Mormon Chronicles

Draft: Word of Wisdom Chronology

2025-12-31T11:36:00.002-07:00

Word of Wisdom Chronology

Rough Draft, Clair Barrus

Originally serially published here.

-- Mar 05, 1623

[U.S. Religious History] The Virginia colony enacted the first American temperance law. (1)

-- During 1814

[Sidney Rigdon] Solomon Spalding, wife, & daughter move from Pittsburgh to Amity, Washington Co., operate a "temperance" tavern (2)

-- During abt. 1817

[Joseph Smith] Smith, Sr. opens a "cake and beer shop" in Palmyra, selling "gingerbread, pies, boiled eggs, root-beer, and other like notions of traffic", and peddles these on the street from a handcart during Independence Day celebrations and military training days".... (3)

-- During 1819-1820s

[Joseph Smith] Smith, Jr. works as a clerk for the peddling of cake and beer on public occasions, and sometimes is duped into accepting counterfeit coins from other youth. . (3)

-- Sep 21, 1823

Joseph prays for forgiveness for his "foolish errors" and "weaknesses of youth," and is visited three times during the night by an angel named Moroni. Moroni tells him about a hidden book and quotes scriptures from the books of Acts, Joel, Isaiah, and Malachi. Moroni's quotation of Malachi is recorded as D&C 2. (JS-H 1:28-47.) (According to Joseph's neighbors' later testimony, Joseph's "weaknesses of youth" consisted of fighting and drinkingâ€”Donna Hill, Joseph Smith: The First Mormon 56.) (4)

-- Feb 13, 1826

[U.S. Religious History] The first The American Temperance Society was founded in Boston. It would later be renamed the American Temperance Union and would become a national cause. Within a decade there were over 8,000 like-minded groups with more than 1.5 million members. (1)

-- fall 1827

[Joseph Smith] According to Tucker , "notorious wags" William T. Hussey and Azel Vandruver visit the Smith home and say they are willing to view the golden plates, taking upon themselves the risk that they would be being struck dead if they saw them. They observe something "concealed under a piece of thick canvas". After Hussey removes the canvas and sees a tile brick, Smith claims to have pulled a joke on the men, and "with the customary whiskey hospitalities, the affair ended in good-nature". (3)

-- During 1828

"[Alcohol destroys the individual] until all that was once lovely and of good report, retires and leaves the wretch abandoned to the appetites of a ruined animal. ... The sea has made a clear breach over him, and swept away forever whatsoever things are pure, and lovely, and of good report." [Lyman Beecher, 'Six Sermons on the Nature, Occasions, Signs, Evils, and Remedy of Intemperance'] (5)

-- During abt. June or later 1829

[Joseph Smith] Oliver Cowdery receives a revelation called the Articles of the Church of Christ, about "how he should build up his church & the manner thereof". it discusses the ordination of priest and teachers, and calls members to meet regularly to partake of bread and wine. (3)

-- August [1-7], 1830

[Word of Wisdom] Newel Knights and his wife paid us a visit at our place in Harmony. Neither his wife nor mine had been as yet confirmed, and it was proposed that we should <have sacrament together &> confirm them; before he & his wife should leave us.

In order to prepare for these things I set outâ€”to go to procure some wine for the occasion. I had however gone but a short distance when I was met by a heavenly messenger, and had the following revelation [D&C 27]. the first paragraph of which was written at this time, & the remainder in Septer following

Agreeable to this revelation we prepared some wine of our own make, and <and> held our meeting which consisted only of five; viz: Newel Knight & wife myself & wife and John Whitmer. We partook together of the sacrament after which we confirmed the two sisters into the Church, and spent the evening in a glorious manner. The Spirit of the Lord was poured out upon us and we praised God & rejoiced exceedingly. (6)

-- Aug 25, 1830

The JOURNAL OF HEALTH, published semi-monthly at Philadelphia, concludes a year-long series of articles denouncing the use of ardent spirits, tobacco, tea, and coffee in the strongest terms. It claims, "The most deadly of all poisons, the prussic acid, has been detected in green tea." It also advises, "A substitution almost entire, of vegetable for animal substances . . ." (7)

-- Dec 27, 1832 (27-28 December 1832 and 3 January 1833)

Section 88, Place: Kirtland, Geauga County, Ohio.

