Chapter 29

Chapter 29Appeal to Washington for Redress—Further Missouri Persecutions1839–1840Importuning for RedressHaving appealed in vain to the courts, the governor and the legislature of Missouri, the Saints now determined to “importune for redress and redemption at the feet of the President.” This course the Lord commanded them to take. It was his will that the national government should have the privilege of correcting the wrongs of the Latter-day Saints, or share in the responsibility of their persecutions, should they also turn a deaf ear to the appeal of thousands of citizens, who had been banished from their homes.1The Constitution guarantees that “the citizens of each state shall be entitled to all the privileges and immunities of citizens of the several states.” This great privilege had been denied the Latter-day Saints by the officers of the State of Missouri.President Sidney Rigdon arrived in Quincy, Illinois, after his release from prison, in March, 1839, and was at that time very zealous for the punishment of Missouri for the violation of the constitutional rights of the Saints while in that state. He devised a plan, on an elaborate scale, for the impeachment of Missouri before the other states and the general government. He proposed to have the governors of the several states present before their respective legislative bodies the matter of Missouri’s abdication of republican government, and at the same time have presented to the President of the United States and Congress a petition for redress of the wrongs inflicted upon the Saints. Governor Carlin of Illinois encouraged him in this desire and promised to aid in the work. Governor Robert Lucas of Iowa also lent some assistance to the plan. The latter issued letters of introduction to President Martin Van Buren and Governor Shannon of Ohio, conveying the information that President Rigdon expected to visit Washington as the representative of the “Mormon” people to seek an investigation into the causes for the expulsion of the Saints from Missouri. However, nothing came of this rather impractical plan.The Prophet’s Appeal to the PeopleAbout this same time (April, 1839) the Prophet made an appeal to the citizens of the United States in the following language:“I ask the citizens of this Republic whether such a state of things is to be suffered to pass unnoticed, and the hearts of widows, orphans, and patriots to be broken, and their wrongs left without redress? No! I invoke the genius of our Constitution. I appeal to the patriotism of Americans to stop this unlawful and unholy procedure; and pray that God may defend this nation from the dreadful effects of such outrages.“Is there no virtue in the body politic? Will not the people rise up in their majesty, and with that promptitude and zeal which are so characteristic of them, discountenance such proceedings, by bringing the offenders to that punishment which they so richly deserve, and save the nation from that disgrace and ultimate ruin, which otherwise must inevitably fall upon it?”2A Delegation Appointed to Visit WashingtonAt a conference of the Church held in Quincy in May, 1839, President Rigdon was formally appointed to carry the message of grievances to Washington, and Elder Lyman Wight was appointed to collect the necessary affidavits from those injured, to be presented at Washington. President Rigdon made no great effort to get away on this mission, and as time passed his ardor cooled and his desire to fill his appointment lessened. At the October Conference, held at Commerce, President Joseph Smith, who had arrived in Illinois during the summer, and Judge Elias Higbee were also chosen to go to Washington as well as Sidney Rigdon, to importune for redress. On the 29th of October, these three delegates left Commerce in a carriage driven by Orrin Porter Rockwell, with the intention of laying before Congress the grievances of the Saints while in Missouri. At Quincy they were joined by Dr. Robert D. Foster who accompanied them on their way to administer to Sidney Rigdon, who was ill. At Springfield Judge James Adams took the Prophet to his home and treated him with every consideration as though he had been his own son. After an eventful journey the Prophet and Judge Higbee arrived in Washington, November 28, 1839. They did considerable preaching on the way and were forced to leave Sidney Rigdon in Ohio because of his sickness; Orrin P. Rockwell and Dr. Robert D. Foster remained with him.Interview with the PresidentThe first step taken by the Prophet and Judge Higbee after securing a boarding place was to call on the President of the United States, Martin Van Buren. This was the following day, November 29. They proceeded to the house of the President, which they state they found to be a very large and splendid palace, decorated with all the fineries and elegance of this world. After some preliminary arrangements they were ushered into the presence of Mr. Van Buren. They handed him some of their letters of introduction which stated the object of their visit and as soon as the President read one of them, he looked up with a frown and said: “What can I do? I can do nothing for you! If I do anything, I shall come in contact with the whole state of Missouri.” The delegates were not to be denied a hearing without some effort, so they pressed the matter of their case with considerable vigor. The result was that President Van Buren promised to reconsider what he had said, and expressed deep sympathy with the Saints on account of their suffering.The Petition before CongressFollowing the interview with the President the brethren spent some time hunting up senators and representatives with whom they might converse and receive a hearing. They found the delegation from Illinois friendly, and were able to make a number of friends among the honorable gentlemen in Washington. A meeting was held with the congressional delegation from Illinois, for the purpose of considering the best means for getting their business before Congress. Mr. Robinson, of the delegation, offered some opposition against the Saints presenting any claims against Missouri to be liquidated by the United States, on the ground that the Saints should make their appeal to the judiciary of Missouri and the state officials, where the wrongs were committed. The Prophet opposed such a stand with great vigor, explaining that every effort had already been made to get the governor of Missouri and the courts to consider their claims, but without result. Mr. Robinson then said this was his first impression of the matter, but he would take it under consideration. The following day another meeting was held and it was decided that a petition should be drawn up to be presented to Congress, and Senator Richard M. Young, of Illinois, promised to present it in the United States Senate. They were advised that all facts presented should be authenticated by affidavits, so word was sent to the Saints in Illinois to prepare immediately such necessary information as would be required.3The petition was duly presented to the judiciary committee. It covered the outrages against the members of the Church from the expulsion from Jackson County, in 1833, to the banishment from the state in 1838 –39. The dastardly course of Governor Boggs in aiding the enemies of the Saints and his exterminating order received proper consideration. The concluding paragraphs of this petition are as follows:“For these wrongs, the ‘Mormons’ ought to have some redress: yet how and where shall they seek and obtain it? Your constitution guarantees to every citizen, even the humblest, the enjoyment of life, liberty, and property. It promises to all, religious freedom, the right to all to worship God beneath their own vine and fig tree, according to the dictates of their conscience. It guarantees to all the citizens of the several states the right to become citizens of any one of the states, and to enjoy all the rights and immunities of the citizens of the state of his adoption. Yet of all these rights have the ‘Mormons’ been deprived. They have, without a cause, without a trial, been deprived of life, liberty and property. They have been persecuted for their religious opinions. They have been driven from the state of Missouri, at the point of the bayonet, and prevented from enjoying and exercising the rights of citizens of the state of Missouri. It is the theory of our laws, that for the protection of every legal right, there is provided a legal remedy. What then, we would respectfully ask, is the remedy of the ‘Mormons’? Shall they apply to the legislature of the state of Missouri for redress? They have done so. They have petitioned, and these petitions have been treated with silence and contempt. Shall they apply to the federal courts? They were, at the time of the injury, citizens of the state of Missouri. Shall they apply to the court of the state of Missouri? Whom shall they sue? The order for their destruction, then extermination, was granted by the executive of the state of Missouri. Is not this a plea of justification for the loss of individuals, done in pursuance of that order? If not, before whom shall the ‘Mormons’ institute a trial? Shall they summon a jury of the individuals who composed the mob? An appeal to them were in vain. They dare not go to Missouri to institute a suit; their lives would be in danger.“For ourselves we see no redress, unless it is awarded by the Congress of the United States. And here we make our appeal asAmerican Citizens, asChristians, and asMen—believing that the high sense of justice which exists in your honorable body, will not allow such oppression to be practiced upon any portion of the citizens of this vast republic with impunity; but that some measures which your wisdom may dictate, may be taken, so that the great body of people who have been thus abused, may have redress for the wrongs which they have suffered. And to your decision they look with confidence; hoping it may be such as shall tend to dry up the tears of the widow and orphan, and again place in situations of peace, those who have been driven from their homes, and have had to wade through scenes of sorrow and distress.“And your Memorialists, as in duty bound, will ever pray.”The Prophet’s Interview with President Van BurenWhile the Prophet was waiting for the action of Congress, he visited several branches of the Church in Pennsylvania, New Jersey and other parts, returning to Washington the fore part of February. During this time he had another interview with President Martin Van Buren and one with John C. Calhoun, and he records the following in his journal:“During my stay I had an interview with Martin Van Buren, the President, who treated me very insolently, and it was with great reluctance he listened to our message, which, when he had heard, he said: ‘Gentlemen, your cause is just, but I can do nothing for you;’ and ‘If I take up for you I shall lose the vote of Missouri.’ His whole course went to show that he was an office-seeker, that self-aggrandizement was his ruling passion, and that justice and righteousness were no part of his composition. I found him such a man as I could not conscientiously support at the head of our noble Republic. I also had an interview with Mr. John C. Calhoun, whose conduct towards me very ill became his station. I became satisfied there was little use for me to tarry, to press the just claims of the Saints on the consideration of the President and Congress, and stayed but a few days, taking passage in company with Porter Rockwell and Dr. Foster on the railroad and stages back to Dayton, Ohio” (Documentary History of the Church, vol. 4:80).The Action of CongressJudge Elias Higbee remained in Washington during the time the petition was before Congress. He met on several occasions with the judiciary committee, which had the matter in hand. The members from Missouri offered considerable opposition, as naturally might be supposed, to the charges made against the officials of that state. They did all in their power to prevent any consideration of the petition. Many false statements and charges were made which Judge Higbee was able to refute. On the 26th of February, he wrote the Prophet as follows: “I am just informed by General Wall (the chairman of the committee), before whom, or to whom, our business is referred, that the decision is against us, or in other words unfavorable, that they believe redress can only be had in Missouri, the courts and the legislature.” On the 4th of March, 1840, President Joseph Smith arrived in Nauvoo. The same day the senate committee made its report. After setting forth some of the items in the petition the committee said:“The petition is drawn up at great length, and sets forth, with feeling and eloquence, the wrongs of which they complain; justifies their own conduct, and aggravates that of those whom they call their persecutors, and concludes by saying they see no redress, unless it be obtained of the Congress of the United States, to whom they make their solemn, last appeal, as American citizens, as Christians, and as men; to which decision they say they will submit.“The committee have examined the case presented by the petition, and heard the views urged by their agent, with care and attention; and after full examination and consideration, unanimously concur in the opinion—“That the case presented for their investigation is not such a one as will justify or authorize any interposition by this government.“The wrongs complained of are not alleged to be committed by any of the officers of the United States, or under the authority of its government in any manner whatever. The allegations in the petition relate to the acts of its citizens, and inhabitants and authorities of the State of Missouri, of which state the petitioners were at the time citizens, or inhabitants.“The grievances complained of in the petition are alleged to have been done within the territory of the State of Missouri. The committee, under these circumstances, have not considered themselves justified in inquiring into the truth or falsehood of the facts charged in the petition. If they are true, the petitioners must seek relief in the courts of judication of the State of Missouri, or of the United States, which has the appropriate jurisdiction to administer full and adequate redress for the wrongs complained of, and doubtless will do so fairly and impartially; or the petitioners may, if they see proper, apply to the justice and magnanimity of the State of Missouri—an appeal which the committee feel justified in believing will never be made in vain by the injured or oppressed.“It can never be presumed that a state either wants the power or lacks the disposition to redress the wrongs of its own citizens, committed within her own territory, whether they proceed from the lawless acts of her officers or of any other persons. The committee therefore report that they recommend the passage of the following resolution:“Resolved, That the committee on the judiciary be discharged from further consideration of the memorial in this case; and that the memorialists have leave to withdraw the papers which accompany their memorial” (Documentary History of the Church, vol. 4:90–2).Compliance with the Word of the LordThe Senate, of course, adopted this resolution, and this brought to an end the appeal of the Latter-day Saints for redress of their wrongs while in Missouri.4The Saints had the satisfaction of knowing they had complied with the command of the Lord, wherein he instructed them to appeal for redress, first at the feet of the judge, then the governor and then the President of the United States. The matter was now to be left in the hand of the Great Judge who had promised, under the circumstances as they had developed, to “come forth out of his hiding place, and in his fury vex the nation” (Doc. and Cov. 101:89).The Resolutions of the April ConferenceAt the general conference of the Church held April 6 –8, 1840, a set of resolutions were adopted approving of the labors of the Church committee who visited Washington, and condemning the action of the senate in the rejection of the consideration of the wrongs of the Saints. Some of the items in which the resolutions disagree with the action of Congress are as follows: The failure to consider the petition was subversive to the rights of a free people, and justly called for the disapprobation of all the supporters and lovers of good government. The judiciary committee stated in their report, “that our memorial aggravates the case of our oppressors,” and at the same time they said they had “not examined into the truth or falsehood of the facts mentioned.” This was deemed by the petitioners a great insult to their “good sense, better judgment and intelligence,” when numerous affidavits were laid before the committee to prove that the Saints could go into the State of Missouri only in opposition to the exterminating order of the governor, and at the risk of their lives. Moreover, that exterminating order was before the committee for consideration, it was a direct infraction of the Constitution of the United States. The failure of the committee to investigate the actions of the governor and other officers of Missouri, was “turning a deaf ear to the cries of widows, orphans, and innocent blood, which had been shed,” and was “no less than seconding the proceedings of that murderous clan, whose deeds are recorded in heaven, and justly call down upon their heads the righteous judgments of an offended God.” The thanks of the Saints were extended to Governors Lucas of Iowa, and Carlin of Illinois, for their sympathy and aid, also to the citizens of Illinois for their kind, liberal and generous conduct. The delegates were instructed to continue their endeavors to obtain redress, and the resolutions closed with the following appeal: “And if all hopes of obtaining satisfaction for the injuries done us be entirely blasted, that they (the delegates) then appeal our case to the Court of Heaven, believing that the Great Jehovah, who rules over the destiny of nations, and who notices the falling sparrows, will undoubtedly redress our wrongs, and ere long avenge us of our adversaries.”5Return of the ProdigalsAt the general conference held in April, 1840, Frederick G. Williams, who had been excommunicated by the action of the conference of the Church at Quincy, March 17, 1839, along with Thomas B. Marsh, George M. Hinkle and others, presented himself on the stand, and humbly asked forgiveness for his conduct while in Missouri. He expressed his determination to do the will of the Lord in the future, for he had a knowledge of the divinity of the work. His case was presented to the people by President Hyrum Smith, and he was received back into fellowship by the unanimous vote of the conference. From this time on he remained true to the Church and his brethren, until his death in Quincy October 10, 1842.In the following June William W. Phelps wrote to the Prophet from Dayton, Ohio, confessing his sins and begging for reinstatement in the Church. “I am,” said he, “as the prodigal son, though I never doubt or disbelieve the fulness of the Gospel. I have been greatly abused and humbled, and I blessed the God of Israel when I lately read your prophetic blessing on my head, as follows: ‘The Lord will chasten him because he taketh honor to himself, and when his soul is greatly humbled he will forsake the evil. Then shall the light of the Lord break forth upon him as at noonday and in him shall be no darkness.’ I have seen the folly of my way, and I tremble at the gulf I have passed. So it is, and why I know not. I prayed, and God answered; but what could I do? Says I, ‘I will repent and live and ask my old brethren to forgive me, and though they chasten me to death, yet I will die with them, for their God is my God. . . . I have not walked along with my friends according to my holy anointing. I ask forgiveness in the name of Jesus Christ of all the Saints, for I will do right, God helping me.’”The Prophet answered him saying his case had been presented to the Saints and an expression of their feelings was unanimously given that he should be received back into the Church.Death of Bishop PartridgeBishop Edward Partridge died Wednesday, May 27, 1840, in Nauvoo, in the forty-sixth year of his age. He was the first bishop of the Church, having been called to that position by revelation in 1831. He was born in Berkshire County, Massachusetts, August 27, 1793. His daughter Harriet Pamela, aged nineteen years, preceded her father to the grave by eleven days. They were victims of the Missouri persecutions, and were among those who suffered privations and exposure in the mobbings and expulsion in the winter of 1838–9. Others who likewise laid down their lives about this time were John Young, father of President Brigham Young, Seymour Brunson and James Mulholland, the Prophet’s secretary. Each of these brethren died shortly after the settlement of the Saints in Illinois. John Young was a veteran of the Revolution. He had been driven from his home in Missouri and died in his seventy-seventh year, a martyr to his religion, for his death was caused by his sufferings in the cruel persecution. Seymour Brunson died August 10, 1840. He was a man of strong character, and had taken an active part in the Church almost from the beginning, serving in various councils. He it was who entered charges against Oliver Cowdery and David Whitmer at the time of their excommunication. He died in his forty-first year and was at the time a member of the high council in the Nauvoo Stake. James Mulholland died in November, 1839, aged thirty-five years. He was a man of excellent education and was a faithful elder in the Church.Death of Patriarch Joseph SmithAnother victim of Missouri persecution was the Patriarch Joseph Smith, who died in Nauvoo, September 14, 1840. He was the first person who received the Prophet’s testimony after the appearance of the angel, and was always true to the mission of his son. He moved to Kirtland in 1831, where he was ordained patriarch and an assistant counselor to the Prophet in the Presidency of the High Priesthood, December 18, 1833. He served as a member of the first high council in 1834. During the persecutions in Kirtland, in 1837, he was made a prisoner by the apostate enemies of the Church, but gained his liberty and made his way to Far West in 1838. From here he was again driven by enemies under the exterminating order of the infamous Lilburn W. Boggs. In midwinter he made his way to Quincy, and later in the spring of 1839, to Commerce, where he made his home. He was six feet two inches tall, and well proportioned. His ordinary weight was about two hundred pounds. He was a very strong, active man, but the exposure he suffered during the expulsion from Missouri, brought on consumption, from which he died. His funeral services were held September 15, 1840, Elder Robert B. Thompson delivering the discourse.More Trouble from MissouriThe action of Congress and the President of the United States, in refusing to consider the complaint, had its effect for evil on the Missourians. Their hatred, great as it was against the Latter-day Saints, was augmented by the presentation of the petition of the Saints to the general government. They seemed to chafe under the exposures to the world of their evil deeds. The action of Congress also made them bold in their desire to continue their persecutions of the Saints. If the President of the United States could refuse to give ear to the appeal of the thousands who had been so wilfully and maliciously wronged; and if Congress could advise that the proper place for redress was back in Missouri, and that, too, at the hands of the very officials who had so wickedly and unconstitutionally expelled, robbed, and murdered the Saints, what was there for Missourians to fear? Was not this evidence that the “Mormons,” everywhere hated, were the common prey of their mortal enemies? It is true they had driven the Saints to the confines of another state, but it was a matter of little moment to cross that border and drag them back again for further abuse. Especially so, if they could enter into collusion with the officers of the other states which they hoped to do, and which they did.Kidnapping of Alanson Brown and OthersOn the 7th day of July, 1840, Alanson Brown, Benjamin Boyce, Noah Rodgers and James Allred, were surrounded by an armed force of mobbers, in Hancock County, Illinois, who asked them if they were “Mormons.” When they said they were, the mobbers with many vile oaths declared that they were sworn to kill “all the damned ‘Mormons’ that they could find.” The brethren were forced across the river to a small town in Lewis County, Missouri, called Tully, where they were kept under guard until about eleven o’clock at night. Then Alanson Brown and Benjamin Boyce were taken out to the woods with ropes around their necks. Boyce inquired what they intended to do and was answered by the mobbers that they were going to kill them and “make catfish bait” of them. The two brethren were then separated. Boyce was stripped and tied to a tree and whipped with gads until his body was mangled from his shoulders to his knees. In the meantime Brown had been hung by the neck until life appeared to be gone, then the ruffians cut him down, revived him, and returned to Tully with them both. They then placed ropes on the necks of Allred and Rodgers and took them out to the woods, where they stripped them of their clothing and made many threats against their lives. Rodgers was badly beaten, as Boyce had been, but for some reason the fiends refrained from whipping Allred. These brethren were then returned to Tully and confined in the same room with the other two brethren. Brown and Allred were liberated some days later, but Boyce and Rodgers were confined in irons until the 21st day of August, when, through the blessings of the Lord, they made their escape.Memorial to Governor CarlinA mass meeting of the citizens of Nauvoo was held July 13, 1840, at which a committee consisting of Isaac Galland, Robert B. Thompson, Sidney Rigdon and Daniel H. Wells, drew up resolutions of protest against the treatment accorded the four men who were kidnapped, which were adopted. The citizens then memorialized Governor Carlin, petitioning him to take steps to have released the four men who were then held prisoners in Missouri, and have punished the perpetrators of the crime. Daniel H. Wells and George Miller waited upon the governor and laid the case before him. As they recited the story of the cruelties, the governor’s wife, who was present, was moved to tears, and the governor promised to take the matter in hand. However, his friendship for the Saints had greatly cooled and no action was ever taken by Governor Carlin to release the prisoners, or to bring to justice the perpetrators of the crime.Missouri’s Requisition for the ProphetThe next move on the part of Missouri was a requisition made on Governor Carlin of Illinois, by Governor Lilburn W. Boggs, of Missouri, in September, 1840, for Joseph Smith, Sidney Rigdon, Lyman Wight, Parley P. Pratt, Caleb Baldwin and Alanson Brown, as fugitives from justice. This came after a silence of nearly two years, and was the outgrowth of the action taken by Congress. Governor Carlin complied with this unnatural, illegal and absurd request. When the sheriff came to serve his papers none of the brethren were found at home. Thus matters rested until the summer of 1841. On the 4th day of June, 1841, the Prophet called at the residence of Governor Carlin and had an interview with him and was treated very kindly. A few hours after his departure the governor sent the sheriff of Adams County, Thomas King, with a posse, and an officer from Missouri, to arrest him and deliver him up to the authorities of Missouri. They found the Prophet about twenty-eight miles south of Nauvoo. Some of the posse, on discovering the spirit of the officer from Missouri, returned to their homes in disgust. The party returned to Quincy where the Prophet obtained a writ of habeas corpus, and Judge Stephen A. Douglas, who providentially happened to be in Quincy, promised to give a hearing at Monmouth, Warren County, the following week. The news of the Prophet’s arrest soon spread and a rescuing party was formed to prevent the Prophet being carried to Missouri, if that attempt should be made. He returned to Nauvoo in the custody of the sheriff, whom he entertained at his own house and waited on him, the sheriff, being sick. June 7, Sheriff King and the Prophet, accompanied by a number of citizens from Nauvoo, left for Monmouth, seventy-five miles distant, where the trial commenced on the 9th, and concluded the following day. Attorney O. H. Browning, of the defense, made an eloquent plea closing his remarks in the following words:“Yes, my eyes have beheld the blood-stained traces of innocent women and children, in the dreary winter, who had traveled hundreds of miles barefoot, through frost and snow, to seek a refuge from their savage pursuers. ’Twas a scene of horror sufficient to enlist sympathy from an adamantine heart. And shall this unfortunate man, whom their fury has seen proper to select for sacrifice, be driven into such a savage land and none dare to enlist in the cause of justice? If there was no other voice under heaven ever to be heard in this cause, gladly would I stand alone, and proudly spend my last breath in defense of an oppressed American citizen.”The Decision of Judge DouglasJudge Douglas gave the following decision: That the writ, being once returned to the executive by the sheriff of Hancock County, was dead, and stood in the same relationship as any other writ which might issue from the circuit court, and consequently the defendant could not be held in custody on that writ. On the question whether or not evidence was admissible, he would not pass, but would take under advisement, but on the other point, the defendant must be dismissed. Once again the Prophet Joseph had been freed from the clutches of the inhuman officials of Missouri.Notes1.Doc. and Cov. 101:76–89.2.Documentary History of the Church, vol. 3:332.3.The Saints’ petition to Congress is found on pages 24–38 of theDocumentary History of the Church, vol. 4. The affidavits are also found in the same volume, pages 52–73. These should be carefully considered.4.For the reason why the Saints did not accept the advice of the committee and appeal to the Federal Courts, see article by Elder B. H. Roberts, in the introduction to theDocumentary History of the Church, vol. 4, under the caption “The Appeal of the Church to the National Government for Redress of Wrongs Suffered in Missouri.”5.The day of retribution came, at least in part, during the Civil War. For this account see the introduction ofDocumentary History of the Church, vol. 3, under the caption “Retribution,” by B. H. Roberts.

