidency was confident that they would “doubtless act accordingly,” and they did. Newel Whitney and his family left Kirtland in the fall of 1838, too late to join with the Saints in Missouri (being driven from the state) but soon enough to continue serving as a bishop in Nauvoo, Illinois. William Marks obeyed also and became the Nauvoo stake president.

Section 117 powerfully motivated Newel Whitney, William Marks, and Oliver Granger. Each of them believed it was indeed a revelation from the Lord and sacrificed selfish interests in order to obey it.

D&C 118 July 8,1838 New Apostles called and commanded to proclaim the gospel across the great waters

Historical Background

Steven Harper’s summary^[71]Harper, Doctrine and Covenants Contexts, p. 307-310. of this time period is helpful:

Imagine that one-third of the members of the Quorum of the Twelve Apostles have just been released or excommunicated for dissent. That’s what happened in 1838, along with a host of other problems. A council including Joseph, his counselors, his secretary, the bishopric in Missouri, and Thomas Marsh, president of the Quorum of the Twelve Apostles, met to seek revelation. “Show unto us thy will O Lord concerning the Twelve,” Joseph prayed, and section 118 followed.^[72]“Revelation, 8 July 1838–A [D&C 118],” 105, The Joseph Smith Papers.

The Lord calls for a conference to immediately fill the vacancies in the Quorum of the Twelve Apostles. Thomas Marsh, who besides presiding over the quorum was the Church’s publisher in Missouri, is to continue in that role. The other apostles are to continue preaching. The Lord covenants with them that if they endure in their ministries meekly and humbly, he will provide for their families and give them success.

In verse 4 the Lord elaborates on a call he mentioned in section 114 for the apostles to cross the Atlantic Ocean early in 1839 for a mission to Great Britain. This time the call is very specific: “Let them take leave of my saints in the city of Far West, on the twenty-sixth day of April next, on the building spot of my house, saith the Lord” (D&C 118:5). The Lord then names the men he chose to replace the fallen apostles: John Taylor, John E. Page, Wilford Woodruff, and Willard Richards. He then commands that they be officially notified.

The next day, the apostles who were in Far West met with the First Presidency and acted on section 118’s command to officially notify the new apostles. Sidney Rigdon wrote to Willard Richards, who was already serving in England. Willard was later ordained there by Brigham Young in 1840. Wilford Woodruff was serving in the islands off the New England coast when, according to his journal, “I received a letter from Thomas B. Marsh, informing me of my appointment to fill the place, in the Quorum of the Twelve, of one who had fallen, and I was requested to come to Far West as soon as possible, to prepare for a mission to England in the spring.”^[73]Wilford Woodruff, Journal, August 9, 1838, Church History Library, Salt Lake City, Utah. Thomas B. Marsh to Wilford Woodruff, July 14, 1838, Church History Library, Salt Lake City, Utah.

Obeying the rest of the revelation proved to be more problematic. In October 1838, the governor of Missouri issued an executive order to the state militia to drive the Saints from the state. The Saints lost their property and retreated east to the relative safety of Illinois. There, as April 1839 approached, the apostles and others counseled about section 118’s specific instructions to leave for England from the Far West, Missouri, temple site on April 26. Quorum president Thomas Marsh had since been excommunicated for rebellion and apostle David Patten had been killed in the Missouri violence, leaving Brigham Young as the senior apostle.

Wilford Woodruff explains:

“…as the time drew nigh for the accomplishment of this work, the question arose, “What is to be done?” Here is a revelation commanding the Twelve to be in Far West on the 26^th day of April, to lay the cornerstone of the Temple there; it had to be fulfilled. The Missourians had sworn by all the gods of eternity that if every other revelation given through Joseph Smith should be fulfilled, that should not be, for the day and date being given they declared it would fail. The general feeling in the Church, so far as I know, was that, under the circumstances, it was impossible to accomplish the work; and the Lord would accept the will for the deed.”^[74]Wilford Woodruff related the events that transpired following the Twelve’s departure from Far West: “The devil, however, tried to kill us, for before we started for England every one of the … Continue reading

But Brigham Young was presiding over the apostles, and the Lord had commanded them to leave from the Far West temple site on April 16, 1838. Anyone who wonders whether the apostles would do so is probably not familiar with Brigham’s iron resolve.

Wilford joined Brigham Young and others on a journey west over the Mississippi River and into hostile Missouri. Wilford noted that the roads were full of Saints heading east, “fleeing from Missouri to Illinois for they were driven from their houses & lands by the State.” Brigham, Wilford, and their party arrived at Far West on April 25.