Historical Note: .... The salutation recorded in D&C 88:133 was given each time the group came together. The teacher "saluted the brethren [with uplifted hands] as they came in," remembered Zebedee Coltrin, one of the original school, and "they also answered with uplifted hands." Coltrin also stated, "Before going to school we washed ourselves and put on clean linen." Members of school came fasting at sunrise and normally continued until near 4:00 P.M.

The Sacrament was "administered at times when Joseph appointed, after the ancient order; that is, warm bread to break easy was provided, and broken into pieces as large as [a] fist and each person had a glass of wine." At the conclusion of each meeting, the scholars were dismissed following a prayer with uplifted hands.... (8)

-- Feb 26, 1833

The May 1833 issue of the American Quarterly Temperance Magazine reports that "Simultaneous Temperance Meetings" by various temperance societies were held across the nation on or around February 26, 1833. (5)

-- Feb 27, 1833

Health guidelines with promise of health, wisdom, and deliverance from the destroying angel.DD&C 89, Feb. 27, 1833.C 89, Feb. 27, 1833.

Bro. Coltrin: When the Word of Wisdom was first presented by the Prophet Joseph (as he came out of the translating room) and was read to the School, there were twenty out of the twenty-one who used tobacco and they all immediately threw their tobacco and pipes into the fire.

Original: Fredrick, Newell (6)

-- May 23, 1833

[Word of Wisdom] Observance

[May 26, 1833] ... we arrived at Kirtland, Ohio, having travelled 500 miles ... on the next day we hired a house in the City of Brother Joseph Coe & moved into it. Brother Cousin Joseph took Brother Brown's family home with him--his Wife asked Sister Brown if she would like a cup of tea or coffee after her long journey--in a few days they settled in company with Elder Jos. H Wakefield they purchased a large wagon ... & settled [in Chagrin] contrary to the council of the Prophet & they all afterward apostatized, assigning as a reason that the Prophet's Wife had offered them tea & coffee <w[hi]ch was> contrary to the word of wisdom, & that they had actually seen Joseph the Prophet <come down out of> the translating room & go to play with t his children. (6)

-- about Jul 10, 1833

Kirtland, Ohio. Joseph Smith clarified to the Saints that the hot drinks spoken of in the Word of Wisdom included tea and coffee. (9)

-- During 1833

During the American Temperance Movement, William Alcott writes in the 'Young Man's Guide,' "resolve to free yourselves from slavery to tea and coffee. Experience has taught me, that they are injurious to health... I do say, that to pour down regularly, every day, a quart or two of warm liquid, whether under the name of tea, coffee, soup, grog, or any thing else, is greatly injurious to health."

He also warns of the dangers of Tobacco, suggests the judicious consumption of fruits in the summer, encourages moderate consumption of spirits.

"Be not too hasty of meats; for excess of meats bringeth sickness ... Show not thy valiantness in wine; for wine hath destroyed many."

"there are so many reasons for early rising that if I can persuade the reader to go to bed early, I shall have little fear of his lying late in the morning." (5)

[Prohibition] Members of the Church of Jesus Christ of Latter-day Saints were advised against the consumption of alcohol as early as 1833, when Joseph Smith received a revelation known as "The Word of Wisdom," which advised against the consumption of wine and strong drink. Smith's revelation came the same year that the United States Temperance Union with one million members was established to campaign for total abstinence from liquor because of the social and economic ills created by drunkenness. (10)

