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PRIESTHOOD, 1835.
1835: 12 Feb.: Calling of the Twelve.
“President Joseph Smith, Jun., said that the first business of the meeting was, for the Three Witnesses of the Book of Mormon, to pray, each one, and then proceed to choose twelve men from the Church, as Apostles, to go to all nations, kindreds, tongues, and people.
The Three Witnesses, viz., Oliver Cowdery, David Whitmer, and Martin Harris, united in prayer.
These Three Witnesses were then blessed by the laying on of the hands of the Presidency.
The Witnesses then, according to a former commandment, proceeded to make choice of the Twelve. Their names are as follows:
1. Lyman E. Johnson, 7. William E. M’Lellin,
2. Brigham Young, 8. John F. Boynton,
3. Heber C. Kimball, 9. Orson Pratt,
4. Orson Hyde, 10. William Smith,
5. David W. Patten, 11. Thomas B. Marsh,
6. Luke S. Johnson, 12. Parley P. Pratt.”
(HC 2:186-187)
“His calling and ordination of Apostles in Feb. 1835, instead of having Christ personally to call, and appoint, and ordain them was wrong in the extreme. They could not be Apostles of Jesus, but they were only Apostles of Joseph Smith. An Apostle is witness, and he (as Paul) must see Jesus in order to be his witness.” (William McLellin to Joseph Smith III, July, 1872. RLDS Archives P13 Bx 2/F213)
12 Feb.: Twelve blessed with power to raise the dead.
“He [Brigham Young] shall go forth from land to land and from sea to sea; and shall behold heavenly messengers going forth; and his life shall be prolonged; and the Holy Priesthood is conferred on him, that he may do wonders in the name of Jesus; that he may cast out devils, heal the sick, raise the dead, open the eyes of the blind, go forth from land to land and from sea to sea; and that heathen nations shall even call him God himself, if he do not rebuke them.” (Blessing by the Three Witnesses at the time of selection to the Apostleship, HC 2:188-189)
“After having expressed our feelings on this occasion, we were severally called into the Stand, and there received our ordinations, under the hands of Oliver Cowdery, David Whitmer, and Martin Harris: These brethren ordained us to the apostleship, and predicted many things which should come to pass, that we should have power to heal the sick, cast out devils, raise the dead, give sight to the blind, have power to remove mountains, and all things should be subject to us through the name of Jesus Christ, and angels should minister unto us, and many more things too numerous to mention. After we had been thus ordained by these brethren, the first presidency laid their hands on us, and confirmed these blessings and ordination, and likewise predicted many things which should come to pass.” (Heber C. Kimball journal extract, On the Potter’s Wheel, p. 207)
14 Feb.: The significance of the Twelve.
“As with the other units of the hierarchy, Joseph Smith gave early definition to the responsibility of the Quorum [of the Twelve]. On February 27, 1835, he proposed to answer the question, ‘What importance is there attached to the calling of these twelve Apostles different from the other callings or offices of the Church?’ To that query, he responded:
They are the Twelve Apostles, who are called to the office of traveling high council, who are to preside over all the churches of the Saints among the Gentiles, where there is no presidency established, and they are to travel and preach among the Gentiles, until the Lord shall command them to go to the Jews. They are to hold the keys of this ministry to unlock the door of the kingdom of heaven unto all nations and to preach the Gospel to every creature. This is the power, authority and virtue of their Apostleship.
[The quotation carries the following footnote:]
Kirtland Council Minute Book, p. 88, manuscript, Church Archives. The published version of this passage has omitted the word ‘no’ prior to the word ‘presidency,’ a variation significant enough to warrant quoting the original source (see Roberts, History of the Church, 2:200)”
(D. Michael Quinn, “The Evolution of the Presiding Quorums of the LDS Church,” Journal of Mormon History 1:21-38, 1974)
21 Feb.: We received power and authority from an angel.
“[The occasion is the blessing of several new members of the Twelve Apostles. Following their blessings Oliver Cowdery gave them a charge] Brethren, you have your duty presented in this Revelation. You have been ordained to the Holy Priesthood. You have received it from those who had their power and Authority from an Angel.–You are to preach the gospel to every nation.” (Kirtland Council Minutes, 21 Feb., 1835; Barney)
28 Feb.: Selection of first Seventies.
“On the 28th of February, the Church in council assembled, commenced selecting certain individuals to be Seventies, from the number of those who went up to Zion with me in the camp; and the following are the names of those who were ordained and blessed at that time, to begin the organization of the first quorum of Seventies, according to the visions and revelations which I have received. The Seventies are to constitute traveling quorums, to go into all the earth, whithersoever the Twelve Apostles shall call them.” (HC 2:201-202) [NOTE THAT FIVE OF THESE NAMED “ACCORDING TO THE VISIONS AND REVELATIONS” RECEIVED BY THE PROPHET WERE NEVERTHELESS HIGH PRIESTS.]