Appeal to Washington for Redress—Further Missouri Persecutions

1839–1840

Having appealed in vain to the courts, the governor and the legislature of Missouri, the Saints now determined to “importune for redress and redemption at the feet of the President.” This course the Lord commanded them to take. It was his will that the national government should have the privilege of correcting the wrongs of the Latter-day Saints, or share in the responsibility of their persecutions, should they also turn a deaf ear to the appeal of thousands of citizens, who had been banished from their homes.1The Constitution guarantees that “the citizens of each state shall be entitled to all the privileges and immunities of citizens of the several states.” This great privilege had been denied the Latter-day Saints by the officers of the State of Missouri.

President Sidney Rigdon arrived in Quincy, Illinois, after his release from prison, in March, 1839, and was at that time very zealous for the punishment of Missouri for the violation of the constitutional rights of the Saints while in that state. He devised a plan, on an elaborate scale, for the impeachment of Missouri before the other states and the general government. He proposed to have the governors of the several states present before their respective legislative bodies the matter of Missouri’s abdication of republican government, and at the same time have presented to the President of the United States and Congress a petition for redress of the wrongs inflicted upon the Saints. Governor Carlin of Illinois encouraged him in this desire and promised to aid in the work. Governor Robert Lucas of Iowa also lent some assistance to the plan. The latter issued letters of introduction to President Martin Van Buren and Governor Shannon of Ohio, conveying the information that President Rigdon expected to visit Washington as the representative of the “Mormon” people to seek an investigation into the causes for the expulsion of the Saints from Missouri. However, nothing came of this rather impractical plan.