-- Feb 12, 1834

Kirtland Council meets at Joseph Smith's house. Joseph "went on to give us a relation of his situation at the time he obtained the record, the persecution he met with &c. He also told us of his transgression at the time he was translating the Book of Mormon." Council minutes go on to say "the case of Bro. Martin Harris, against whom certain charges were preferred by bro. Sidney Rigdon, [was presented]. One was that he told Edqr. A. C. Russel that Joseph drank too much liquor when he was translating the Book of Mormon and that he wrestled with many men and threw them &c. . . . Bro. Martin said he did not tell Edqr Russell that bro. Joseph drank too much liquor while translating the Book of Mormon, but this thing took place before the Book of Mormon was translated." (11)

-- Feb 20, 1834

[Word of Wisdom] Required

[Joseph:] no official member in this church is worthy to hold an office after having the words of wisdom properly taught to him, and he, the official member, neglecting to comply with, or obey them (6)

-- Apr 5, 1834

John Johnson petitions the court of common pleas in Chardon for a license to maintain a tavern in Kirtland. Joseph testifies in his behalf.

In 1837 a committee was appointed to "see if he would desist from selling spirituous liquors to those who were in the habit of getting intoxicated, and report to the authorities of the Church those members who might drink spirits at his house." (12)

-- Jul 7, 1834

[Orson Pratt Journal, http://www.boap.org/LDS/Early-Saints/OPratt.html] .... The high council established according to the pattern given by our blessed Savior Jesus Christ, send greeting: DEAR BRETHREN--We have appointed our beloved brother and companion in tribulation, John Corrill, to meet you in the name of the Lord Jesus. He, in connection with others also duly appointed, will visit you alternately for the purpose of instructing you in the necessary qualifications of the Latter-day Saints; that they may be perfected, that the officers and members of the body of Christ may become very prayerful and very faithful, strictly keeping all the commandments, and walking in holiness before the Lord continually; that all that mean to have the destroyer pass over them, as the children of Israel, and not slay them, may live according to the "word of wisdom," that the Saints, by industry, diligence, faithfulness, and the prayer of faith, may become purified, and enter upon their inheritance, to build up Zion, according to the word of the Lord.... (13)

-- 1834. October 4

(Aurelia S. Rogers) Her family joined the Church and moved to Nauvoo when she was seven. Aurelia learned to smoke a pipe at her grandmother's knee, but finally responded to a "monitor within that told me it was wrong, and what it would lead to if persisted in: I should be, if I lived, an old lady smoker. This thought disgusted me, for I never did like to see women smoke." (14)

-- 1834: 9 December

[Patriarchal Blessings] Hyrum Smith. (Given by Joseph Smith, Sen.)

"Hyrum, thou art my oldest son whom the Lord has spared unto me: ... Thou has always stood by thy father, and reached forth the helping hand to lift him up when he was in affliction; and though he has been out of the way through wine, thou has never forsaken him nor laughed him to scorn. for all these kindnesses the Lord my god will bless thee. ... (15)

-- During 1834

Brother Eleazar Miller with some half a dozen others joined the company with three horses, about noon. a little East of Rochester, this recruit was very seasonable, as many of our Horses were afflicted, as they very frequently are, in changing country climate and food, many of the horses after eating the dry corn, and Prairie Grass, would be seized with the colic and bloat very bad<ly> when brother Ezra Thayer would administer<ed> a dose of medicine mixed in a Quart Store Bottle, prepared as follows; a three penny paper of tobacco-half an ounce of [coperas?], and two table spoons <full> of Cayenne Pepper, and the bottle filled with water, when he could not procure Whiskey-one half of a bottle constituted a dose, and would almst invariably cure a sick horse in a few minutesand is worthy of remembrancebrother Thayer called his medicine 18 by 24. (16)

(Martin Harris) Tried by the Kirtland High Council for accusing Joseph Smith of not understanding the Book of Mormon, of wrestling too much, and of drinking while translating the Book of Mormon, Martin confessed that his mind had been darkened so that he said things inadvertently. (14)

Leonard Rich: Tried 1834 for "Word of Wisdom" (temperance) infraction but forgiven (17)