“In referring to this memorable period the Prophet Joseph gave him (referring to Joseph Young) the first intimation of his call to this sacred office by saying: ‘The Lord has made you President of the Seventies’ and further refers to his ordination in his writing. Prior to his ordination the Prophet instructed his counselor, Sidney Rigdon, to confer upon him all the Priesthood, powers, blessings, keys and authority that they themselves possessed, which was strictly observed. This was on the 28th day of February 1835, which position of President of all the Seventies he held until the day of his death.” (From Seventies Minute Book #1, page 281, Historian’s Office, Minutes by Robert Campbell; xerox)
“On February 28, 1835, two weeks after organizing the Quorum of the Twelve Apostles, Joseph Smith began choosing seventy men to fill the office of Seventy, stating: ‘The Seventies are to constitute traveling quorums, to go into all the earth, withersoever the Twelve Apostles shall call them.’ {Roberts, History of the Church, 2:202} Although the traditional histories indicate that Joseph Smith established this office in response to visions and revelations he had received, there apparently are no extant revelations authorizing the calling of seventy prior to Smith’s introduction of that office on February 28, 1835.” (D. Michael Quinn, “The Evolution of the Presiding Quorums of the LDS Church,” Journal of Mormon History 1:21-38, 1974)
Mar.: Lehi had the Melchizedek priesthood.
“Now, as it is, and very correctly too, Lehi and his sons were blessed with the high priesthood–the Melchesedek priesthood. They never made any pretence that they were descendants of Aaron, or ever received that priesthood which was conferred upon him by the hand of Moses, at the direction of the Lord.” (Oliver Cowdery, M&A 1(6):91, Mar., 1835)
13 Mar.: Preparation for endowment.
“The Prophet Joseph, referring to this school [Elder’s grammar school at Kirtland] says:
The School in Kirtland closed to give the Elders an opportunity to go forth and proclaim the Gospel, preparatory to the endowment.”
(JH 13 Mar., 1835)
28 Mar.: Conditions leading to D&C 107.
“‘We [the Twelve] have unitedly asked God our heavenly Father to grant unto us through His Seer, a revelation of His mind and will concerning our duty the 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 compliance with the above request, I inquired of the Lord, and received for answer the following: [D&C 107]” (HC 2:210)
28 Mar.: The concept of two priesthoods.
“Joseph’s account of the ‘restoration of the priesthood’ makes much of two priesthoods, Aaronic and Melchizedek, the first of which was conferred at this time [15 May, 1829] by John the Baptist, the second at a later date by Peter, James, and John themselves. This, however, is only another example of his proclivity for rewriting his early history to answer the logic of later events. The concept of two priesthoods evidently dates back no further than March, 1835 (Doctrine and Covenants, Section 107). Neither ‘Aaronic’ nor ‘Melchizedek’ priesthood was mentioned or even implied in any document of prior date. On this point some of the church’s historians have been led astray, accepting Doctrine and Covenants, Section 28, as a revelation given on Sept. 4, 1830, whereas the text is a rewritten version of the original that postdates Section 107. Compare the original revelation in Book of Commandments, Chapter 28. It should be added that Smith, Biographical Sketches, p. 131, makes no more of this ‘restoration of the priesthood’ on which ultimately the Mormon claim to authority rests than that one morning Joseph and Oliver ‘sat down to their work, as usual, and the first thing which presented itself through the Urim and Thummim, was a commandment for Joseph and Oliver to repair to the water, and attend to the ordinance of Baptism. They did so.’ It may be that the incident amounted to no more than this; that Cowdery’s broad imagination later supplied the visitation from John the Baptist, and that Joseph seized upon Cowdery’s story for its value to his legend.” (Dale Morgan, unfinished manuscript on the history of Mormonism, in John Philip Walker, ed., Dale Morgan on Early Mormonism, pp. 392-393)
2 May: Limitations of authority of the Twelve.
“According to appointment the Presidency, the Twelve, a part of the Seventy, and some other Elders of the church met in conference this morning in order to consult the affairs of the church &c. Conference was opened by Elder Brigham Young by prayer. President J. Smith Jun. presiding. After conference was opened and the Twelve took their seats he stated that it would be the duty of the twelve to appoint the oldest one of their member to preside in their councils, beginning at the oldest and so on until the youngest has presided and then beginning at the oldest again, &c. . .
The president then stated that the Twelve will have no right to go into Zion or any of its stakes and there undertake to regulate the affairs thereof where there is a standing High Council. But it is their duty to go abroad and regulate all maters relative to the different branches of the church. When the Twelve are together, or a quorum of them in any church, they will have authority to act independently and make decisions and those decisions are valid. But where there is not a quorum they will have to do business by the voice of the Church. No standing high council has authority to go into the Churches abroad and regulate the matters thereof, for this belongs to the Twelve. No High Council will hen the twelve ever be established only in Zion or one of its Stakes. When the twelve pass a decission it is in the name of the church Therefore [line obliterated on microfilm] has a right to go into any church and ordain any minister for the Church, unless it is by the voice of the Church. No Elder has a right to go into any branch of the church and appoint meetings or regulate the Church without the consent or voice [?] of the presiding Elder of said branch. If the first Seventy are all occupied, and there is a call for more laborers it will be the duty of the seven presidents of the first seventy to call and ordain other Seventy and send them forth to labor, in the vineyard until if need be they set apart seven times Seventy, even until there shall be one hundred & forty and four thousand. The Seventy are not to attend the conferences of the Twelve until they are called upon or requested to by the Twelve. The Twelve and the Seventy have particularly to depend upon their ministry for their support and that of their families, and they have a right by virtue of their offices to call upon the church to assist them. . . .