About this same time (April, 1839) the Prophet made an appeal to the citizens of the United States in the following language:

“I ask the citizens of this Republic whether such a state of things is to be suffered to pass unnoticed, and the hearts of widows, orphans, and patriots to be broken, and their wrongs left without redress? No! I invoke the genius of our Constitution. I appeal to the patriotism of Americans to stop this unlawful and unholy procedure; and pray that God may defend this nation from the dreadful effects of such outrages.“Is there no virtue in the body politic? Will not the people rise up in their majesty, and with that promptitude and zeal which are so characteristic of them, discountenance such proceedings, by bringing the offenders to that punishment which they so richly deserve, and save the nation from that disgrace and ultimate ruin, which otherwise must inevitably fall upon it?”2

“Is there no virtue in the body politic? Will not the people rise up in their majesty, and with that promptitude and zeal which are so characteristic of them, discountenance such proceedings, by bringing the offenders to that punishment which they so richly deserve, and save the nation from that disgrace and ultimate ruin, which otherwise must inevitably fall upon it?”2

At a conference of the Church held in Quincy in May, 1839, President Rigdon was formally appointed to carry the message of grievances to Washington, and Elder Lyman Wight was appointed to collect the necessary affidavits from those injured, to be presented at Washington. President Rigdon made no great effort to get away on this mission, and as time passed his ardor cooled and his desire to fill his appointment lessened. At the October Conference, held at Commerce, President Joseph Smith, who had arrived in Illinois during the summer, and Judge Elias Higbee were also chosen to go to Washington as well as Sidney Rigdon, to importune for redress. On the 29th of October, these three delegates left Commerce in a carriage driven by Orrin Porter Rockwell, with the intention of laying before Congress the grievances of the Saints while in Missouri. At Quincy they were joined by Dr. Robert D. Foster who accompanied them on their way to administer to Sidney Rigdon, who was ill. At Springfield Judge James Adams took the Prophet to his home and treated him with every consideration as though he had been his own son. After an eventful journey the Prophet and Judge Higbee arrived in Washington, November 28, 1839. They did considerable preaching on the way and were forced to leave Sidney Rigdon in Ohio because of his sickness; Orrin P. Rockwell and Dr. Robert D. Foster remained with him.

The first step taken by the Prophet and Judge Higbee after securing a boarding place was to call on the President of the United States, Martin Van Buren. This was the following day, November 29. They proceeded to the house of the President, which they state they found to be a very large and splendid palace, decorated with all the fineries and elegance of this world. After some preliminary arrangements they were ushered into the presence of Mr. Van Buren. They handed him some of their letters of introduction which stated the object of their visit and as soon as the President read one of them, he looked up with a frown and said: “What can I do? I can do nothing for you! If I do anything, I shall come in contact with the whole state of Missouri.” The delegates were not to be denied a hearing without some effort, so they pressed the matter of their case with considerable vigor. The result was that President Van Buren promised to reconsider what he had said, and expressed deep sympathy with the Saints on account of their suffering.

Following the interview with the President the brethren spent some time hunting up senators and representatives with whom they might converse and receive a hearing. They found the delegation from Illinois friendly, and were able to make a number of friends among the honorable gentlemen in Washington. A meeting was held with the congressional delegation from Illinois, for the purpose of considering the best means for getting their business before Congress. Mr. Robinson, of the delegation, offered some opposition against the Saints presenting any claims against Missouri to be liquidated by the United States, on the ground that the Saints should make their appeal to the judiciary of Missouri and the state officials, where the wrongs were committed. The Prophet opposed such a stand with great vigor, explaining that every effort had already been made to get the governor of Missouri and the courts to consider their claims, but without result. Mr. Robinson then said this was his first impression of the matter, but he would take it under consideration. The following day another meeting was held and it was decided that a petition should be drawn up to be presented to Congress, and Senator Richard M. Young, of Illinois, promised to present it in the United States Senate. They were advised that all facts presented should be authenticated by affidavits, so word was sent to the Saints in Illinois to prepare immediately such necessary information as would be required.3The petition was duly presented to the judiciary committee. It covered the outrages against the members of the Church from the expulsion from Jackson County, in 1833, to the banishment from the state in 1838 –39. The dastardly course of Governor Boggs in aiding the enemies of the Saints and his exterminating order received proper consideration. The concluding paragraphs of this petition are as follows:

“For these wrongs, the ‘Mormons’ ought to have some redress: yet how and where shall they seek and obtain it? Your constitution guarantees to every citizen, even the humblest, the enjoyment of life, liberty, and property. It promises to all, religious freedom, the right to all to worship God beneath their own vine and fig tree, according to the dictates of their conscience. It guarantees to all the citizens of the several states the right to become citizens of any one of the states, and to enjoy all the rights and immunities of the citizens of the state of his adoption. Yet of all these rights have the ‘Mormons’ been deprived. They have, without a cause, without a trial, been deprived of life, liberty and property. They have been persecuted for their religious opinions. They have been driven from the state of Missouri, at the point of the bayonet, and prevented from enjoying and exercising the rights of citizens of the state of Missouri. It is the theory of our laws, that for the protection of every legal right, there is provided a legal remedy. What then, we would respectfully ask, is the remedy of the ‘Mormons’? Shall they apply to the legislature of the state of Missouri for redress? They have done so. They have petitioned, and these petitions have been treated with silence and contempt. Shall they apply to the federal courts? They were, at the time of the injury, citizens of the state of Missouri. Shall they apply to the court of the state of Missouri? Whom shall they sue? The order for their destruction, then extermination, was granted by the executive of the state of Missouri. Is not this a plea of justification for the loss of individuals, done in pursuance of that order? If not, before whom shall the ‘Mormons’ institute a trial? Shall they summon a jury of the individuals who composed the mob? An appeal to them were in vain. They dare not go to Missouri to institute a suit; their lives would be in danger.“For ourselves we see no redress, unless it is awarded by the Congress of the United States. And here we make our appeal asAmerican Citizens, asChristians, and asMen—believing that the high sense of justice which exists in your honorable body, will not allow such oppression to be practiced upon any portion of the citizens of this vast republic with impunity; but that some measures which your wisdom may dictate, may be taken, so that the great body of people who have been thus abused, may have redress for the wrongs which they have suffered. And to your decision they look with confidence; hoping it may be such as shall tend to dry up the tears of the widow and orphan, and again place in situations of peace, those who have been driven from their homes, and have had to wade through scenes of sorrow and distress.“And your Memorialists, as in duty bound, will ever pray.”

“For ourselves we see no redress, unless it is awarded by the Congress of the United States. And here we make our appeal asAmerican Citizens, asChristians, and asMen—believing that the high sense of justice which exists in your honorable body, will not allow such oppression to be practiced upon any portion of the citizens of this vast republic with impunity; but that some measures which your wisdom may dictate, may be taken, so that the great body of people who have been thus abused, may have redress for the wrongs which they have suffered. And to your decision they look with confidence; hoping it may be such as shall tend to dry up the tears of the widow and orphan, and again place in situations of peace, those who have been driven from their homes, and have had to wade through scenes of sorrow and distress.

“And your Memorialists, as in duty bound, will ever pray.”

While the Prophet was waiting for the action of Congress, he visited several branches of the Church in Pennsylvania, New Jersey and other parts, returning to Washington the fore part of February. During this time he had another interview with President Martin Van Buren and one with John C. Calhoun, and he records the following in his journal:

“During my stay I had an interview with Martin Van Buren, the President, who treated me very insolently, and it was with great reluctance he listened to our message, which, when he had heard, he said: ‘Gentlemen, your cause is just, but I can do nothing for you;’ and ‘If I take up for you I shall lose the vote of Missouri.’ His whole course went to show that he was an office-seeker, that self-aggrandizement was his ruling passion, and that justice and righteousness were no part of his composition. I found him such a man as I could not conscientiously support at the head of our noble Republic. I also had an interview with Mr. John C. Calhoun, whose conduct towards me very ill became his station. I became satisfied there was little use for me to tarry, to press the just claims of the Saints on the consideration of the President and Congress, and stayed but a few days, taking passage in company with Porter Rockwell and Dr. Foster on the railroad and stages back to Dayton, Ohio” (Documentary History of the Church, vol. 4:80).

Judge Elias Higbee remained in Washington during the time the petition was before Congress. He met on several occasions with the judiciary committee, which had the matter in hand. The members from Missouri offered considerable opposition, as naturally might be supposed, to the charges made against the officials of that state. They did all in their power to prevent any consideration of the petition. Many false statements and charges were made which Judge Higbee was able to refute. On the 26th of February, he wrote the Prophet as follows: “I am just informed by General Wall (the chairman of the committee), before whom, or to whom, our business is referred, that the decision is against us, or in other words unfavorable, that they believe redress can only be had in Missouri, the courts and the legislature.” On the 4th of March, 1840, President Joseph Smith arrived in Nauvoo. The same day the senate committee made its report. After setting forth some of the items in the petition the committee said:

“The petition is drawn up at great length, and sets forth, with feeling and eloquence, the wrongs of which they complain; justifies their own conduct, and aggravates that of those whom they call their persecutors, and concludes by saying they see no redress, unless it be obtained of the Congress of the United States, to whom they make their solemn, last appeal, as American citizens, as Christians, and as men; to which decision they say they will submit.“The committee have examined the case presented by the petition, and heard the views urged by their agent, with care and attention; and after full examination and consideration, unanimously concur in the opinion—“That the case presented for their investigation is not such a one as will justify or authorize any interposition by this government.“The wrongs complained of are not alleged to be committed by any of the officers of the United States, or under the authority of its government in any manner whatever. The allegations in the petition relate to the acts of its citizens, and inhabitants and authorities of the State of Missouri, of which state the petitioners were at the time citizens, or inhabitants.“The grievances complained of in the petition are alleged to have been done within the territory of the State of Missouri. The committee, under these circumstances, have not considered themselves justified in inquiring into the truth or falsehood of the facts charged in the petition. If they are true, the petitioners must seek relief in the courts of judication of the State of Missouri, or of the United States, which has the appropriate jurisdiction to administer full and adequate redress for the wrongs complained of, and doubtless will do so fairly and impartially; or the petitioners may, if they see proper, apply to the justice and magnanimity of the State of Missouri—an appeal which the committee feel justified in believing will never be made in vain by the injured or oppressed.“It can never be presumed that a state either wants the power or lacks the disposition to redress the wrongs of its own citizens, committed within her own territory, whether they proceed from the lawless acts of her officers or of any other persons. The committee therefore report that they recommend the passage of the following resolution:“Resolved, That the committee on the judiciary be discharged from further consideration of the memorial in this case; and that the memorialists have leave to withdraw the papers which accompany their memorial” (Documentary History of the Church, vol. 4:90–2).

“The committee have examined the case presented by the petition, and heard the views urged by their agent, with care and attention; and after full examination and consideration, unanimously concur in the opinion—

“That the case presented for their investigation is not such a one as will justify or authorize any interposition by this government.

“The wrongs complained of are not alleged to be committed by any of the officers of the United States, or under the authority of its government in any manner whatever. The allegations in the petition relate to the acts of its citizens, and inhabitants and authorities of the State of Missouri, of which state the petitioners were at the time citizens, or inhabitants.

“The grievances complained of in the petition are alleged to have been done within the territory of the State of Missouri. The committee, under these circumstances, have not considered themselves justified in inquiring into the truth or falsehood of the facts charged in the petition. If they are true, the petitioners must seek relief in the courts of judication of the State of Missouri, or of the United States, which has the appropriate jurisdiction to administer full and adequate redress for the wrongs complained of, and doubtless will do so fairly and impartially; or the petitioners may, if they see proper, apply to the justice and magnanimity of the State of Missouri—an appeal which the committee feel justified in believing will never be made in vain by the injured or oppressed.

“It can never be presumed that a state either wants the power or lacks the disposition to redress the wrongs of its own citizens, committed within her own territory, whether they proceed from the lawless acts of her officers or of any other persons. The committee therefore report that they recommend the passage of the following resolution:

“Resolved, That the committee on the judiciary be discharged from further consideration of the memorial in this case; and that the memorialists have leave to withdraw the papers which accompany their memorial” (Documentary History of the Church, vol. 4:90–2).

The Senate, of course, adopted this resolution, and this brought to an end the appeal of the Latter-day Saints for redress of their wrongs while in Missouri.4The Saints had the satisfaction of knowing they had complied with the command of the Lord, wherein he instructed them to appeal for redress, first at the feet of the judge, then the governor and then the President of the United States. The matter was now to be left in the hand of the Great Judge who had promised, under the circumstances as they had developed, to “come forth out of his hiding place, and in his fury vex the nation” (Doc. and Cov. 101:89).

At the general conference of the Church held April 6 –8, 1840, a set of resolutions were adopted approving of the labors of the Church committee who visited Washington, and condemning the action of the senate in the rejection of the consideration of the wrongs of the Saints. Some of the items in which the resolutions disagree with the action of Congress are as follows: The failure to consider the petition was subversive to the rights of a free people, and justly called for the disapprobation of all the supporters and lovers of good government. The judiciary committee stated in their report, “that our memorial aggravates the case of our oppressors,” and at the same time they said they had “not examined into the truth or falsehood of the facts mentioned.” This was deemed by the petitioners a great insult to their “good sense, better judgment and intelligence,” when numerous affidavits were laid before the committee to prove that the Saints could go into the State of Missouri only in opposition to the exterminating order of the governor, and at the risk of their lives. Moreover, that exterminating order was before the committee for consideration, it was a direct infraction of the Constitution of the United States. The failure of the committee to investigate the actions of the governor and other officers of Missouri, was “turning a deaf ear to the cries of widows, orphans, and innocent blood, which had been shed,” and was “no less than seconding the proceedings of that murderous clan, whose deeds are recorded in heaven, and justly call down upon their heads the righteous judgments of an offended God.” The thanks of the Saints were extended to Governors Lucas of Iowa, and Carlin of Illinois, for their sympathy and aid, also to the citizens of Illinois for their kind, liberal and generous conduct. The delegates were instructed to continue their endeavors to obtain redress, and the resolutions closed with the following appeal: “And if all hopes of obtaining satisfaction for the injuries done us be entirely blasted, that they (the delegates) then appeal our case to the Court of Heaven, believing that the Great Jehovah, who rules over the destiny of nations, and who notices the falling sparrows, will undoubtedly redress our wrongs, and ere long avenge us of our adversaries.”5

At the general conference held in April, 1840, Frederick G. Williams, who had been excommunicated by the action of the conference of the Church at Quincy, March 17, 1839, along with Thomas B. Marsh, George M. Hinkle and others, presented himself on the stand, and humbly asked forgiveness for his conduct while in Missouri. He expressed his determination to do the will of the Lord in the future, for he had a knowledge of the divinity of the work. His case was presented to the people by President Hyrum Smith, and he was received back into fellowship by the unanimous vote of the conference. From this time on he remained true to the Church and his brethren, until his death in Quincy October 10, 1842.