In his journal entry for April 16, 1839, Wilford wrote about all the obstacles between the apostles and their revealed instructions to leave for their mission to England from the Far West temple site that day. Then Wilford wrote, “We moved forward to the building spot of the house of the Lord in the City of far west & held a Council & fulfilled the revelation & Commandment.”

Wilford noted that they also fulfilled section 115’s command to begin to lay the foundation for the temple on that day. They rolled a large stone to the southeast corner of the temple site (D&C 115:11). Wilford sat on that stone as the apostles led by Brigham Young ordained him an apostle. Twenty-two old George A. Smith was also ordained to replace Thomas Marsh. Each of the apostles prayed, and Alpheus Cutler placed the cornerstone before, as Wilford put it, “in consequence of the peculiar situation of the Saints he thought it wisdom to adjourn until some future time when the Lord should open the way expressing his determination then to proceed with the building.”^[75]Wilford Woodruff, Journal, April 16, 1839, Church History Library, Salt Lake City, Utah.

W.W. Phelps, who had left the Church at that time, mocked the apostles, thinking their determination to come to Far West was foolish.^[76]Phelps, in a letter to Sally Phelps, said that they “assembled at the big house cellar, and laid one huge stone, in addition to those already there, to fulfill the revelation given the 26th of … Continue reading Phelps would later return to the Church in June 1840 and serve as a clerk to the Prophet Joseph Smith, serve on the Nauvoo city council, migrate west with the Saints after the martyrdom, and serve in various appointments.^[77]Phelps was also a prominent figure in Utah-a member of the constitutional convention, surveyor general and chief engineer of the Great Salt Lake Valley, speaker of the House of Representatives, and … Continue reading including as an ordinance worker in the Endowment House in Salt Lake City. Phelps died on March 6, 1872 at the age of 80.

The apostles left Far West early in the morning April 26, 1839 and headed east for their final preparations to Great Britain. These apostles would see over 5,000 converts to the Church in just a few short months while laboring in Great Britain in the early months between 1837 and 1841.^[78]Between 1837 and 1841 there were two apostolic missions to the British Isles. In 1837-1838 Heber C. Kimball and Orson Hyde established the first mission, concentrating in the area … Continue reading

D&C 119

Historical Background

Casey Paul Griffiths^[79]Casey Paul Griffiths, Doctrine and Covenants Minute, D&C 119 Commentary, accessed 9.10.2021. gives the following historical background to this section:

Doctrine and Covenants 119 was one of five revelations given to the Prophet on Sunday, July 8, 1838.^[80]The other revelations received that day were Doctrine and Covenants 117, 118, 120, and an uncanonized revelation given to William W. Phelps and Frederick G. Williams. See Revelation, 8 July 1838–B, … Continue reading The five revelations all dealt with the reorganization of Church leadership and concerns over Church finances. Many of the revelations in the Doctrine and Covenants involve the questions of how to conduct Church finances and how to build the kingdom while providing for the poor. In answer to these questions, Doctrine and Covenants 42, designated as the “Law of the Church,” was received in 1831 and explained the basic principles of the law of consecration. Church members attempted to follow these principles as they settled in Missouri, but the failure of many of the early Saints to fully live the law of consecration led to their expulsion from Jackson County in 1833 (Doctrine and Covenants 101:2–6).

A string of severe financial setbacks made it difficult to fully implement the law of consecration and to provide for the financial needs of the Church. The expulsion of the Saints from Jackson County, the march of Zion’s Camp, the construction of the Kirtland Temple, and the failure of the Kirtland Safety Society all stretched Church finances to their limits. The Kirtland apostasy forced most of the remaining faithful Saints in Ohio to emigrate to Missouri. In December 1837 a Church committee composed of Edward Partridge, Isaac Morley, and John Corrill proposed that every head of household voluntarily donate a certain percentage of their net worth to assist in meeting Church needs. The committee initially proposed a “tithing” of 2 percent to meet the needs of the Church in 1838. The committee believed this new program would “be in some degree fulfilling the law of consecration.”^[81]“Historical Introduction,” Revelation, 8 July 1838–C [D&C 119]. See also Minute Book 2, 6–7 December 1837, JSP.