Motioned, seconded & voted that when another Seventy is required, the presidency of the first seventy should choose ordain and set them apart from among the most experienced Elders of the Church.
Motioned, Seconded & voted, that whenever the labor of other Seventy is required and they are to be set apart & ordained to that office. Those who are residing at Kirtland and the regions round about, who can come to Kirtland, do so and be set apart and ordained to that office by the Presidency of the Church in Kirtland But the Presidency of the 70 are to choose of the most experienced Elders abroad and ordain & set apart to that office but are not to do it at Zion or any of the Stakes thereof.” (Kirtland High Council Minutes, 2 May, 1835)
“The significance of the ‘standing high councils’ of the stakes is that according to the instructions of Joseph Smith on May 2, 1835, the jurisdiction of the Twelve Apostles ended where that of the stakes began:
The twelve apostles have no right to go into Zion or any of its stakes where there is a regular high council established, to regulate any matter pertaining thereto: But it is their duty to go abroad and regulate and set in order all matters relative to the different branches of the church of the Latter Day Saints.
No standing high council has authority to go into the churches abroad and regulate the matters thereof, for this belongs to the Twelve.
{Minutes of a Grand Council at Kirtland, Ohio, 2 May 1835, manuscript, included in Patriarchal Blessing Book 2, Church Archives. A rephrased version of these minutes is found in Roberts, History of the Church, 2:220}
Combining this instruction with that of February 27, it is evident that the Quorum of the Twelve was originally intended to operate only in those areas of the church where there was no regularly organized stake.
Throughout Joseph Smith’s lifetime the stakes were the centers of the ecclesiastical mainstream. The hinterland of the church was comprised of comparatively small, isolated branches of members. According to the definitions established by Smith in 1835, the Quorum of the Twelve Apostles was a traveling high council to function officially only in those areas where there were no permanent stake high councils. In pursuance of this limited jurisdiction, Joseph Smith sent the Twelve Apostles to regulate affairs in scattered branches in New York, eastern Canada, Vermont, Massachusetts, New Hampshire, and Maine from May to October of 1835. After similar activities during the next year, he sent two of the Twelve Apostles to the British Isles in 1837 to begin the work of proselyting there. From 1839 to 1841 all but two of the Quorum of the Twelve were in foreign lands. Thus, during the first five years of existence of the Quorum, it seemed that its primary role would be performed away from the headquarters and central activities of the church.
Unlike any other unit of the hierarchy, however, the functions and jurisdiction of the Quorum of the Twelve were significantly expanded by Joseph Smith several years after the formation of the body. This development began in 1841, and apparently resulted from two factors: first, the remarkable successes of the Twelve in converting thousands of Britons to the church, organizing them into branches, and preparing them to emigrate to the headquarters of the church at Nauvoo, Illinois; second, a record of constant devotion to Joseph Smith by several of the apostles during periods of persecution, apostasy, and turmoil.” (D. Michael Quinn, “The Evolution of the Presiding Quorums of the LDS Church,” Journal of Mormon History 1:21-38, 1974)
29/30 May: Teachers to take deacons with them.
At times it was decided that a Teacher would take a Deacon with him when he was assigned to work with someone (May 29, 30, 1835). (Corcoran notes, citing “Teacher’s Quorum Minutebook, Dec., 1834-Dec., 1845)
30 May: Teachers’ presidency to “ordain” each other.
“It was put to vote that brother Lewis should be our president and br Graves our Clerk and that they should be ordained by each other which was accordingly done.” (Up to this time, a President pro tempore and a Clerk were chosen for each conference that convened. “Teacher’s Quorum Minutebook, Dec., 1834-Dec., 1845,” 30 May, 1835. Corcoran.)
“May 30th 1835
Conference met according to adjeornment and opned by prayer by brother Joshua Lewis president it was put to vote and voted that brother Lewis should be our president and br Graves our Clerk and that they should be ordained by each other which was accordingly done; it was then voted that the clerk should purchace a book for the purpose of keeping the minutes of the several conference; it was then agreed that broth Stringum take broth Covy with him and labor with broth Cyrus Danoldes & wife on the account of a contradiction existing between them; it is further more agreed that broth George Johnson take a deacon with him and labor with broth Solomon Danolds & wife & Cyrus Danolds & George beeber wives to settle a quarrel existing betweeen them; it is also agreed that brothers Allen and hendricks labor with louis hendricks and broth marvins for not keeping the word of wisdom &c it is a greed that this conference be adjeornd untill the last satterday in June next.
pres Joshua Lewis John Lowry
Clerk Alvin C Graves Are Cartwright
Benj Johnson Josiah Sumner
George Pitkins Morgan L Gardner
Benj Hendricks Horace Evens
Wm Stringham Samuel Musick
George Johnson Wm Wheden”
(Teachers Quorum Minute Book, December 25, 1834 – February 12, 1845; LDS Archives, MS 3428)
1 Jun.: Duties of priesthood offices.
“The following letter was written by the presiding authorities of the Church to Elder John M. Burk at Liberty, Clay County Mo.:
Kirtland, Ohio.
June 1, 1835.