[Orson Pratt Journal, http://www.boap.org/LDS/Early-Saints/OPratt.html] [Jan. 20, 1834. - I started for Kirtland, preaching by the way. (MS 27:73)] January 26th. Being the Sabbath we attended a meeting among the brethren at Geneseo. I preached upon the Word of Wisdom. (13)

-- Mar 29, 1835

At 11 A.M. at the Kirtland Temple, Joseph Smith and four counselors meet in "Most Holy Place in the Lord's House and sought for a revelation from Him to teach us concerning our going to Zion. . ." After uniting in prayer three times they "call the other Presidents, the two Bishops and their councils (each to stand in his place) and fast through the day and also the night." The "word of the Lord" comes through Joseph Smith "that those who had entered the Holy Place must not leave the House untill morning, . . .we must clens[e] our feet and partake of the sacrament . . . Accordingly we proceeded and cleansed our faces and our feet, and then proceeded to wash each other's feet." Sidney Rigdon and Joseph Smith's wash each other's feet after which Rigdon washes Joseph Smith Senrio's and Hyrum Smith's feet. Joseph Smith washes Frederick G. Williams's feet and then Hyrum Smith washes David Whitmer's and Oliver Cowdery's feet. David Whitmer and William W. Phelps wash each other's feet. "The Bishops and their councils were then washed, after which we partook of the bread and wine." They stay in the temple all through the night. (11)

-- Apr 4, 1835

Excommunication

April 4, 1835 at a conference in Freedom, New York, Elder Chester L. Heath, a member of the Avon-Geneseo church, is excommunicated for breach of covenant and not observing the Word of Wisdom. Sidney Rigdon presides. (6)

-- May 11, 1835

[Quorum of Twelve] ... The branch at Laona was represented by Elder Edmond Fisher, one of the The number of disciples being Twenty in good standing but rather low in spirit in consequence of a neglect to keep the word of wisdom.

After some further instructions by the council on general principles, the conference adjourned until 8 o'clock AM Monday May 11. (18)

-- May 22, 1835

[Quorum of Twelve] .... Priest W. Marks represented the branch in Portage to be in fellowship but do not generally obey the "word of wisdom". He also represented the church in Grove to have remained the same as when last represented. Also the church in Burns to be 30 in good standing... (18)

-- May 26, 1835

W. W. Phelps, having just arrived in Kirtland, writes to his wife about the remarkable unity of the Saints at that place, stating, "They keep the word of wisdom, drink cold water, and don't even mention tea and coffee; they pray night and morning." (Donna Hill, Joseph Smith: The First Mormon 188.) (4)

-- Jun 6, 1835

[Joseph Smith] A conference is held in New Portage, Ohio, presided over by Oliver Cowdery. Some are tried for breaking the Word of Wisdom, and some new members are baptized. (4)

-- Jun 19, 1835

[Quorum of Twelve] ...Five of the Counsellors then proceeded to give the Conference such information upon church government the nature of the spiritual gifts, and the exercise of these in wisdom, upon the Â“word of wisdom" and also upon the propriety of choosing wise men and sending them with their moneys to purchase lands in Zion and in the regions round about, so that they might not gather in confusion but have all things prepared before them. The conference unanimously acquiesced in the teachings of the counsellors & resolved to put them in practice as fast as practicable. ... (18)

-- Aug 19, 1835

Almon Babbitt's defense for breaking the Word of Wisdom: Joseph and others don't observe it. Admonished to live it anyway. (12)

Elder Babit charged with not keeping the Word of Wisdom; says he followed the example of Joseph Smith and others, but repented. (19)

[Joseph Smith] Church court tries Almon W. Babbitt on charges of breaking the Word of Wisdom and stating that the Book of Mormon is not essential to salvation. He claims that he was only following the example of Joseph and others. He is reproved, and he finally repents and is forgiven. (4)

-- Oct 7, 1835

Joseph calls on his father and finds him "very low." He "administered some mild herbs, agreeably to the commandment." Newel K. Whitney and Hyrum Smith start for Buffalo to purchase goods for the store. Joseph gives N. K. a blessing. (12)