As the Church reassembled at Far West, there was a renewed desire to find a way to live the law of consecration. Thomas B. Marsh reported that the Saints “seem[ed] to wish to have the whole law of God lived up to; and we think that the church will rejoice to come up to the law of consecration, as soon as their leaders shall say the word, or show them how to do it.”^[82]Letter from Thomas B. Marsh, 15 Feb. 1838, JSP.   This desire to know how to live the law of consecration led to Joseph Smith seeking more revelation on the topic. In the early Church the term “tithe” was not always associated with the amount of 10 percent. Part of the purpose of Doctrine and Covenants 119 was to outline how much a “tithe” should be for the members of the Church. In the copy of the revelation found in Joseph Smith’s journal, the revelation is recorded in response to the question, “Lord, show unto thy servants how much thou requirest of the properties of thy people for a Tithing?”^[83]JS Journal, March–September 1838, p. 56, JSP.

Doctrine and Covenants 119 was received within the framework of the law of consecration. It did not rescind or replace the law of consecration. Instead, it was intended to act as a financial law of sacrifice and a subset of the law of consecration. Doctrine and Covenants 119 was first included in the 1844 edition of the Doctrine and Covenants, prepared under the supervision of Joseph Smith.^[84]Robert J. Woodford, Historical Development of the Doctrine and Covenants, 1974, 1553.

While Doctrine and Covenants 119 represents “the beginning of the tithing of my people” (D&C 119:3), it does not serve as the end of the law of consecration. Consecration is a holistic law that involves more than just temporal things; it encompasses all of an individual’s time, talents, and gifts to build up the kingdom of God. Latter-day Saints may not be asked to sacrifice all these things for the kingdom, but those who accept the sacred covenants of the temple signify their willingness to sacrifice these things if needed.

Tithing is a subset of the law of consecration. As one commentator has pointed out, “the great difference between the law of tithing [and the law of consecration] is that it [the law of tithing] requires the Saints to pay a tenth of their income before their expenses are met, not from their surplus after their needs have been satisfied.”^[85]Joseph Fielding McConkie and Craig J. Ostler, Revelations of the Restoration, 2000, 936. Doctrine and Covenants 119 shows that tithing is not to be a temporary replacement for the law of consecration but a “standing law unto them forever” (D&C 119:4). When this revelation was received, Church members saw the law of tithing not as an inferior commandment to the law of consecration but as another iteration of it.^[86]Lyndon W. Cook, Joseph Smith and the Law of Consecration, 1985, 77.

For a brief historical sketch of the development and implementation of the Law of Tithing, see “A Brief History of Tithing.”

D&C 120 The First Presidency, bishop and his council, and the high council are to dispose of the tithes of the Church

Historical Background

Casey Griffiths^[87]Casey Paul Griffiths, Additional Context, accessed 9.17.21. gives a summary of the background: Doctrine and Covenants 120 was one of five revelations given on Sunday, July 8, 1838.^[88]The other revelations received that day were Doctrine and Covenants 117, 118, 119, and an uncanonized revelation given to William W. Phelps and Frederick G. Williams. See Revelation, 8 July 1838–B, … Continue reading The revelation was another step in implementing the law of consecration and managing Church finances. At first, the responsibility to oversee Church finances was given to the bishops of the Church (D&C 42:31–34). However, from 1832 to 1834 the United Firm oversaw the management of Church assets.^[89]Max H. Parkin “Joseph Smith and the United Firm: The Growth and Decline of the Church’s First Master Plan of Business and Finance, Ohio and Missouri, 1832–1834.” BYU … Continue reading After 1834 the high councils established in Ohio and Missouri became part of managing Church finances,^[90]Minute Book 1, 2 Apr. 1836, JSP; and Minute Book 2, 7 Apr. 1837, JSP.   but this arrangement led to some contention among the Missouri high council when William W. Phelps and John Whitmer, members of the Missouri stake presidency, acted without the consent of high council members.^[91]Minute Book 2, p. 73, JSP. In Doctrine and Covenants 120, the Lord organized a new council—consisting of the First Presidency, the Presiding Bishopric in Zion, and the Zion high council—for managing the financial affairs of the Church. This council was to act under the direction of the Lord (D&C 120:1).

The new council first met several weeks later on July 26, 1838. The minutes of the meeting record, “This day the first presidency, High Council, & Bishops Court, met to take into consideration, the disposing of the public properties in the hands of the Bishop, in Zion, for the people of Zion have commenced liberally to consecrate agreeably to the revelations, and commandments of the Great I am of their surplus properties &c.”^[92]Minutes, 26 July 1838, p. 59, JSP.

D&C 120.1 – By mine own voice unto them. 

The expenditure of tithes is a sacred trust. The monies contributed come from both the poor and the wealthy. The Lord indicated that through revelation to members of the Council on the Disposition of Tithes he determines the use of these sacred funds.^[93]Revelations of the Restoration, p. 941.

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