President Burk:
You will not value the postage of a letter I presume when you learn that this part of the sheet is for the benefit of the Saints of God. According to the order of the kingdom, begun in the last days, to prepare men for the rest of the Lord, the Elders in Zion or in her immediate region, have no authority nor right to meddle with her affairs, to regulate or even hold any courts. The high council has been organized expressly to minister in all her spiritual affairs; and the Bishop and his council are set over her temporal matters; so thus the Elders acts are null and void. Now the Lord wants the tares and wheat to grow together; while in an unorganized state Zion must be redeemed with judgments and the converts by righteousness. Every Elder that can, after he has provided for his family (if any he has) and paid his debts, must go forth and clear nis skirts from the blood of this generation. While they are there, instead of holding courts to stop communion, or anything else, let every one labor to bind up the broken hearted, reclaim the wanderer, and persuade back into the kingdom such as have been cut off, by encouraging them to lay to and work righteousness, and prepare with one heart and one mind to redeem Zion, that goodly land of promise, where the willing and the obedient shall be blessed. Souls are as precious in the sight of God as they ever were, and the Elders were never called to drive any down to hell, but invite and persuade men everywhere to repent. It is the acceptable year of the Lord. The Priests too, should not be idle, their duties are plain and unless they do them, they cannot expect to be approved. Righteousness must govern the Saints in all things and when the new covenants come forth the Priests will learn that great things may be expected at their hands.
The Teachers and Deacons are the standing ministers of the Church, and in the absence of other officers, they will have great things required at their hands. They must strengthen the members; persuade such as are out of the way, to repent and meely urge and persuade everyone to forgive each other all their trespasses, offences and sins. Bear and forbear one with another, brethren, for so God does with us. Cease to find fault and learn to do well. Pray for your enemies in the Church and curse not your foes without; for vengeance belongs to God. Know you not, that there is more joy in heaven over one sinner that repents, than there is over ninety-nine just persons that need no repentance!!! Strive not about the mysteries of the kingdom; to one is given the word of wisdom; to another the power of healing difficulties. To every officer we say be merciful and you shall find mercy. Your Brethren, who leave their families and go forth to warn the present generation of the great things to come, expect great things of those who enjoy the society of the Saints and their families. They pray that they may be very prayerful and very humble, working diligently spiritually and temporally for the redemption of Zion, when all the pure in heart can return with songs of everlasting joy, to enjoy the good of the land of Zion. Brethren, in the name of Jesus we entreat you to live worthy of the blessings which shall be heired by the faithful after Zion is redeemed.
To Elder Lyman Wight:
The Lord is not pleased with him because he did not come to Kirtland as is manifest to the council. The council fear that in consequence of self sufficiency and self knowledge, which heretofore at times has led our worthy brother aside from the strict principles of the Gospel of our Lord Jesus Christ; unless he goes forth into the vineyard and magnifies his calling according to the commandment, Satan will sift him as chaff. Let him be reminded that it is necessary for him to repent and humble himself before God and go about his Master’s business; and let those who have been appointed: whose appointment have been sanctioned by the voice of the Church, regulate the affairs of Zion, lest he that puts his hand forth to steady the ark, be made an ensample, as was Uzzah in the days of David.
Decision in Elder George Busket’s case, appealed from the Elder’s Court.
Kirtland, Ohio, May 30, 1835: The foregoing case was reviewed by the Presidency and decided that the proceedings were illegal on the part of the Elders; they not having authority to act in that country, the Lord having appointed regular councils for the trials of transgressors–
Oliver Cowdery, Clerk.
We say to Elder Busket: go to the parties and witnesses and forgive them whatever hardness you may hold against them and they must forgive you. When you have done so and sufficiently humbled yourself, prepare yourself and go forth and magnify your calling, lest Satan sift you as chaff.
We, having regard for Elder Fosdick, hope and pray that he may also go forth and improve his talent, lest he lose his crown.
In the bands of the new covenant, we are,
Joseph Smith, Jr.
Oliver Cowdery
W. W. Phelps
John Witmer.
To the Elders, Priests, teachers, deacons and members of the Church of Christ of Latter-day Saints.
{Document on file in Historian’s Office.}
Note: The above is part of a lengthy letter addressed by Elder Wm. W. Phelps to Mr. John M. Burk, or Sally Phelps, Liberty, Clay Co., Mo.”
(JH 1 Jun., 1835)
23 Jun.: Other 70 to be called.
“On the 23rd day of June 1835 we receieved A letter from Brother Oliver Cowdery containing A request for Br Parrish to return to Kirtland as he was one of the seventy chosen Also stating that it was wisdom for me to tarry & labour with the church in great humility that I need not fear as their were other seventy to be called and that I was remembered.” (Wilford Woodruff diary, 23 Jun., 1835. I:32-33)
28 Jun.: Deacon to preside over a branch?
“on the 28 of June 1835 brother Warrren Parrish Ordained me an Elder & brother Caswell Medlock was ordained A Deacon over the Egle Creek branch.” (Wilford Woodruff diary, 28 Jun., 1835. I:33)
Jun.: Duties of Elders, Priests, Teachers, Deacons.