In the following June William W. Phelps wrote to the Prophet from Dayton, Ohio, confessing his sins and begging for reinstatement in the Church. “I am,” said he, “as the prodigal son, though I never doubt or disbelieve the fulness of the Gospel. I have been greatly abused and humbled, and I blessed the God of Israel when I lately read your prophetic blessing on my head, as follows: ‘The Lord will chasten him because he taketh honor to himself, and when his soul is greatly humbled he will forsake the evil. Then shall the light of the Lord break forth upon him as at noonday and in him shall be no darkness.’ I have seen the folly of my way, and I tremble at the gulf I have passed. So it is, and why I know not. I prayed, and God answered; but what could I do? Says I, ‘I will repent and live and ask my old brethren to forgive me, and though they chasten me to death, yet I will die with them, for their God is my God. . . . I have not walked along with my friends according to my holy anointing. I ask forgiveness in the name of Jesus Christ of all the Saints, for I will do right, God helping me.’”

The Prophet answered him saying his case had been presented to the Saints and an expression of their feelings was unanimously given that he should be received back into the Church.

Bishop Edward Partridge died Wednesday, May 27, 1840, in Nauvoo, in the forty-sixth year of his age. He was the first bishop of the Church, having been called to that position by revelation in 1831. He was born in Berkshire County, Massachusetts, August 27, 1793. His daughter Harriet Pamela, aged nineteen years, preceded her father to the grave by eleven days. They were victims of the Missouri persecutions, and were among those who suffered privations and exposure in the mobbings and expulsion in the winter of 1838–9. Others who likewise laid down their lives about this time were John Young, father of President Brigham Young, Seymour Brunson and James Mulholland, the Prophet’s secretary. Each of these brethren died shortly after the settlement of the Saints in Illinois. John Young was a veteran of the Revolution. He had been driven from his home in Missouri and died in his seventy-seventh year, a martyr to his religion, for his death was caused by his sufferings in the cruel persecution. Seymour Brunson died August 10, 1840. He was a man of strong character, and had taken an active part in the Church almost from the beginning, serving in various councils. He it was who entered charges against Oliver Cowdery and David Whitmer at the time of their excommunication. He died in his forty-first year and was at the time a member of the high council in the Nauvoo Stake. James Mulholland died in November, 1839, aged thirty-five years. He was a man of excellent education and was a faithful elder in the Church.

Another victim of Missouri persecution was the Patriarch Joseph Smith, who died in Nauvoo, September 14, 1840. He was the first person who received the Prophet’s testimony after the appearance of the angel, and was always true to the mission of his son. He moved to Kirtland in 1831, where he was ordained patriarch and an assistant counselor to the Prophet in the Presidency of the High Priesthood, December 18, 1833. He served as a member of the first high council in 1834. During the persecutions in Kirtland, in 1837, he was made a prisoner by the apostate enemies of the Church, but gained his liberty and made his way to Far West in 1838. From here he was again driven by enemies under the exterminating order of the infamous Lilburn W. Boggs. In midwinter he made his way to Quincy, and later in the spring of 1839, to Commerce, where he made his home. He was six feet two inches tall, and well proportioned. His ordinary weight was about two hundred pounds. He was a very strong, active man, but the exposure he suffered during the expulsion from Missouri, brought on consumption, from which he died. His funeral services were held September 15, 1840, Elder Robert B. Thompson delivering the discourse.

The action of Congress and the President of the United States, in refusing to consider the complaint, had its effect for evil on the Missourians. Their hatred, great as it was against the Latter-day Saints, was augmented by the presentation of the petition of the Saints to the general government. They seemed to chafe under the exposures to the world of their evil deeds. The action of Congress also made them bold in their desire to continue their persecutions of the Saints. If the President of the United States could refuse to give ear to the appeal of the thousands who had been so wilfully and maliciously wronged; and if Congress could advise that the proper place for redress was back in Missouri, and that, too, at the hands of the very officials who had so wickedly and unconstitutionally expelled, robbed, and murdered the Saints, what was there for Missourians to fear? Was not this evidence that the “Mormons,” everywhere hated, were the common prey of their mortal enemies? It is true they had driven the Saints to the confines of another state, but it was a matter of little moment to cross that border and drag them back again for further abuse. Especially so, if they could enter into collusion with the officers of the other states which they hoped to do, and which they did.

On the 7th day of July, 1840, Alanson Brown, Benjamin Boyce, Noah Rodgers and James Allred, were surrounded by an armed force of mobbers, in Hancock County, Illinois, who asked them if they were “Mormons.” When they said they were, the mobbers with many vile oaths declared that they were sworn to kill “all the damned ‘Mormons’ that they could find.” The brethren were forced across the river to a small town in Lewis County, Missouri, called Tully, where they were kept under guard until about eleven o’clock at night. Then Alanson Brown and Benjamin Boyce were taken out to the woods with ropes around their necks. Boyce inquired what they intended to do and was answered by the mobbers that they were going to kill them and “make catfish bait” of them. The two brethren were then separated. Boyce was stripped and tied to a tree and whipped with gads until his body was mangled from his shoulders to his knees. In the meantime Brown had been hung by the neck until life appeared to be gone, then the ruffians cut him down, revived him, and returned to Tully with them both. They then placed ropes on the necks of Allred and Rodgers and took them out to the woods, where they stripped them of their clothing and made many threats against their lives. Rodgers was badly beaten, as Boyce had been, but for some reason the fiends refrained from whipping Allred. These brethren were then returned to Tully and confined in the same room with the other two brethren. Brown and Allred were liberated some days later, but Boyce and Rodgers were confined in irons until the 21st day of August, when, through the blessings of the Lord, they made their escape.

A mass meeting of the citizens of Nauvoo was held July 13, 1840, at which a committee consisting of Isaac Galland, Robert B. Thompson, Sidney Rigdon and Daniel H. Wells, drew up resolutions of protest against the treatment accorded the four men who were kidnapped, which were adopted. The citizens then memorialized Governor Carlin, petitioning him to take steps to have released the four men who were then held prisoners in Missouri, and have punished the perpetrators of the crime. Daniel H. Wells and George Miller waited upon the governor and laid the case before him. As they recited the story of the cruelties, the governor’s wife, who was present, was moved to tears, and the governor promised to take the matter in hand. However, his friendship for the Saints had greatly cooled and no action was ever taken by Governor Carlin to release the prisoners, or to bring to justice the perpetrators of the crime.

The next move on the part of Missouri was a requisition made on Governor Carlin of Illinois, by Governor Lilburn W. Boggs, of Missouri, in September, 1840, for Joseph Smith, Sidney Rigdon, Lyman Wight, Parley P. Pratt, Caleb Baldwin and Alanson Brown, as fugitives from justice. This came after a silence of nearly two years, and was the outgrowth of the action taken by Congress. Governor Carlin complied with this unnatural, illegal and absurd request. When the sheriff came to serve his papers none of the brethren were found at home. Thus matters rested until the summer of 1841. On the 4th day of June, 1841, the Prophet called at the residence of Governor Carlin and had an interview with him and was treated very kindly. A few hours after his departure the governor sent the sheriff of Adams County, Thomas King, with a posse, and an officer from Missouri, to arrest him and deliver him up to the authorities of Missouri. They found the Prophet about twenty-eight miles south of Nauvoo. Some of the posse, on discovering the spirit of the officer from Missouri, returned to their homes in disgust. The party returned to Quincy where the Prophet obtained a writ of habeas corpus, and Judge Stephen A. Douglas, who providentially happened to be in Quincy, promised to give a hearing at Monmouth, Warren County, the following week. The news of the Prophet’s arrest soon spread and a rescuing party was formed to prevent the Prophet being carried to Missouri, if that attempt should be made. He returned to Nauvoo in the custody of the sheriff, whom he entertained at his own house and waited on him, the sheriff, being sick. June 7, Sheriff King and the Prophet, accompanied by a number of citizens from Nauvoo, left for Monmouth, seventy-five miles distant, where the trial commenced on the 9th, and concluded the following day. Attorney O. H. Browning, of the defense, made an eloquent plea closing his remarks in the following words:

“Yes, my eyes have beheld the blood-stained traces of innocent women and children, in the dreary winter, who had traveled hundreds of miles barefoot, through frost and snow, to seek a refuge from their savage pursuers. ’Twas a scene of horror sufficient to enlist sympathy from an adamantine heart. And shall this unfortunate man, whom their fury has seen proper to select for sacrifice, be driven into such a savage land and none dare to enlist in the cause of justice? If there was no other voice under heaven ever to be heard in this cause, gladly would I stand alone, and proudly spend my last breath in defense of an oppressed American citizen.”

Judge Douglas gave the following decision: That the writ, being once returned to the executive by the sheriff of Hancock County, was dead, and stood in the same relationship as any other writ which might issue from the circuit court, and consequently the defendant could not be held in custody on that writ. On the question whether or not evidence was admissible, he would not pass, but would take under advisement, but on the other point, the defendant must be dismissed. Once again the Prophet Joseph had been freed from the clutches of the inhuman officials of Missouri.

1.Doc. and Cov. 101:76–89.

2.Documentary History of the Church, vol. 3:332.

3.The Saints’ petition to Congress is found on pages 24–38 of theDocumentary History of the Church, vol. 4. The affidavits are also found in the same volume, pages 52–73. These should be carefully considered.

4.For the reason why the Saints did not accept the advice of the committee and appeal to the Federal Courts, see article by Elder B. H. Roberts, in the introduction to theDocumentary History of the Church, vol. 4, under the caption “The Appeal of the Church to the National Government for Redress of Wrongs Suffered in Missouri.”

5.The day of retribution came, at least in part, during the Civil War. For this account see the introduction ofDocumentary History of the Church, vol. 3, under the caption “Retribution,” by B. H. Roberts.