[Joseph Smith] Joseph goes to his father's home to administer some mild herbs to him. Joseph records a blessing on Bishop Whitney, for his generosity to the poor. (4)

-- 7-Oct 11, 1835

[Lucy Mack Smith] Joseph Sr. becomes very ill with a fever. Joseph Jr. administers mild herbs; when they have no effect, Joseph Jr. administers to him with David Whitmer, rebuking the disease. Joseph Sr. "arose, dressed himself, shouted, and praised the Lord." They wake up William to sing "songs of praise" with them (HC 2:289). (20)

-- Dec 14, 1835

[Joseph Smith Diary] ...To day Samuel Branum came to my house much afflicted with a swelling on his left arm which was occasioned by a bruise on his elbow. We had been called to pray for him and anoint him with oil, but his faith was not sufficient to effect a cure. My wife prepared a poultice of herbs and applyed to it and he tarryed with me over night.

Spent the day at home reading Hebrew and visiting friends who called to see me. To day I received a letter fram Elder Orson Hyde from his own hand. (21)

-- Dec 26, 1835

Section 108, Place: Kirtland, Geauga County, Ohio.

Historical Note: ... This preparation [for the Kirtland endowment] intended to sanctify the brethren, involved the following:.

1. Confessing the sins and asking forgiveness,.

2. Covenanting to be faithful to God,.

3. Having one's body washed and bathed with cinnamon-perfumed whiskey,.

4. Washing one's own body with pure water and perfume,.

5. Having one's head anointed with holy oil,.

6. Having the anointing blessing sealed with uplifted hands (the sealing blessing consisting of three parts: solemn player, a sealing prayer, and the hosanna shout), and.

7. Washing of faces and feet and partaking of the Lord's Supper.... (8)

-- During 1835

(Almon W. Babbitt) When brought before the Kirtland High Council in 1835 for failing to keep the Word of Wisdom, Babbitt claimed that he "had taken the liberty to break the word of wisdom, from the example of President Joseph Smith, Jr., and others," whereupon the Prophet charged him with "traducing my character." Babbitt was disfellowshipped and later received back into fellowship after "confessing his error." (14)

-- Jan 16, 1836

Upon complaints by the Quorum of Twelve Apostles, the First Presidency formally apologizes for not showing them due respect. Oliver Cowdery records in his journal: "met in the evening with bro. Joseph Smith, Jr. at his house, in company with bro. John Corrill, and after pure water was prepared, called upon the Lord and proceeded to wash each other's bodies, and bathe the same with whiskey, perfumed with cinnamon. This we did that we might be clean before the Lord for the Sabbath, confessing our sins and covenanting to be faithful to God. While performing this washing unto the Lord with solemnity, our minds were filled with many reflections upon the propriety of the same, and how the priests anciently used to wash always before ministering before the Lord. As we had nearly finished this purification, bro. Martin Harris came in and was also washed." (11)

-- Jan 20, 1836

[Joseph Smith Diary] ...At evening I attended at John Johnson's with my family, on a matrimonial occasion, having been invited to do so, to Join President John F. Boynton and Miss Susan Lowell in marriage. ... I then arose and read aloud a licence granting any minister of the gospel the priviledge of Solemnizing the rights of matrimony. After calling for objection if any there were against the anticipated alliance between Eld[e]r Boynton and Miss Lowell and waiting sufficient time, I observed that all forever after this must hold their peace.

I then envited them to Join hands and I pronounced the ceremony according to the rules and regulations of the Church of the Latter-day Saints. ...Eld[e]r O[rson] Hyde, Eld[e]r L[uke] Johnson, and Eld[e]r W[arren] Parrish who served on the occasion then presented the Presidency with three Servers filled with glasses of wine to bless. It fell to my lot to attend to this duty, which I cheerfully discharged. It was then passed round in order, then the cake in the Same order. Suffise it to say our hearts were made cheerful and glad, while partaking of the bounty of the earth which was presented untill we had taken our fill.... (21)

-- Jan 24, 1836

[Joseph Smith Diary] ... P.M. attended again and saw /the/ Bread and wine administered to the quorems and brethren who were present.