“Every elder that can, after providing for his family (if he has any) and paying his debts, must go forth and clear his skirts from the blood of this generation. While they are in that region instead of trying members for transgressions, or offences, let every one labor to prepare himself for the vineyard, sparing a little time to comfort the mourners; to bind up the broken-hearted; to reclaim the backslider; to bring back the wanderer; to re-invite into the kingdom such as have been cut off, by encouraging them to lay to while the day lasts, and work righteousness, and, with one heart and one mind, prepare to help redeem Zion, that goodly land of promise, where the willing and the obedient shall be blessed. Souls are as precious in the sight of God, as they ever were; and the elders were never called to drive any down to hell, but to persuade and invite all men every where to repent, that they may become the heirs of salvation. It is the acceptable year of the Lord: liberate the captives that they may sing hosanna.
The priests, too, should not be idle: their duties are plain, and unless they do them diligently, they cannot expect to be approved. Righteousness must be the aim of the saints in all things, and when the covenants are published, they will learn that great things must be expected from them. Do good and work righteousness with an eye single to the glory of God, and you shall reap your reward when the Lord recompenses every one according to his work.
The teachers and deacons are the standing ministers of the church, and in the absence of other officers, great things, and a holy walk, are required of them. They must strengthen the members’ faith; persuade such as are out of the way to repent, and turn to God and live; meekly persuade and urge every one to forgive one another all their trespasses, offences and sins, that they may work out their own salvation with fear and trembling. Brethren, bear and forbear one with another, for so the Lord does with us: Pray for your enemies in the church, and curse not your foes without: for vengeance is mine, saith the Lord, and I will repay.” (Authored by “P”, M&A 1(9):138, Jun., 1835)
16 Aug.: Ascendancy of 12 to position next to 1st Pres.
“On August 16, 1841, at a special conference the Quorum was authorized to select men to go on missions, and then Joseph stated ‘that the time had come when the Twelve should be called upon to stand in their place next to the First Presidency, and attend to the settling of emigrants and the business of the Church at the stakes, and assist to bear off the kingdom victoriously to the nations.’ {Roberts, History of the Church, 4:403; Journal of Willard Richards, 16 Aug., 1841, Church Archives.} In pursuance of these instructions, the Twelve Apostles were also appointed to assist Joseph Smith in his duties as Trustee-in-Trust for the finances of the church.” (D. Michael Quinn, “The Evolution of the Presiding Quorums of the LDS Church,” Journal of Mormon History 1:21-38, 1974)
17 Aug.: “Seal the blessings of the High Priesthood.”
“Also Elder Elisha H. Groves Blessed as follows, in the name of Jesus Christ, we seal the blessings of the High Priesthood upon the[e] which thou has already received. Thy head is already beginning to blossom for the grave but the Lord shall give the vigor of youth.” (Kirtland High Council Minutes, 17 Aug., 1835)
17 Aug.: Who may perform marriages?
“According to the custom of all civilized nations, marriage is regulated by laws and ceremonies; therefore we believe that all marriages in this Church of Christ of Latter-day Saints should be solemnized in a public meeting or feast prepared for that purpose, and that the solemnization should be performed by a Presiding High Priest, High Priest, Bishop, Elder or Priest, not even prohibiting those persons who are desirous to get married, of being married by other authority.” (“Article on Marriage,” HC 2:246)
17 Aug.: 1st Council of 70 sustained General Authorities.
“Beginning August 17, 1835, this group of seven presidents over the seventy was sustained with the other General Authorities of the church.
{Footnote:} In 1878, Joseph Young told a group of seventies: ‘Speaking of his own experience he said that he never knew that he was President of the Seventies until he came to Nauvoo [in 1839] and Br. Brigham told him that that was his place and he took it.’ (First Council of Seventy Minutes, 16 Jan., 1878)”
(D. Michael Quinn, “The Evolution of the Presiding Quorums of the LDS Church,” Journal of Mormon History 1:21-38, 1974)
31 Aug.: Letter to Zion.
“Now if they will be wise, they will humble themselves in a peculiar manner that God may open the eyes of their understanding, It will be clearly manifest that the design and purposes of the Almighty; are with regard to them and the children of Zion; that they should let the high counsel which is appointed of God, and ordained for that purpose, make and regulate all the affairs of Zion: and that it is the will of God, that her children should stand still, and see the salvation of her redemption.” (Joseph Smith and others to Hezekian Peck, 31 Aug., 1835. In Jessee, Personal Writings of Joseph Smith, p. 346. Compare with Whitmer’s entry below.)
“Now one says there is no need of ordaining in Zion, or appointing more officers; but let all these that are ordained magnify themselves before the Lord; by going into the vineyard and cleansing their garments from the blood of this generation. It is one thing to be ordained to preach the gospel, and to push the people together to Zion, and it is another thing to be annointed to lay the foundation and build up the city of Zion, and execute her laws. Therefore it is certain that many of the Elders have come under great condemnation in endeavoring to steady the ark of God in a place where they have not been sent.
The high counsel and bishops court have been established to do the business of Zion, and her children are not bound to acknowledge any of those who feel disposed to run to Zion and set themselves to be their rulers. Let not her children be duped in this way, but let them prove those who say they are apostles, and are not.
The elders have no right to regulate Zion, but they have a right to preach the gospel. they will all do well to repent and humble themselves, and all the church, and also we ourselves receive the admonition and so now endeavor and pray to this end. . . .
Sanctioned and signed by the Presidents
Joseph Smith Jr.