Chapter 30The Nauvoo Temple and Ordinances Therein— Important Events1840–1842The House of the LordIn the various gathering places of the Saints from the days of Kirtland the Lord commanded that temples to his name should be built. In Jackson County and Far West, they were prevented from building temples by their enemies, who drove them from their homes. At the conference of the Church held in October, 1840, President Joseph Smith spoke of the necessity of building a “house of the Lord” in Nauvoo. Reynolds Cahoon, Elias Higbee and Alpheus Cutler were appointed a committee to build such a house. On motion it was also resolved that a commencement be made ten days from that date (Oct. 3, 1840) “and that every tenth day he appropriated for the building of the temple.” Early in January, 1841, the First Presidency issued a proclamation to the Saints scattered abroad, in which they stated that “the temple of the Lord is in progress of erection here, where the Saints will come to worship the God of their fathers, according to the order of his house and the powers of the Holy Priesthood, and will be so constructed as to enable all the functions of the Priesthood to be duly exercised, and where instructions from the Most High will be received.”The Revelation of January 19, 1841A very important revelation was received January 19, 1841, dealing with various subjects, but particularly with the building of the temple and the ordinances to be performed therein. The Lord declared that the prayers of the Prophet were acceptable to him, and he was called upon to make a solemn proclamation of the Gospel to “all the kings of the world, to the four corners thereof; to the honorable President-elect, and the high-minded governors of the nation . . . and to all the nations of the earth.” It was to be written in the spirit of meekness, yet of warning, for he was “about to call on them to give heed to the light and glory of Zion, for the set time has come to favor her.” The Lord would visit the mighty and the rulers of the earth in the day of his visitation. Therefore, said he, “Awake, O kings of the earth! Come ye, O, come ye, with your gold and your silver, to the help of my people, to the house of the daughters of Zion.”The Saints to Come from AfarThe Saints were also commanded to come from afar. Messengers were to be chosen and sent unto them saying: “Come ye, with all your gold, and your silver, and your precious stones, and with all your antiquities; and with all who have knowledge of antiquities, that will come, may come, and bring the box tree, and the fir tree, and the pine tree, together with all the precious trees of the earth; and with iron, with copper, and with brass, and with zinc, and your precious things of the earth, and build a house to my name for the Most High to dwell therein.”Fulness of the Priesthood“For there is not a place,” said the Lord, “found on earth where he may come and restore again that which was lost unto you, or which he hath taken away, even the fulness of the Priesthood,” which fulness can only be obtained in the house of the Lord.The Kirtland Temple and its MissionThis declaration from the Lord would indicate that the purpose for which the Kirtland Temple was erected was now fulfilled, and its mission completed; and this was indeed the case. The Kirtland Temple served temporarily only. It was built because a house was necessary where the Lord could come and restore the various keys of former dispensations, that the Dispensation of the Fulness of Times might be made complete. In the Kirtland Temple the Lord gave a partial endowment, but not in the fulness, that the apostles and others might be endowed with necessary power to go forth “to prune the vineyard for the last time.” But the great object was the restoration of the keys of former dispensations. When these were bestowed, then greater light was revealed, and the full purpose of temples and ordinance work therein was made known. It then became necessary that a house of the Lord should be built that would be perfect in all its parts, which was not the case in the structure of the Kirtland Temple. That edifice, although one of the most important ever erected by the Church, was not a complete structure as temples are understood through increased revelation. In it there were no provisions for the salvation of the dead; it had not a baptismal font—a fundamental part of the perfect temple—and therefore, since it had filled the measure of its creation, the Lord declared in the revelation of January, 1841, that there was not a house on the earth where he could come to bestow the fulness of the Priesthood and introduce the essential ordinances for the salvation of both the living and the dead. Moroni, John the Baptist, Peter, James and John, all came before there was a temple; but their coming was necessary that the foundation might be laid and the Church established. The Lord has made provision that in the sacred grove, the forest, and on the mountain top, such keys may be bestowed, when there is no temple erected to his name, and in the poverty of the people. Otherwise such keys are to be received only in the temple reared to his holy name.Baptism for the DeadThe doctrine of baptism for the dead was first made known to the Saints in a discourse by the Prophet at the funeral of Elder Seymour Brunson, August 10, 1840. This doctrine was not understood by him until after the restoration of the keys and the Priesthood of Elijah in the Kirtland Temple, although it had been referred to since the night of the first appearance of Moroni. In this revelation of January, 1841, the Lord revealed greater light regarding this wonderful principle. It was here made known that this ordinance was to be performed in the temple of the Lord. A baptismal font for this purpose was to be placed in the basement of the temple, “as a simile of the grave,” and was commanded to be in a place underneath where the living are wont to assemble, to show forth the living and the dead; and that all things may have their likeness, and that they may accord one with another; that which is earthly conforming to that which is heavenly” (Doc. and Cov. Sec. 128:13).In an epistle to the Twelve Apostles, who were at the time in Europe, President Joseph Smith, October 19, 1840, made the following statement:“I presume the doctrine of ‘baptism for the dead’ has ere this reached your ears, and may have raised some inquiries in your minds respecting the same. I cannot in this letter give you all the information you may desire on the subject; but aside from knowledge independent of the Bible, I would say that it was certainly practiced by the ancient churches; and St. Paul endeavors to prove the doctrine of the resurrection from the same, and says, ‘Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?’“I first mentioned the doctrine in public when preaching the funeral sermon of Brother Seymour Brunson; and have since then given general instructions in the Church on the subject. The Saints have the privilege of being baptized for those of their relatives who are dead, whom they believe would have embraced the Gospel, if they had been privileged with hearing it, and who have received the Gospel in the spirit, through the instrumentality of those who have been commissioned to preach to them while in prison.”The Rite Performed in the RiverAfter this doctrine was revealed the Lord granted the Saints the privilege of performing the ordinance of baptism for the dead in the Mississippi River, until such time as a font could be prepared in the basement of the temple. When a temporary font was prepared, and long before the temple was completed, this privilege of baptizing for the dead in any other place than the temple was discontinued by commandment of the Lord. So important was this work in behalf of the salvation of the worthy dead, that the Lord declared that the living could not be made perfect without them, and, when the opportunity presented itself, should the members of the Church fail to perform the ordinance for their dead, the Lord said he would reject them, for the dead were to be saved by the same principles which would save the living.Things Hid from the Foundation of the WorldNot only was the ordinance of baptism for the dead to be performed in the temple, but the Lord promised to reveal many things “which have been kept hid from before the foundation of the world, things that pertain to the Dispensation of the Fulness of Times.” Here the keys of the Holy Priesthood were to be received, for such were ordained to be obtained in temples that the Saints may receive honor and glory, both the living and, by proxy, the dead, even those blessings by which they should be crowned with honor, immortality and eternal life.The Nauvoo HouseAnother house was also to be built in Nauvoo. This was the Nauvoo House, a place for the boarding of strangers. Joseph Smith, Sidney Rigdon, Hyrum Smith, and many others were called upon to “pay stock” for themselves and their seed after them “from generation to generation,” in this house. It was to be a place where the “weary traveler may find health and safety while he shall contemplate the word of the Lord; and the corner stone [stake] I have appointed for Zion,” said the Lord. Those who took stock were not to pay less than fifty dollars, and not more than fifteen thousand dollars for any one man.The Calling of Hyrum SmithAnother important commandment in this revelation was the appointment of Hyrum Smith, to act as patriarch in the office which had been held by his father, and also his ordination to be a “prophet, seer and revelator” unto the Church, as well as Joseph Smith. The Lord had pointed out several years before, when Joseph Smith, Sen., was called to be the patriarch of the Church, that this office was his by right of lineage, and descended from father to son, and was the right based on faithfulness of the first born. At the time of Hyrum Smith’s call, he was serving as second counselor in the First Presidency, a place he was called to occupy after the transgression of Frederick G. Williams. The revelation relating to this appointment reads as follows:“And again, verily I say unto you, let my servant William [Law] be appointed, ordained, and anointed, as a counselor unto my servant Joseph [Smith] in the room of my servant Hyrum, that my servant Hyrum may take the office of Priesthood and Patriarch, which was appointed unto him by his father, by blessing and also by right.“That from henceforth he shall hold the keys of the patriarchal blessing upon the heads of all my people;“That whoever he blesses shall be blessed, and whoever he curses shall be cursed; that whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven.“And from this time forth I appoint unto him that he may be a prophet, and a seer and a revelator unto my Church, as well as my servant Joseph.“That he may act in concert also with my servant Joseph, and that he shall receive counsel from my servant Joseph, who shall show unto him the keys whereby he may ask and receive, and be crowned with the same blessing, and glory, and honor, and Priesthood, and gifts of the Priesthood, that once were put upon him that was my servant Oliver Cowdery;“That my servant Hyrum may bear record of the things which I shall show unto him, that his name may be had in honorable remembrance from generation to generation, forever and ever.”Oliver Cowdery’s Blessing Transferred to Hyrum SmithOliver Cowdery, as we have learned, stood with the Prophet Joseph Smith in holding the keys of the kingdom. He was associated with Joseph Smith in all his ordinations and in the bestowal of keys from the heavens from the beginning. It was Oliver Cowdery, not Sidney Rigdon or Frederick G. Williams, who knelt with the Prophet Joseph at the altar in the Kirtland Temple, April 3, 1836, when the Savior, Moses, Elias, Elijah, and perhaps other ancient prophets, came and conferred with them, bestowing keys, Priesthood and authority of former dispensations that all things might be complete and perfect in the Dispensation of the Fulness of Times. All these blessings Oliver Cowdery would have held throughout eternity, if he had remained faithful and true to his calling; but he fell away, and therefore the Lord bestowed these gifts, blessings, and powers of presidency, upon the head of Hyrum Smith, the faithful brother of the Prophet Joseph, of whom the Lord also said in this revelation: “And again, verily I say unto you, blessed is my servant Hyrum Smith, for I, the Lord, love him because of the integrity of his heart, and because he loveth that which is right before me.”Sunday, January 24, 1841, Hyrum Smith received the ordination to these holy callings under the hands of President Joseph Smith. On the same occasion George Miller was ordained a bishop in the place of Edward Partridge, deceased.Laying Corner Stones of the TempleApril 6, 1841, which was the eleventh anniversary of the organization of the Church, the corner stones of the Nauvoo Temple were laid. Early in the morning fourteen companies of the Nauvoo Legion, and two military companies from across the river in Iowa, assembled and were conducted to the grounds assigned for the general review. During the forenoon, various military maneuvers were conducted. It was an impressive scene. At twelve o’clock the procession arrived at the temple grounds and the ceremonies of laying the corner stones were commenced. President Sidney Rigdon addressed the assembly at some length after which the architects, under the direction of the First Presidency, lowered the south-east corner stone to its place, and the Prophet said:“This principal corner stone in representation of the First Presidency, is now duly laid in honor of the Great God; and may it there remain until the whole fabric is completed; and may the same be accomplished speedily; that the Saints may have a place to worship God, and the Son of Man have where to lay his head.”Adjournment was taken for one hour and after the people reassembled the three other corner stones were laid in the following order: the south-west, the north-west and the north-east, after which the services were closed.Order of Temple BuildingThe Prophet later gave instructions pertaining to the order of the laying of corner stones of temples as follows:“If the strict order of the Priesthood were carried out in the building of Temples, the first stone would be laid at the south-east corner, by the First Presidency of the Church. The south-west corner should be laid next; the third, or north-west corner, next; and the fourth, or northeast corner, last. The First Presidency should lay the southeast corner stone and dictate who are the proper persons to lay the other corner stones.“If a temple is built at a distance, and the First Presidency are not present, then the quorum of the Twelve Apostles are the persons to dictate the order for that temple; and in the absence of the Twelve Apostles, then the presidency of the stake will lay the south-east corner stone; the Melchizedek Priesthood laying the corner stones on the east side of the temple, and the Lesser Priesthood those on the west side.”Baptisms in the River DiscontinuedAt the conference of the Church held in Nauvoo, October 2nd to 5th, 1841, the Prophet made this announcement: “There shall be no more baptisms for the dead, until the ordinance can be attended to in the Lord’s House; and the Church shall not hold another General Conference, until they can meet in said house.For thus saith the Lord!” The reason for this announcement was that the temple had progressed so far that the font in the basement had been prepared for this ordinance, therefore, baptisms for the dead could no longer be performed in the river.Dedication of the Font in the TempleOne month later, November 8, 1841, the baptismal font in the temple was dedicated. President Brigham Young was spokesman. The font is described as being situated in the center of the basement room, under the main hall of the temple. It was constructed of pine timber, and put together of staves tongued and grooved, oval shaped, sixteen feet long east and west, and twelve feet wide, seven feet high from the foundation, the basin four feet deep, the moulding of the cap and base were formed of beautiful carved work. It stood upon twelve oxen, four on each side, and two at each end, their heads, shoulders, and fore legs projecting out from under the font. The oxen and ornamental mouldings were carved by Elder Elijah Fordham, which took him eight months to finish. This font was replaced later by a permanent font which was more durable.First Baptisms in the TempleSunday, November 21, 1841, the twelve met in council at President Brigham Young’s house, and at four o’clock they repaired to the baptismal font in the temple, where President Brigham Young, Elders Heber C. Kimball and John Taylor baptized about forty persons for their dead. Elders Willard Richards, Wilford Woodruff and George A. Smith, confirmed them. These were the first baptisms for the dead in the font in the Lord’s House. From this time forth, as long as the Saints remained in Nauvoo, baptisms for the dead were performed in the temple.Death of Don Carlos SmithSunday, August 7, 1841, Don Carlos Smith, the youngest brother of the Prophet, died in Nauvoo. He was only twenty-six years of age, and was one of the first to receive the testimony of the Prophet. He received the Priesthood when but fourteen years of age, and in 1836 was made president of the high priests’ quorum. He was on a mission in Tennessee and Kentucky in 1838. During his absence in the midst of winter his wife was driven from her home which was burned, and she was forced to wade Grand River with her two little children. In Kirtland he labored in the office of Oliver Cowdery and learned the art of printing. In the flight of his father’s family from Missouri in the winter of 1839, he took charge, and saw them removed to Quincy, Illinois. In June, 1839, he commenced making preparations for printing theTimes and Seasons, a periodical published in Nauvoo. The press and type had been rescued by Elias Smith, Hyrum Clark and others, from Dawson’s yard in Far West, where it had been buried the night that place was besieged by the mob-militia under General Lucas. TheTimes and Seasonswas issued by Don Carlos Smith and Ebenezer Robinson, the first number appearing in November, 1839. At the time of his death the editors were Don Carlos Smith and Robert B. Thompson. Don Carlos was six feet four inches tall, was very straight, strong and active. The Prophet said of him: “I never knew any fault in him; I never saw the first immoral act, or the first irreligious or ignoble disposition in the child from the time he was born until the time of his death. He was a lovely, a good-natured, a kind-hearted, and a virtuous and faithful, upright child; and where his soul goes, let mine go also.”Death of Robert B. ThompsonThree weeks later, Robert Brashel Thompson, general Church recorder, died at his residence in Nauvoo, in the thirtieth year of his age. As already stated, he was associate editor of theTimes and Seasons, and had been engaged in writing for the Prophet and for the Church, and was a colonel in the Nauvoo Legion. In 1837, he married Mercy Rachel Fielding, sister of Mary Fielding Smith, wife of the Patriarch Hyrum Smith. He and his associate Don Carlos Smith, both fell victims to the unhealthful conditions which prevailed in Nauvoo at the time of its settlement.Dedication of PalestineEarly Sunday morning, October 24, 1841, Elder Orson Hyde, of the council of the twelve, ascended the Mount of Olives and dedicated by prayer the land of Palestine for the gathering of the Jews. He was appointed to this mission at the April conference in 1840. Elder John E. Page was also appointed to go with him, but lost the spirit of his mission before he reached the eastern border of the United States, and failed to cross the water, leaving Elder Hyde to make the journey alone. After passing through many difficulties and privations Elder Hyde arrived in Jerusalem in October, 1841. He prayed “for the gathering together of Judah’s scattered remnants,” according to the predictions of the holy prophets; for the building of Jerusalem again after it has been trodden down by the Gentiles so long; and for rearing a temple to the name of the Lord. “Grant, therefore,” he prayed, “O Lord, in the name of thy well-beloved Son, Jesus Christ, to remove the barrenness and sterility of this land, and let springs of living water break forth to water its thirsty soil. Let the vine and olive produce in their strength, and the fig tree bloom and flourish. Let the land become abundantly fruitful and possessed by its rightful heirs; let it again flow with plenty to feed the returning prodigals who come home with a spirit of grace and supplication. Upon it let the clouds distill virtue and richness, and let the fields smile with plenty. Let the flocks and the herds greatly increase and multiply upon the mountains and the hills; and let thy great kindness conquer and subdue the unbelief of thy people. Do thou take from them their stony heart, and give them a heart of flesh; and may the sun of thy favor dispel the cold mists of darkness which have beclouded their atmosphere. Incline them to gather in upon this land according to thy word. Let them come like clouds and like doves to their windows. Let the large ships of the nations bring them from the distant isles; and let kings become their nursing fathers, and queens with motherly fondness wipe the tear of sorrow from their eye.”In this manner Elder Hyde prayed upon the Mount of Olives, dedicating the land for the return of the remnant of Judah from the four corners of the earth. He also erected a pile of stones as a witness according to the ancient custom, on the top of the Mount of Olives, and another on the top of Mount Moriah, where the ancient temple stood.Orson Hyde of the House of JudahElder Orson Hyde was of the house of Judah. It was therefore very proper that he, as one of the apostles of the Lord in this last dispensation, should be sent to bless the land for the gathering of the Jews. At one time, nearly ten years before, the following blessing was pronounced upon him: “In due time thou shalt go to Jerusalem, the land of thy fathers, and be a watchman unto the house of Israel; and by thy hand shall the Most High do a work, which shall prepare the way and greatly facilitate the gathering of that people.”1The Book of AbrahamDuring the month of March the Prophet prepared for publication his translation of the Book of Abraham, which he commenced to translate while residing at Kirtland. Due to the persecutions and drivings of the Saints this matter could not be attended to before this time, but the manuscript had been carefully preserved, and was now published for the benefit of the Church and all the world. This work together with the Book of Moses, has since been received among the standard works of the Church.The Wentworth LetterAt the request of Mr. John Wentworth, editor of the Chicago Democrat, the Prophet prepared an article for publication giving a brief history of the Church. This history was published in theTimes and Seasons, March 1, 1842. Mr. Wentworth stated that he wished to furnish the information to a Mr. Bastow who was writing a history of New Hampshire. This article is one of the earliest documents giving a consecutive account of the history of the Church. It is concise and comprehensive, yet covers only a few pages. The most important feature in this paper is the publication therein, for the first time, of the Articles of Faith. These articles, thirteen in number, were given by inspiration, and form a simple, comprehensive declaration of many doctrines of the Church, which have since been accepted by the vote of the Church as a standard epitome of belief. They are as follows:“We believe in God the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost.“We believe that men will be punished for their own sins, and not for Adam’s transgression.“We believe that through the atonement of Christ all mankind may be saved by obedience to the laws and ordinances of the gospel.“We believe that these ordinances are 1st: Faith in the Lord Jesus Christ; 2nd: Repentance; 3rd: Baptism by immersion for the remission of sins; 4th: Laying on of hands for the gift of the Holy Ghost.“We believe that a man must be called of God by ‘prophecy and by the laying on of hands’ by those who are in authority, to preach the gospel and administer in the ordinances thereof.“We believe in the same organization that existed in the primitive church, namely, Apostles, Prophets, Pastors, Teachers, Evangelists, etc.“We believe in the gift of tongues, prophecy, revelations, visions, healing, interpretations of tongues, etc.“We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.“We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the kingdom of God.“We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion will be built upon this continent; that Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisiacal glory.“We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where or what they may.“We believe in being subject to kings, presidents, rulers and magistrates, in obeying, honoring and sustaining the law.“We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed we may say that we follow the admonition of Paul, ‘We believe all things, we hope all things,’ we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely or of good report, or praiseworthy, we seek after these things.”Organization of the Relief SocietyMarch 17, 1842, “The Female Relief Society of Nauvoo” was organized by the Prophet Joseph Smith. Emma Smith was chosen president with Elizabeth Ann Whitney and Sarah M. Cleveland, as counselors. The purpose of the society is to furnish the sisters of the Church an organization through which they could actively foster the welfare of the members. The duty of the society was stated to be to aid the poor, nurse the sick and afflicted, and in a general way, under the direction and guidance of the bishop, to engage in true charitable work in behalf of all whose necessities require assistance. This was the first organization of women in the world, so far as history records. It is in keeping with the genius of the Gospel, for the Lord provides duties and labors for all the members of the Church, both men and women, wherein service may be rendered for the temporal as well as the spiritual salvation of mankind.Inauguration of EndowmentsIn the revelation of January 19, 1841, the Lord promised to reveal to Joseph Smith all things pertaining to the temple and the Priesthood thereof, which revelation and knowledge were necessary before the temple was erected. Wednesday, May 4, 1842, the Prophet met with his brother, Patriarch Hyrum Smith, President Brigham Young, Elders Heber C. Kimball, Willard Richards, James Adams of Springfield, Bishops Newel K. Whitney and George Miller, and instructed them in the principles and orders of the Priesthood that belong to the temple of the Lord. He made known to them the doctrines of washings and anointings and communications spoken of in the revelation. In this council, which was held in the upper room over his store, Joseph Smith also instructed these brethren in “all those plans and principles by which any one is enabled to secure the fulness of those blessings which have been prepared for the Church of the First Born.” These same blessings, the Prophet stated, would in due time be given in the temple to all the Saints who were worthy to receive them. This was the introduction of the temple ceremonies in their fulness in this dispensation, as they apply to the living and to the dead. From time to time after this, these instructions (Documentary History of the Church, vol. 5:1–2) were repeated and the other members of the council of the twelve and their wives, and a few others, received their endowments under the direction of the Prophet Joseph Smith, as he was commanded to make these things known. The members of the Church at large, however, were required to wait until such time as these ordinances could be performed in the temple, the place designated by the Lord for such instructions and ordinance work to be given.Notes1.The evidence of the divine power accompanying the dedication of the land of Palestine is seen in the wonderful changes which have come over that land in recent years, and also in the changed attitude of the Jews, in relation to their return and also their belief in Jesus Christ. Nephi prophesied as follows regarding the restoration of the Jews: “And it shall come to pass that the Jews which are scattered also shall begin to believe in Christ; and they shall begin to gather in upon the face of the land; and as many as shall believe in Christ shall also become a delightsome people” (2 Nephi 30:7). The Savior also referred to this in his instruction to the Nephites: “And I will remember the covenant which I have made with my people; and I have covenanted with them that I would gather them together in mine own due time, that I would give unto them again the land of their fathers for their inheritance, which is the land of Jerusalem, which is the promised land unto them forever, saith the Father. And it shall come to pass that the time cometh, when the fulness of my gospel shall be preached unto them: and they shall believe in me, that I am Jesus Christ, the Son of God, and shall pray unto the Father in my name.” (3 Nephi 20:29–30).At the time of the dedication of Palestine the feeling expressed by the Jews towards Jesus Christ was most bitter. This condition is stated by Dr. Isadore Singer, as follows: “When I was a boy, had my father who was a very pious man, heard the name of Jesus uttered from the pulpit of our synagogue, he and every other man in the congregation would have left the building and the rabbi would have been dismissed at once.“Now it is not strange in many synagogues to hear sermons preached eulogistic of this Jesus, and nobody thinks of protesting —in fact, we are all glad to claim Jesus as one of our people.” Compare the letter of Rabbi Landau,Documentary History of the Church, vol. 3:356.In 1891, Baron Maurice de Hirch founded the Jewish Colonization Association. The “Lovers of Zion” Association was commenced about 1878, and was supported by Baron Edmund de Rothschild. The Zionist Federation was organized in 1896, and was strongly promulgated by Theodore Herzl of Vienna, Baron de Rothschild and many other renowned Jews. All of these organizations were formed to aid in the colonization of the Jews in Palestine. The first congress of the Zionist Federation was held in Basel, Switzerland, in 1897, where the old nationalistic sentiment was revived, and organizations were established for the gathering of the Jews.At the Zionist Congress held in London in 1901, Professor R. Gothell, president of the federation, said: “It is time the nations understood our motives. Our purpose is gradually to colonize Palestine. We political Zionists desire a charter from the Sultan authorizing us to settle in our Holy Land, and we ask the powers to approve and protect this charter.”A few years ago the firm of Funk and Wagnalls published an edition of Dr. George Croley’s work: “Tarry Thou Till I Come,” and in the introduction Dr. Funk said: “It has been believed by many from the earliest ages of the Christian era that among the signs of Christ’s coming would be the recognition of him by the Jews as one sent of the Father; and that they would then be restored to the Father’s favor.” Dr. Funk also collected a number of expressions from leading Jews, their belief in regard to the Savior, which were published in Dr. Croley’s work. Some of them are as follows:Rabbi Henry Berkowits: “This Jew, Jesus, is the greatest, noblest rabbi of them all.”Morris Jastrow: “From the historic point of view, Jesus is to be regarded as a direct successor of the Hebrew prophets. His teachings are synonymous with the highest spiritual aspirations of the human race.”Jacob H. Schiff: “We Jews honor and revere Jesus of Nazareth as we do our own prophets who preceded him.”The Savior said to his disciples in relation to the destruction of Jerusalem: “And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled” (Luke 21:24). The indication that this time of restitution is at hand is seen in the results coming out of the capture of Palestine by General Allenby in December, 1917, during the Great War. Since that time the Holy Land has been under the control of the British nation, and Dr. Herbert Samuel, an orthodox Jew, has been sent there as governor of the land. This is the first time since before the fall of Jerusalem (70 A. D.), which was predicted by the Savior, that a ruler from the house of Judah has presided in that land. It is an event of great significance.