In the evening met the Presidency in the room over the printing room and counseled on the subject of [the] Endowment and the preperation necessary for the Solemn Assembly which is to be called when the House of the Lord is finished. (21)

-- Feb 7, 1836

[Joseph Smith Diary] .. A vote [was] called and all [were] received into the Church in Kirtland. Bread was broken and blessed and while it was passing President Rigdon commenced speaking from Acts 2d [chapter] and continued [for] about 15 minuits [minutes]. His 22 reasoning was cogent. The wine was then blessed and passed after which [the] meeting [was] dismissed.... (21)

-- 1836: 8 March

[Patriarchal Blessings] Oliver Harmon. (Given by Joseph Smith, Sen.)

"Brother. In the name of Jesus I lay my hands upon thy head acording to the autherity given me of God an the power of the holy Priesthood I seal the blessings of a Father upon thee. .... thou must Seek wisdom & Keep the Word of Wisdom, & thou Shalt live till thou art Satisfied with life, & the distroyer Shall have no power to prevail against thee, thou Shalt have power over death & the grave & not sleep in the dust, but if thou wilt seek with all thy heart thou shalt be able to translate & be with Elijah in the Kingdom of heaven. & if not then God['s] will shall be done.... (15)

-- Mar 12, 1836

[Joseph Smith Diary] ...I was informed to day that a man by the name of Clark froze to death last night near this place, who was under the influence of ardent Spirits. O my God, how long will this monster intemperance find its victims on the earth, me thinks until the earth is swept with the wrath and indignation of God and Christ's Kingdom becomes universal. O come Lord Jesus and cut short thy work in rightieousness.... (21)

-- Mar 29, 1836

[Joseph Smith Diary] At evening I met with the Presidency in the Temple of the Lord. The Lord commanded us to tarry and san[c]tify our selves by washing our feet.

...Soon after this, the word of the Lord came to us through Pres[i]d[en]t J[oseph] Smith, Jun[ior], that those who had entered the Holy Place must not leave the House untill morning, but send for such things as were necessary, and also that during our stay we must cleans[e] our feet and partake of the sacrament that we might be made holy before Him, and thereby be qualified to officiate in our calling upon the morrow in washing the feet of the Elders.

Accordingly we proceeded and cleansed our faces and our feet, and then proceeded to wash each other's feet. President S[idney] Rigdon first washed Pres[i]d[en]t J[oseph] Smith, Jun[ior], and then in turn was washed by him. After which President Rigdon washed Pres[i]d[en]t J[oseph] Smith, Sen[ior], and Hyrum Smith. /Pres[i]d[en]t/ J[oseph] Smith, Jun[ior], washed Pres[i]d[en]t F[rederick] G. Williams, and then Pres[iden]t Hyrum Smith washed President David Whitmer's feet and President Oliver Cowdery's. Then Pres[ident] D[avid] Whitmer washed Pres[ident] W[illiam] W. Phelps' feet and in turn Pres[ident] Phelps washed Pres[ident] John Whitmer's feet.

The Bishops and their councils were then washed, after which we partook of the bread and wine. The Holy S[p]irit rested down upon us and we continued in the Lord's House all night prophesying and giving glory to God. (21)

-- Mar 30, 1836

Joseph Smith washes the feet of the Quorum of Twelve, "it was expedient for us to prepare bread and wine sufficient to make our hearts glad . . . Tubs water and towels were prepared . . . and then the Twelve proceed to wash the feet of the Presidents of the several quorums. . . .The bread and wine were then brought in, and I observed that we had fasted all the day. . . The brethren continued exhorting, prophesying, and speaking in tongues until 5 o'clock in the morning. The Savior made His appearance to some, while angels ministered to others, and it was a Pentecost and an endowment indeed, long to be remembered." ... (11)

[Joseph Smith Diary] 30th Wednesday morning, 8 o'clock, March 30th 1836 According to appointment the Presidency, the 12 [Apostles], the Seventies, the High Councils, the Bishops and their entire quorums, the Elders, and all the official members in this Stake of Zion amounting to about 300 met in the Temple of the Lord to attend to the ordinance of washing feet.