Oliver Cowdery
Sidney Rigdon
F. G. Williams
W. W. Phelps
John Whitmer”
(John Whitmer, History, Chapter 16)
6 Sep.: Sermon on Priesthood.
“Sunday the 6th [September 1835] preached in the village of Hanover–at 2 oclock and had a good congregation and good attention Several Campbellite priests were present I thought it a good oppertunity to preach upon the Subject of priesthood–I commenced by saying that there were only three priesthoods mentioned in the Bible and only two of them were given by the God of heaven for the benefit of mankind and they two were the Melchiseded and the Aronic I spoke at considerable length on the Melchisedec and Aronic priesthoods showing that it was through them only that mankind could obtain Salvation–I then introduced the priesthood of Baal as the third priesthood mentioned in the bible and brought up the circumstance of Elijah the prophet and the priests of Baal to show the contrast Between the priesthoods of God and that of Baal–I then said if I ask the priests of modern days if they have received the Melchisedec priesthood their answer will be no–for that is to[o] holy for men in these days–Then if I ask if they have received the Aronic no is their reply again for that was done away at the coming of Christ–then said I they must have received the Baalam priesthood for they have claim upon no other–While making these remarks the people stared at me with profound silence at the close of which I told the people that there was liberty for remarks but no reply was made.” (Joel Hills Johnson, Reminiscences and Journals, 1835-1882, LDS Archives, MS 1546, fd. 1; Barney)
28 Sep.: Reordination without excommunication?
“High council met and tried brother Gladden Bishop: he was reproved, repented, and was reordained. The next was Lorenzo L. Lewis for fornication: he was cut off from the Church.” (Joseph Smith diary, 28 Sep., 1835)
Sep.: Oliver’s account of priesthood restorations.
“The following blessings by the spirit of prophecy, were pronounced by Joseph Smith, ju. the first elder, and first patriarch of the church: for although his Father laid hands upon, and blessed the fatherless, therby securing the blessings of the Lord unto them and their posterity, he was not the first elder, because God called upon his son Joseph, and ordained him to this power, and delivered to him the keys of the kingdom, that is, of authority and spiritual blessings upon the church, and through him the Lord revealed his will to the church: he was ministered unto by the angel, and by his direction, he obtained the records of the nephites, and translated by the gift and power of God: he was ordained by the angel John, unto the lesser or Aaronic priesthood, in company with myself, in the town of Harmony Susquehannah county, Pennsylvania, on Friday the 15th day of May, 1829: after which we repaired to the water, even to the Susquehannah river, and were baptized: he first ministering unto me, and after, I to him. But before baptism our souls were drawn out in mighty prayer, to know how we might obtain the blessings of baptism and of the Holy Spirit according to the order of God, and we diligently sought for the right of the fathers and the authority of the holy priesthood, and the power to administer in the same; for we desired to be, followers of righteousness and the possessors of greater knowledge, even the knowledge of the mysteries of the kingdom of God. Therefore we repaired to the woods, even as our father Joseph said we should, that is, to the bush, and called upon the name of the Lord, and he answered us out of the heavens: and while we were in the heavenly vision the angel came down and bestowed upon us this priesthood: and then, as I have said, we repaired to the water and were baptized. After this we received the high and holy priesthood: but an account of this will be given elsewhere, or in another place. Let it suffice that others had authority to bless, but after these blessings were given, of which I am about to write, Joseph Smith Sen’r. was ordained a president and patriarch under the hands of his son Joseph, myself, Sidney Rigdon, and Frederick G. Williams, presidents of the church. These blessings were given by vision and the spirit of prophecy, on the 18th of December 1833, and written by my own hand at the time; and I know them to be correct and according to the mind of the Lord.” (Oliver Cowdery, Patriarchal Blessing Book, Vol. 1, pp. 8-9; “Given in Kirtland, December 18, 1833, and recorded September 1835.” All of the above quotation was added in 1835, as none appears in the account of the blessings contained in Joseph’s diary, 18 Dec., 1833.)
“The Wilford C. Wood Collection
Volume I
An annotated catalog of documentary-type materials in the Wilford C. Wood Collection.
by LaMar C. Berrett
Published by the Wilford C. Wood Foundation
Printed by the Brigham Young University Printing Service
September 1972
1-H-b-14: An account by Oliver Cowdery, September, 1835, of the restoration of the Aaronic Priesthood.”
Sep.: “Patriarchal priesthood.”
“Thus spake the Seer, and these are the words which fell from his lips, while the visions of the Almighty were open to his view, saying: Blessed of the Lord is my father, for he shall stand in the midst of his posterity and shall be comforted by their blessings when he is old and bowed down with years, and shall be called a prince over them, and shall be numbered among those who hold the right of patriarchal priesthood, even the keys of that ministry: for he shall assemble together his posterity like unto Adam; and the assembly which he called shall be an ensample for my father, for thus it is written of him:
Three years previous to the death of Adam, he called Seth Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah who were high priests, with the residue of his posterity who were righteous, into the valley of Adam-ondi-ahman, and there bestowed upon them his last blessing. And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael, the Prince, the Arch-angel. And the Lord administered comfort unto Adam, and said unto him, I have set thee to be at the head: A multitude of nations shall come of thee, and thou art a Prince over them forever. So shall it be with my father: he shall be called a prince over his posterity; holding the keys of the patriarchal priesthood over the kingdom of God on earth, even the church of the Latter Day Saints, and he shall sit in the general assembly of patriarchs, even in council with the Ancient of Days, when he shall sit and all the patriarchs with him, and shall enjoy his right and authority under the direction of the Ancient of Days. And blessed also is my mother, for she is a mother in Israel, and shall be a partaker with my father in all his patriarchal blessings.”