The Nauvoo Temple and Ordinances Therein— Important Events

1840–1842

In the various gathering places of the Saints from the days of Kirtland the Lord commanded that temples to his name should be built. In Jackson County and Far West, they were prevented from building temples by their enemies, who drove them from their homes. At the conference of the Church held in October, 1840, President Joseph Smith spoke of the necessity of building a “house of the Lord” in Nauvoo. Reynolds Cahoon, Elias Higbee and Alpheus Cutler were appointed a committee to build such a house. On motion it was also resolved that a commencement be made ten days from that date (Oct. 3, 1840) “and that every tenth day he appropriated for the building of the temple.” Early in January, 1841, the First Presidency issued a proclamation to the Saints scattered abroad, in which they stated that “the temple of the Lord is in progress of erection here, where the Saints will come to worship the God of their fathers, according to the order of his house and the powers of the Holy Priesthood, and will be so constructed as to enable all the functions of the Priesthood to be duly exercised, and where instructions from the Most High will be received.”

A very important revelation was received January 19, 1841, dealing with various subjects, but particularly with the building of the temple and the ordinances to be performed therein. The Lord declared that the prayers of the Prophet were acceptable to him, and he was called upon to make a solemn proclamation of the Gospel to “all the kings of the world, to the four corners thereof; to the honorable President-elect, and the high-minded governors of the nation . . . and to all the nations of the earth.” It was to be written in the spirit of meekness, yet of warning, for he was “about to call on them to give heed to the light and glory of Zion, for the set time has come to favor her.” The Lord would visit the mighty and the rulers of the earth in the day of his visitation. Therefore, said he, “Awake, O kings of the earth! Come ye, O, come ye, with your gold and your silver, to the help of my people, to the house of the daughters of Zion.”

The Saints were also commanded to come from afar. Messengers were to be chosen and sent unto them saying: “Come ye, with all your gold, and your silver, and your precious stones, and with all your antiquities; and with all who have knowledge of antiquities, that will come, may come, and bring the box tree, and the fir tree, and the pine tree, together with all the precious trees of the earth; and with iron, with copper, and with brass, and with zinc, and your precious things of the earth, and build a house to my name for the Most High to dwell therein.”

“For there is not a place,” said the Lord, “found on earth where he may come and restore again that which was lost unto you, or which he hath taken away, even the fulness of the Priesthood,” which fulness can only be obtained in the house of the Lord.

This declaration from the Lord would indicate that the purpose for which the Kirtland Temple was erected was now fulfilled, and its mission completed; and this was indeed the case. The Kirtland Temple served temporarily only. It was built because a house was necessary where the Lord could come and restore the various keys of former dispensations, that the Dispensation of the Fulness of Times might be made complete. In the Kirtland Temple the Lord gave a partial endowment, but not in the fulness, that the apostles and others might be endowed with necessary power to go forth “to prune the vineyard for the last time.” But the great object was the restoration of the keys of former dispensations. When these were bestowed, then greater light was revealed, and the full purpose of temples and ordinance work therein was made known. It then became necessary that a house of the Lord should be built that would be perfect in all its parts, which was not the case in the structure of the Kirtland Temple. That edifice, although one of the most important ever erected by the Church, was not a complete structure as temples are understood through increased revelation. In it there were no provisions for the salvation of the dead; it had not a baptismal font—a fundamental part of the perfect temple—and therefore, since it had filled the measure of its creation, the Lord declared in the revelation of January, 1841, that there was not a house on the earth where he could come to bestow the fulness of the Priesthood and introduce the essential ordinances for the salvation of both the living and the dead. Moroni, John the Baptist, Peter, James and John, all came before there was a temple; but their coming was necessary that the foundation might be laid and the Church established. The Lord has made provision that in the sacred grove, the forest, and on the mountain top, such keys may be bestowed, when there is no temple erected to his name, and in the poverty of the people. Otherwise such keys are to be received only in the temple reared to his holy name.