(Oliver Cowdery, Patriarchal Blessing Book, Vol. 1, p. 9; “Given in Kirtland, December 18, 1833, and recorded September 1835.” All of the above quotation was added in 1835, as none appears in the account of the blessings contained in Joseph’s diary, 18 Dec., 1833.)
22 Sep.: Joseph is first patriarch in Last Days.
“In his hands shall the Urim and Thummim remain and the holy ministry, and the keys of the evangelical priesthood also, for an everlasting priesthood forever, even the patriarchal; for, behold, he is the first patriarch in the last days. He shall sit in the great assembly and general council of patriarchs, and execute the will and commandment under the direction of the Ancient of Days, for he shall have his place and act in his station.” (Oliver Cowdery, blessing given by him to Joseph Smith, Jr., 22 Sep., 1835; recorded 3 Oct., 1835; Patriarchal Blessings Book, vol. 2, pp. 28-32)
2 Oct.[?]: Oliver’s account of priesthood restorations.
“From this we see that, in the case of the restoration of the higher priesthood, as well as in that of the lower, they ordained each other by commandment, after having received the keys from those who held them–Peter, James and John.
We also have Oliver’s testimony, recorded by his own hand, as early as the year 1835. The account is quite interesting, and was recorded in the patriarchal blessing book of Patriarch Joseph Smith, Sen., by Oliver, who at that time was the recorder. This is his own statement:
He [Joseph] was ministered unto by the angel, and by his direction he obtained the records of the Nephites, and translated by the gift and power of God. He was ordained by the angel John, unto the lesser or Aaronic priesthood, in company with myself, in the town of Harmony, Susquehanna county, Pennsylvania, on Friday, the 15th day of May, 1829; after which we repaired to the water, even to the Susquehanna river, and were baptized; he first administering unto me, and after, I to him. But before baptism our souls were drawn out in mighty prayer, to know how we might obtain the blessings of baptism and of the Holy Spirit according to the order of God; and we diligently sought for the right of the fathers, and the authority of the holy priesthood, and the power to administer the same; for we desired to be followers of righteousness, and in the possession of greater knowledge, even the knowledge of the mysteries of the kingdom of God. Therefore we repaired to the woods, even as our father Joseph said we should, that is, to the bush, and called upon the name of the Lord, and he answered us out of the heavens. And while we were in the heavenly vision, the angel came down and bestowed upon us this priesthood; and then, as I have said, we repaired to the water and were baptized. After this, we received the high and holy priesthood; but an account of this will be given elsewhere, or in another place.”
(Joseph Fielding Smith, “Restoration of the Melchizedek Priesthood,” IE 7(12):942, Oct., 1904)
Patriarchal Blessing Book 1:
“These blessings shall come upon him according to the blessings of the prophecy of Joseph in ancient days, which he said should come upon the Seer of the last days, and the Scribe that should sit with him, and that should be ordained with him, by the hand of the angel in the bush, unto the lesser priesthood, and after receive the holy priesthood under the hands of those who had been held in reserve for a long season, even those who received it under the hands of the Messiah, while he should dwell in the flesh, upon the earth, and should receive the blessings with him, even the Seer, of the God of Abraham, Isaac, and Jacob, saith he, even Joseph of old, by his hand, even God.–And he shall inherit a crown of eternal life, at the end, and while in the flesh shall stand up in Zion and assit [sic] to crown the tribes of Jacob, even so Amen.” (Patriarchal Blessing Book 1; The end of this blessing contains this information about its origin: “Oliver Cowdery, clerk and recorder. Given December 18, 1833, and recorded in this book October 2, 1835.” This particular blessing was evidently given for Oliver Cowdery but the name specifying the recipient has been obscured. This passage comes from the last sixth of the blessing; Barney)
5 Oct.: Duties of the Twelve.
“In the evening attend[ed] a High Councel of the Twelve Apostles. Had a glorious time and gave them many instruction[s] concerning their duties for time to come.” (Joseph Smith 1835-36 diary; Faulring, An American Prophet’s Record, p. 36)
18 Oct.: “New and Everlasting Covenant” – 1st mention?
“. . . blessed several children with the blessings of the new and everlasting covenant.” (Joseph Smith diary, 18 Oct., 1835)
22 Oct.: We look for the great endowment.
“We look for the grate indowment to take place soon now theare will be a grate gathering of the saints to Zion next season so no more at present but remain your brother in Christ.” (G. M. Hinkel (Portage Co., Ohio) to R. Ruben Middleton (Washington Co., Ill.), 22 Oct., 1835; JH 22 Oct., 1835)
Oct.: Restoration of priesthoods foretold.
“When they [gold plates] are interpreted the Lord will give the holy priesthood to some, and they shall begin to proclaim this gospel and baptize by water, and after that they shall have power to give the Holy Ghost by the laying on of their hands.” (Oliver Cowdery, M&A 2(1):199, Oct., 1835)
Oct.: Priesthood brought back by AN angel.
“And an angel surely, then,
For a blessing unto men,
Brought the priesthood back again,
In its ancient purity.”