The doctrine of baptism for the dead was first made known to the Saints in a discourse by the Prophet at the funeral of Elder Seymour Brunson, August 10, 1840. This doctrine was not understood by him until after the restoration of the keys and the Priesthood of Elijah in the Kirtland Temple, although it had been referred to since the night of the first appearance of Moroni. In this revelation of January, 1841, the Lord revealed greater light regarding this wonderful principle. It was here made known that this ordinance was to be performed in the temple of the Lord. A baptismal font for this purpose was to be placed in the basement of the temple, “as a simile of the grave,” and was commanded to be in a place underneath where the living are wont to assemble, to show forth the living and the dead; and that all things may have their likeness, and that they may accord one with another; that which is earthly conforming to that which is heavenly” (Doc. and Cov. Sec. 128:13).

In an epistle to the Twelve Apostles, who were at the time in Europe, President Joseph Smith, October 19, 1840, made the following statement:

“I presume the doctrine of ‘baptism for the dead’ has ere this reached your ears, and may have raised some inquiries in your minds respecting the same. I cannot in this letter give you all the information you may desire on the subject; but aside from knowledge independent of the Bible, I would say that it was certainly practiced by the ancient churches; and St. Paul endeavors to prove the doctrine of the resurrection from the same, and says, ‘Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?’“I first mentioned the doctrine in public when preaching the funeral sermon of Brother Seymour Brunson; and have since then given general instructions in the Church on the subject. The Saints have the privilege of being baptized for those of their relatives who are dead, whom they believe would have embraced the Gospel, if they had been privileged with hearing it, and who have received the Gospel in the spirit, through the instrumentality of those who have been commissioned to preach to them while in prison.”

“I first mentioned the doctrine in public when preaching the funeral sermon of Brother Seymour Brunson; and have since then given general instructions in the Church on the subject. The Saints have the privilege of being baptized for those of their relatives who are dead, whom they believe would have embraced the Gospel, if they had been privileged with hearing it, and who have received the Gospel in the spirit, through the instrumentality of those who have been commissioned to preach to them while in prison.”

After this doctrine was revealed the Lord granted the Saints the privilege of performing the ordinance of baptism for the dead in the Mississippi River, until such time as a font could be prepared in the basement of the temple. When a temporary font was prepared, and long before the temple was completed, this privilege of baptizing for the dead in any other place than the temple was discontinued by commandment of the Lord. So important was this work in behalf of the salvation of the worthy dead, that the Lord declared that the living could not be made perfect without them, and, when the opportunity presented itself, should the members of the Church fail to perform the ordinance for their dead, the Lord said he would reject them, for the dead were to be saved by the same principles which would save the living.

Not only was the ordinance of baptism for the dead to be performed in the temple, but the Lord promised to reveal many things “which have been kept hid from before the foundation of the world, things that pertain to the Dispensation of the Fulness of Times.” Here the keys of the Holy Priesthood were to be received, for such were ordained to be obtained in temples that the Saints may receive honor and glory, both the living and, by proxy, the dead, even those blessings by which they should be crowned with honor, immortality and eternal life.

Another house was also to be built in Nauvoo. This was the Nauvoo House, a place for the boarding of strangers. Joseph Smith, Sidney Rigdon, Hyrum Smith, and many others were called upon to “pay stock” for themselves and their seed after them “from generation to generation,” in this house. It was to be a place where the “weary traveler may find health and safety while he shall contemplate the word of the Lord; and the corner stone [stake] I have appointed for Zion,” said the Lord. Those who took stock were not to pay less than fifty dollars, and not more than fifteen thousand dollars for any one man.

Another important commandment in this revelation was the appointment of Hyrum Smith, to act as patriarch in the office which had been held by his father, and also his ordination to be a “prophet, seer and revelator” unto the Church, as well as Joseph Smith. The Lord had pointed out several years before, when Joseph Smith, Sen., was called to be the patriarch of the Church, that this office was his by right of lineage, and descended from father to son, and was the right based on faithfulness of the first born. At the time of Hyrum Smith’s call, he was serving as second counselor in the First Presidency, a place he was called to occupy after the transgression of Frederick G. Williams. The revelation relating to this appointment reads as follows:

“And again, verily I say unto you, let my servant William [Law] be appointed, ordained, and anointed, as a counselor unto my servant Joseph [Smith] in the room of my servant Hyrum, that my servant Hyrum may take the office of Priesthood and Patriarch, which was appointed unto him by his father, by blessing and also by right.“That from henceforth he shall hold the keys of the patriarchal blessing upon the heads of all my people;“That whoever he blesses shall be blessed, and whoever he curses shall be cursed; that whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven.“And from this time forth I appoint unto him that he may be a prophet, and a seer and a revelator unto my Church, as well as my servant Joseph.“That he may act in concert also with my servant Joseph, and that he shall receive counsel from my servant Joseph, who shall show unto him the keys whereby he may ask and receive, and be crowned with the same blessing, and glory, and honor, and Priesthood, and gifts of the Priesthood, that once were put upon him that was my servant Oliver Cowdery;“That my servant Hyrum may bear record of the things which I shall show unto him, that his name may be had in honorable remembrance from generation to generation, forever and ever.”

“That from henceforth he shall hold the keys of the patriarchal blessing upon the heads of all my people;

“That whoever he blesses shall be blessed, and whoever he curses shall be cursed; that whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven.

“And from this time forth I appoint unto him that he may be a prophet, and a seer and a revelator unto my Church, as well as my servant Joseph.

“That he may act in concert also with my servant Joseph, and that he shall receive counsel from my servant Joseph, who shall show unto him the keys whereby he may ask and receive, and be crowned with the same blessing, and glory, and honor, and Priesthood, and gifts of the Priesthood, that once were put upon him that was my servant Oliver Cowdery;

“That my servant Hyrum may bear record of the things which I shall show unto him, that his name may be had in honorable remembrance from generation to generation, forever and ever.”

Oliver Cowdery, as we have learned, stood with the Prophet Joseph Smith in holding the keys of the kingdom. He was associated with Joseph Smith in all his ordinations and in the bestowal of keys from the heavens from the beginning. It was Oliver Cowdery, not Sidney Rigdon or Frederick G. Williams, who knelt with the Prophet Joseph at the altar in the Kirtland Temple, April 3, 1836, when the Savior, Moses, Elias, Elijah, and perhaps other ancient prophets, came and conferred with them, bestowing keys, Priesthood and authority of former dispensations that all things might be complete and perfect in the Dispensation of the Fulness of Times. All these blessings Oliver Cowdery would have held throughout eternity, if he had remained faithful and true to his calling; but he fell away, and therefore the Lord bestowed these gifts, blessings, and powers of presidency, upon the head of Hyrum Smith, the faithful brother of the Prophet Joseph, of whom the Lord also said in this revelation: “And again, verily I say unto you, blessed is my servant Hyrum Smith, for I, the Lord, love him because of the integrity of his heart, and because he loveth that which is right before me.”

Sunday, January 24, 1841, Hyrum Smith received the ordination to these holy callings under the hands of President Joseph Smith. On the same occasion George Miller was ordained a bishop in the place of Edward Partridge, deceased.

April 6, 1841, which was the eleventh anniversary of the organization of the Church, the corner stones of the Nauvoo Temple were laid. Early in the morning fourteen companies of the Nauvoo Legion, and two military companies from across the river in Iowa, assembled and were conducted to the grounds assigned for the general review. During the forenoon, various military maneuvers were conducted. It was an impressive scene. At twelve o’clock the procession arrived at the temple grounds and the ceremonies of laying the corner stones were commenced. President Sidney Rigdon addressed the assembly at some length after which the architects, under the direction of the First Presidency, lowered the south-east corner stone to its place, and the Prophet said:

“This principal corner stone in representation of the First Presidency, is now duly laid in honor of the Great God; and may it there remain until the whole fabric is completed; and may the same be accomplished speedily; that the Saints may have a place to worship God, and the Son of Man have where to lay his head.”

Adjournment was taken for one hour and after the people reassembled the three other corner stones were laid in the following order: the south-west, the north-west and the north-east, after which the services were closed.

The Prophet later gave instructions pertaining to the order of the laying of corner stones of temples as follows:

“If the strict order of the Priesthood were carried out in the building of Temples, the first stone would be laid at the south-east corner, by the First Presidency of the Church. The south-west corner should be laid next; the third, or north-west corner, next; and the fourth, or northeast corner, last. The First Presidency should lay the southeast corner stone and dictate who are the proper persons to lay the other corner stones.“If a temple is built at a distance, and the First Presidency are not present, then the quorum of the Twelve Apostles are the persons to dictate the order for that temple; and in the absence of the Twelve Apostles, then the presidency of the stake will lay the south-east corner stone; the Melchizedek Priesthood laying the corner stones on the east side of the temple, and the Lesser Priesthood those on the west side.”

“If a temple is built at a distance, and the First Presidency are not present, then the quorum of the Twelve Apostles are the persons to dictate the order for that temple; and in the absence of the Twelve Apostles, then the presidency of the stake will lay the south-east corner stone; the Melchizedek Priesthood laying the corner stones on the east side of the temple, and the Lesser Priesthood those on the west side.”

At the conference of the Church held in Nauvoo, October 2nd to 5th, 1841, the Prophet made this announcement: “There shall be no more baptisms for the dead, until the ordinance can be attended to in the Lord’s House; and the Church shall not hold another General Conference, until they can meet in said house.For thus saith the Lord!” The reason for this announcement was that the temple had progressed so far that the font in the basement had been prepared for this ordinance, therefore, baptisms for the dead could no longer be performed in the river.

One month later, November 8, 1841, the baptismal font in the temple was dedicated. President Brigham Young was spokesman. The font is described as being situated in the center of the basement room, under the main hall of the temple. It was constructed of pine timber, and put together of staves tongued and grooved, oval shaped, sixteen feet long east and west, and twelve feet wide, seven feet high from the foundation, the basin four feet deep, the moulding of the cap and base were formed of beautiful carved work. It stood upon twelve oxen, four on each side, and two at each end, their heads, shoulders, and fore legs projecting out from under the font. The oxen and ornamental mouldings were carved by Elder Elijah Fordham, which took him eight months to finish. This font was replaced later by a permanent font which was more durable.

Sunday, November 21, 1841, the twelve met in council at President Brigham Young’s house, and at four o’clock they repaired to the baptismal font in the temple, where President Brigham Young, Elders Heber C. Kimball and John Taylor baptized about forty persons for their dead. Elders Willard Richards, Wilford Woodruff and George A. Smith, confirmed them. These were the first baptisms for the dead in the font in the Lord’s House. From this time forth, as long as the Saints remained in Nauvoo, baptisms for the dead were performed in the temple.

Sunday, August 7, 1841, Don Carlos Smith, the youngest brother of the Prophet, died in Nauvoo. He was only twenty-six years of age, and was one of the first to receive the testimony of the Prophet. He received the Priesthood when but fourteen years of age, and in 1836 was made president of the high priests’ quorum. He was on a mission in Tennessee and Kentucky in 1838. During his absence in the midst of winter his wife was driven from her home which was burned, and she was forced to wade Grand River with her two little children. In Kirtland he labored in the office of Oliver Cowdery and learned the art of printing. In the flight of his father’s family from Missouri in the winter of 1839, he took charge, and saw them removed to Quincy, Illinois. In June, 1839, he commenced making preparations for printing theTimes and Seasons, a periodical published in Nauvoo. The press and type had been rescued by Elias Smith, Hyrum Clark and others, from Dawson’s yard in Far West, where it had been buried the night that place was besieged by the mob-militia under General Lucas. TheTimes and Seasonswas issued by Don Carlos Smith and Ebenezer Robinson, the first number appearing in November, 1839. At the time of his death the editors were Don Carlos Smith and Robert B. Thompson. Don Carlos was six feet four inches tall, was very straight, strong and active. The Prophet said of him: “I never knew any fault in him; I never saw the first immoral act, or the first irreligious or ignoble disposition in the child from the time he was born until the time of his death. He was a lovely, a good-natured, a kind-hearted, and a virtuous and faithful, upright child; and where his soul goes, let mine go also.”

Three weeks later, Robert Brashel Thompson, general Church recorder, died at his residence in Nauvoo, in the thirtieth year of his age. As already stated, he was associate editor of theTimes and Seasons, and had been engaged in writing for the Prophet and for the Church, and was a colonel in the Nauvoo Legion. In 1837, he married Mercy Rachel Fielding, sister of Mary Fielding Smith, wife of the Patriarch Hyrum Smith. He and his associate Don Carlos Smith, both fell victims to the unhealthful conditions which prevailed in Nauvoo at the time of its settlement.

Early Sunday morning, October 24, 1841, Elder Orson Hyde, of the council of the twelve, ascended the Mount of Olives and dedicated by prayer the land of Palestine for the gathering of the Jews. He was appointed to this mission at the April conference in 1840. Elder John E. Page was also appointed to go with him, but lost the spirit of his mission before he reached the eastern border of the United States, and failed to cross the water, leaving Elder Hyde to make the journey alone. After passing through many difficulties and privations Elder Hyde arrived in Jerusalem in October, 1841. He prayed “for the gathering together of Judah’s scattered remnants,” according to the predictions of the holy prophets; for the building of Jerusalem again after it has been trodden down by the Gentiles so long; and for rearing a temple to the name of the Lord. “Grant, therefore,” he prayed, “O Lord, in the name of thy well-beloved Son, Jesus Christ, to remove the barrenness and sterility of this land, and let springs of living water break forth to water its thirsty soil. Let the vine and olive produce in their strength, and the fig tree bloom and flourish. Let the land become abundantly fruitful and possessed by its rightful heirs; let it again flow with plenty to feed the returning prodigals who come home with a spirit of grace and supplication. Upon it let the clouds distill virtue and richness, and let the fields smile with plenty. Let the flocks and the herds greatly increase and multiply upon the mountains and the hills; and let thy great kindness conquer and subdue the unbelief of thy people. Do thou take from them their stony heart, and give them a heart of flesh; and may the sun of thy favor dispel the cold mists of darkness which have beclouded their atmosphere. Incline them to gather in upon this land according to thy word. Let them come like clouds and like doves to their windows. Let the large ships of the nations bring them from the distant isles; and let kings become their nursing fathers, and queens with motherly fondness wipe the tear of sorrow from their eye.”