(“Hymn”, by “P” {W. W. Phelps?}, M&A 2(1):208, Oct., 1835)
12 Nov.: “I supposed I had established this Church . . .”
“I supposed I had established this Church on a permanent foundation when I went to Missouri, and indeed I did so, for if I had been taken away, it would have been enough, but I yet live, and therefore God requires more at my hands. The item to which I wish the more particularly to call your attention to-night, is the ordinance of washing of feet. This we have not done as yet, but it is necessary now, as much as it was in the days of the Savior; and we must have a place prepared, that we may attend to this ordinance aside from the world.” (Joseph Smith, HC 2:308)
15 Nov.: Rigdon: Explanation of Priesthood.
“I wish you to understand distinctly that I believe as much as you can believe, that Christ and his apostles preached the gospel, and the whole gospel; but I also believe that it was a very different thing from what is now preached for gospel in the world. Let me invite your attention to some of the differences between the gospel of Christ and what is now proclaimed in the world.
The first difference then I shall mention is that of the priesthood. That gospel had a priesthood attached to it, which had the power of getting revelations, and obtaining visions, as well as the ministering of angels. They had power to administer in the name of the Lord Jesus to the sick, and in his name to rebuke diseases of all kinds, they had also power to give the Holy Spirit by the laying on of the hands, they obtained revelations, not only for their own direction in the world; but for that of the churches also that they raised up. So that they were truly ministers of Christ sent forth to minister in his name to all who would believe, and by means of this ministry, and power, they could build up the kingdom of Christ among men, and establish his cause in the world. The gospel that men preach in these days have no such ministry or priesthood: the priesthood of modern times has no such power or authority. No revelations; no minist[e]ring of angels; no heavenly visions; no ministering of the Holy Spirit by the laying on of the hands, and yet claim to be the ministers of Christ acting under the same commission, and the same authority as they did. Surely the disparity is too great not to be seen by the least discerning. Will you be so kind as to show to me how this great difference can exist, and yet the two priesthoods be the same priesthood, acting under the same commission, and the priesthood of the same gospel? For take the priesthood away by which the gospel was administered, and of what avail is the gospel? the answer is, it is of none; for the gospel is only of use to man, when there is somebody to administer it to them.
The second grand difference is the different effects which is produced by the two. The gospel preached by the Savior and his apostles produced the most marvelous effects, the persons who were administered to by the pri[e]sthood of that gospel, found themselves in possession of something very different from the rest of mankind. The too could lay hands on the sick and they would recover, they could take up serpents and they could not hurt them, they could drink any deadly thing and yet be unhurt. They also had the power of getting revelations, of seeing visions, of prophesying, enjoying the ministering of angels as well as many other marvelous things, which are no where found among those who embrace the gospel of Modern times; but enjoyed by all those who received the gospel administered by the apostles.
Now Sir, I should be glad to know how it is that the same gospel can be preached by the same authority, and the effects be in every respect different? The gospels which are now preached possess not one single characteristic which distinguished the gospel preached by the Savior and his apostles. Neither is there the least resemblance between the effects of the two. One was attended by power, and by the gifts of the Holy Spirit. The other is unattended by power, or by the gifts of the Holy Spirit. Both those who preach them, and those who receive them, reason as you have done in your letter, to prove that both the power and gifts of the Holy Spirit which always attended the gospel are done away; but still contend for the same gospel they say, and for the same commission, and yet declare that the effects of both have ceased. This surely is marvelous, a great deal more so, than that there should be revelations in the last days.
If I should ask by what power did the former day saints heal the sick, cast out devils, raise the dead, take up serpents, drink deadly things and yet not be hurt, work miracles, speak with tongues, interpret tongues, prophesy, dream dreams, see visions, &c. &c.–The answer would be, that it was by the power of the gospel by which they did such things, as administered by the Savior and his apostles. And this is what is proposed in the gospel as proclaimed by the former day saints, and if those who received it did not enjoy these blessings, they did not receive the blessings proposed to them in the gospel.” (Sidney Rigdon to Olion Barr, 15 Nov., 1835, in M&A 2(5):281-282, Feb., 1836)
Parley P. Pratt poem: Priesthood restoration.
“Song III. Longe Metre.
The Opening of the Dispensation of the Fulness of Times
. . . A voice commissioned from on high
Hark, hark, it is the angel’s cry,
Descending from the throne of light
His garments shining clear and white.
He comes the gospel to reveal
In fulness, to the sons of men;
Lo! from Cumorah’s lonely hill,
There comes a record of God’s will!
Translated by the power of God,
His voice bears record to his word;
Again, an angel did appear,
As witnesses do record bear.
Restored the priesthood, long since lost,
In truth and power, as at the first;
Thus commissioned from on high,
Came forth and did repentance cry . . .”
(Parley P. Pratt, The Millenium, a Poem; To Which is Added Hymns and Songs . . .; Boston: Parley P. Pratt, 1835; p. 38; Barney)
Emma Smith hymn: Priesthood restoration.
“An an angel surely, then,
For a blessing unto men,
Brought the priesthood back again,
In its ancient purity.”
(Hymn 26; A Collection of Sacred Hymns for the Church of the Latter Day Saints, selected by Emma Smith; Kirtland: F. G. Williams & Co., 1835; Barney)