In this manner Elder Hyde prayed upon the Mount of Olives, dedicating the land for the return of the remnant of Judah from the four corners of the earth. He also erected a pile of stones as a witness according to the ancient custom, on the top of the Mount of Olives, and another on the top of Mount Moriah, where the ancient temple stood.

Elder Orson Hyde was of the house of Judah. It was therefore very proper that he, as one of the apostles of the Lord in this last dispensation, should be sent to bless the land for the gathering of the Jews. At one time, nearly ten years before, the following blessing was pronounced upon him: “In due time thou shalt go to Jerusalem, the land of thy fathers, and be a watchman unto the house of Israel; and by thy hand shall the Most High do a work, which shall prepare the way and greatly facilitate the gathering of that people.”1

During the month of March the Prophet prepared for publication his translation of the Book of Abraham, which he commenced to translate while residing at Kirtland. Due to the persecutions and drivings of the Saints this matter could not be attended to before this time, but the manuscript had been carefully preserved, and was now published for the benefit of the Church and all the world. This work together with the Book of Moses, has since been received among the standard works of the Church.

At the request of Mr. John Wentworth, editor of the Chicago Democrat, the Prophet prepared an article for publication giving a brief history of the Church. This history was published in theTimes and Seasons, March 1, 1842. Mr. Wentworth stated that he wished to furnish the information to a Mr. Bastow who was writing a history of New Hampshire. This article is one of the earliest documents giving a consecutive account of the history of the Church. It is concise and comprehensive, yet covers only a few pages. The most important feature in this paper is the publication therein, for the first time, of the Articles of Faith. These articles, thirteen in number, were given by inspiration, and form a simple, comprehensive declaration of many doctrines of the Church, which have since been accepted by the vote of the Church as a standard epitome of belief. They are as follows:

“We believe in God the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost.“We believe that men will be punished for their own sins, and not for Adam’s transgression.“We believe that through the atonement of Christ all mankind may be saved by obedience to the laws and ordinances of the gospel.“We believe that these ordinances are 1st: Faith in the Lord Jesus Christ; 2nd: Repentance; 3rd: Baptism by immersion for the remission of sins; 4th: Laying on of hands for the gift of the Holy Ghost.“We believe that a man must be called of God by ‘prophecy and by the laying on of hands’ by those who are in authority, to preach the gospel and administer in the ordinances thereof.“We believe in the same organization that existed in the primitive church, namely, Apostles, Prophets, Pastors, Teachers, Evangelists, etc.“We believe in the gift of tongues, prophecy, revelations, visions, healing, interpretations of tongues, etc.“We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.“We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the kingdom of God.“We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion will be built upon this continent; that Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisiacal glory.“We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where or what they may.“We believe in being subject to kings, presidents, rulers and magistrates, in obeying, honoring and sustaining the law.“We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed we may say that we follow the admonition of Paul, ‘We believe all things, we hope all things,’ we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely or of good report, or praiseworthy, we seek after these things.”

“We believe in God the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost.

“We believe that men will be punished for their own sins, and not for Adam’s transgression.

“We believe that through the atonement of Christ all mankind may be saved by obedience to the laws and ordinances of the gospel.

“We believe that these ordinances are 1st: Faith in the Lord Jesus Christ; 2nd: Repentance; 3rd: Baptism by immersion for the remission of sins; 4th: Laying on of hands for the gift of the Holy Ghost.

“We believe that a man must be called of God by ‘prophecy and by the laying on of hands’ by those who are in authority, to preach the gospel and administer in the ordinances thereof.

“We believe in the same organization that existed in the primitive church, namely, Apostles, Prophets, Pastors, Teachers, Evangelists, etc.

“We believe in the gift of tongues, prophecy, revelations, visions, healing, interpretations of tongues, etc.

“We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.

“We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the kingdom of God.

“We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion will be built upon this continent; that Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisiacal glory.

“We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where or what they may.

“We believe in being subject to kings, presidents, rulers and magistrates, in obeying, honoring and sustaining the law.

“We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed we may say that we follow the admonition of Paul, ‘We believe all things, we hope all things,’ we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely or of good report, or praiseworthy, we seek after these things.”

March 17, 1842, “The Female Relief Society of Nauvoo” was organized by the Prophet Joseph Smith. Emma Smith was chosen president with Elizabeth Ann Whitney and Sarah M. Cleveland, as counselors. The purpose of the society is to furnish the sisters of the Church an organization through which they could actively foster the welfare of the members. The duty of the society was stated to be to aid the poor, nurse the sick and afflicted, and in a general way, under the direction and guidance of the bishop, to engage in true charitable work in behalf of all whose necessities require assistance. This was the first organization of women in the world, so far as history records. It is in keeping with the genius of the Gospel, for the Lord provides duties and labors for all the members of the Church, both men and women, wherein service may be rendered for the temporal as well as the spiritual salvation of mankind.

In the revelation of January 19, 1841, the Lord promised to reveal to Joseph Smith all things pertaining to the temple and the Priesthood thereof, which revelation and knowledge were necessary before the temple was erected. Wednesday, May 4, 1842, the Prophet met with his brother, Patriarch Hyrum Smith, President Brigham Young, Elders Heber C. Kimball, Willard Richards, James Adams of Springfield, Bishops Newel K. Whitney and George Miller, and instructed them in the principles and orders of the Priesthood that belong to the temple of the Lord. He made known to them the doctrines of washings and anointings and communications spoken of in the revelation. In this council, which was held in the upper room over his store, Joseph Smith also instructed these brethren in “all those plans and principles by which any one is enabled to secure the fulness of those blessings which have been prepared for the Church of the First Born.” These same blessings, the Prophet stated, would in due time be given in the temple to all the Saints who were worthy to receive them. This was the introduction of the temple ceremonies in their fulness in this dispensation, as they apply to the living and to the dead. From time to time after this, these instructions (Documentary History of the Church, vol. 5:1–2) were repeated and the other members of the council of the twelve and their wives, and a few others, received their endowments under the direction of the Prophet Joseph Smith, as he was commanded to make these things known. The members of the Church at large, however, were required to wait until such time as these ordinances could be performed in the temple, the place designated by the Lord for such instructions and ordinance work to be given.

1.The evidence of the divine power accompanying the dedication of the land of Palestine is seen in the wonderful changes which have come over that land in recent years, and also in the changed attitude of the Jews, in relation to their return and also their belief in Jesus Christ. Nephi prophesied as follows regarding the restoration of the Jews: “And it shall come to pass that the Jews which are scattered also shall begin to believe in Christ; and they shall begin to gather in upon the face of the land; and as many as shall believe in Christ shall also become a delightsome people” (2 Nephi 30:7). The Savior also referred to this in his instruction to the Nephites: “And I will remember the covenant which I have made with my people; and I have covenanted with them that I would gather them together in mine own due time, that I would give unto them again the land of their fathers for their inheritance, which is the land of Jerusalem, which is the promised land unto them forever, saith the Father. And it shall come to pass that the time cometh, when the fulness of my gospel shall be preached unto them: and they shall believe in me, that I am Jesus Christ, the Son of God, and shall pray unto the Father in my name.” (3 Nephi 20:29–30).At the time of the dedication of Palestine the feeling expressed by the Jews towards Jesus Christ was most bitter. This condition is stated by Dr. Isadore Singer, as follows: “When I was a boy, had my father who was a very pious man, heard the name of Jesus uttered from the pulpit of our synagogue, he and every other man in the congregation would have left the building and the rabbi would have been dismissed at once.“Now it is not strange in many synagogues to hear sermons preached eulogistic of this Jesus, and nobody thinks of protesting —in fact, we are all glad to claim Jesus as one of our people.” Compare the letter of Rabbi Landau,Documentary History of the Church, vol. 3:356.In 1891, Baron Maurice de Hirch founded the Jewish Colonization Association. The “Lovers of Zion” Association was commenced about 1878, and was supported by Baron Edmund de Rothschild. The Zionist Federation was organized in 1896, and was strongly promulgated by Theodore Herzl of Vienna, Baron de Rothschild and many other renowned Jews. All of these organizations were formed to aid in the colonization of the Jews in Palestine. The first congress of the Zionist Federation was held in Basel, Switzerland, in 1897, where the old nationalistic sentiment was revived, and organizations were established for the gathering of the Jews.At the Zionist Congress held in London in 1901, Professor R. Gothell, president of the federation, said: “It is time the nations understood our motives. Our purpose is gradually to colonize Palestine. We political Zionists desire a charter from the Sultan authorizing us to settle in our Holy Land, and we ask the powers to approve and protect this charter.”A few years ago the firm of Funk and Wagnalls published an edition of Dr. George Croley’s work: “Tarry Thou Till I Come,” and in the introduction Dr. Funk said: “It has been believed by many from the earliest ages of the Christian era that among the signs of Christ’s coming would be the recognition of him by the Jews as one sent of the Father; and that they would then be restored to the Father’s favor.” Dr. Funk also collected a number of expressions from leading Jews, their belief in regard to the Savior, which were published in Dr. Croley’s work. Some of them are as follows:Rabbi Henry Berkowits: “This Jew, Jesus, is the greatest, noblest rabbi of them all.”Morris Jastrow: “From the historic point of view, Jesus is to be regarded as a direct successor of the Hebrew prophets. His teachings are synonymous with the highest spiritual aspirations of the human race.”Jacob H. Schiff: “We Jews honor and revere Jesus of Nazareth as we do our own prophets who preceded him.”The Savior said to his disciples in relation to the destruction of Jerusalem: “And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled” (Luke 21:24). The indication that this time of restitution is at hand is seen in the results coming out of the capture of Palestine by General Allenby in December, 1917, during the Great War. Since that time the Holy Land has been under the control of the British nation, and Dr. Herbert Samuel, an orthodox Jew, has been sent there as governor of the land. This is the first time since before the fall of Jerusalem (70 A. D.), which was predicted by the Savior, that a ruler from the house of Judah has presided in that land. It is an event of great significance.

At the time of the dedication of Palestine the feeling expressed by the Jews towards Jesus Christ was most bitter. This condition is stated by Dr. Isadore Singer, as follows: “When I was a boy, had my father who was a very pious man, heard the name of Jesus uttered from the pulpit of our synagogue, he and every other man in the congregation would have left the building and the rabbi would have been dismissed at once.

“Now it is not strange in many synagogues to hear sermons preached eulogistic of this Jesus, and nobody thinks of protesting —in fact, we are all glad to claim Jesus as one of our people.” Compare the letter of Rabbi Landau,Documentary History of the Church, vol. 3:356.

In 1891, Baron Maurice de Hirch founded the Jewish Colonization Association. The “Lovers of Zion” Association was commenced about 1878, and was supported by Baron Edmund de Rothschild. The Zionist Federation was organized in 1896, and was strongly promulgated by Theodore Herzl of Vienna, Baron de Rothschild and many other renowned Jews. All of these organizations were formed to aid in the colonization of the Jews in Palestine. The first congress of the Zionist Federation was held in Basel, Switzerland, in 1897, where the old nationalistic sentiment was revived, and organizations were established for the gathering of the Jews.

At the Zionist Congress held in London in 1901, Professor R. Gothell, president of the federation, said: “It is time the nations understood our motives. Our purpose is gradually to colonize Palestine. We political Zionists desire a charter from the Sultan authorizing us to settle in our Holy Land, and we ask the powers to approve and protect this charter.”

A few years ago the firm of Funk and Wagnalls published an edition of Dr. George Croley’s work: “Tarry Thou Till I Come,” and in the introduction Dr. Funk said: “It has been believed by many from the earliest ages of the Christian era that among the signs of Christ’s coming would be the recognition of him by the Jews as one sent of the Father; and that they would then be restored to the Father’s favor.” Dr. Funk also collected a number of expressions from leading Jews, their belief in regard to the Savior, which were published in Dr. Croley’s work. Some of them are as follows:

Rabbi Henry Berkowits: “This Jew, Jesus, is the greatest, noblest rabbi of them all.”

Morris Jastrow: “From the historic point of view, Jesus is to be regarded as a direct successor of the Hebrew prophets. His teachings are synonymous with the highest spiritual aspirations of the human race.”

Jacob H. Schiff: “We Jews honor and revere Jesus of Nazareth as we do our own prophets who preceded him.”

The Savior said to his disciples in relation to the destruction of Jerusalem: “And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled” (Luke 21:24). The indication that this time of restitution is at hand is seen in the results coming out of the capture of Palestine by General Allenby in December, 1917, during the Great War. Since that time the Holy Land has been under the control of the British nation, and Dr. Herbert Samuel, an orthodox Jew, has been sent there as governor of the land. This is the first time since before the fall of Jerusalem (70 A. D.), which was predicted by the Savior, that a ruler from the house of Judah has presided in that land. It is an event of great significance.

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