I ascended the pulpit and remarked to the congregation that we had passed through many trials and afflictions since the organization of this Church and that this is a year of jubilee to us and a time of rejoicing, and that it was expedient for us to prepare bread and wine sufficient to make our hearts glad, as we should not probably leave this house until morning. To this end we should call on the brethren to make a contribution; the stewards passed round and took up a liberal contribution and messengers were dispatched for bread and wine.

Tubs, water, and towels were prepared and I called the House to order and the Presidency preceeded to wash the feet of the 12 [Apostles], pronouncing many prophecys and blessings upon them in the name of the Lord Jesus. The brethren began to prophesy upon each others' heads and cursings upon the enimies of Christ who inhabit Jackson County, Missouri. Continued prophesying, blessing, and sealing them with Hosanna and Amen until nearly 7 o'clock P.M.

The bread /and wine/ was then brought in and I observed that we had fasted all the day, and lest we faint as the Saviour did so shall we do on this occasion. We shall bless the bread and give it to the 12 [Apostles] and they to the multitude, after which we shall bless the wine and do likewise.

While waiting for the wine I made the following remarks: ... (21)

-- Apr 16, 1836

Future-apostle Charles C. Rich describes his endowment ceremony-experience in the Kirtland Temple: "We then continued to fast and pray until the setting of the sun when we Broke Bread and Drank wine[.] we prophesied all night pronouncing blessings and cursings until the morning light[.] there was Great manifestations of the power of God . . . and I was filled with the spirit of prophesy and I was endued with power from on high." (7)

-- May 16, 1836

[Joseph Smith] Joseph is involved in Church courts concerning a variety of charges, such as drinking, family neglect, adultery, unChristian-like conduct, and lying. (4)

-- 1836: 11 September

[Patriarchal Blessings] Betsy Pratt. (Given by Joseph Smith, Sen.)

"In the name of Jesus Christ I lay my hands upon thy head as thou hast no father in the Priesthood and seal on thee a fathers Blessing. .... Keep the word of wisdom be faithfull and you shall overcome all besetments and receive Blessings in Zion which are great if thou shalt desire it. thou shalt see Angels. thou shalt speak in Tongues the wonderfull works of God yea if faithfull thou shalt see thy Children serving the Lord in righteousness in the Land of Zion. this is thy Blessing which is for thee and thy Children throughout their generations if faithful in keeping the commandments of the Lord and thou shalt desire it, thou shalt live to the age of seventy-five. even so, Amen." [Age, 37; Scribe, ? Gibbs.] (15)

-- Dec 3, 1836 (Sunday)

Sidney Rigdon calls for a vote "to discountenance the use intirely of all liquors from the Church in Sickness & in health except wine at the Sacraments & for external Washing. The vote was Carried eunanimously." (12)

-- Dec 4, 1836

[Word of Wisdom] Sacrament and Washing Only

[Kirtland:] President RIGDON called a vote of the Church to discountenance the use intirely of all liquors from the Church in Sickness & in health except wine at the Sacraments & for external Washing. The vote was carried eunanimously. (6)

-- April 3-6, 1837

[Joseph Smith] A conference of the Church is held in Kirtland, with a solemn assembly held on April 6 for the purpose of the washing of feet, anointing, and receiving various instructions. Other meetings are held by different quorums, leading up to a general meeting on April 6. The seventies who have previously been ordained high priests are released from their callings as seventies, and new seventies are called and ordained. Joseph explains that the Melchizedek Priesthood is "no other than the Priesthood of the Son of God." He also says, "After all that has been said, the greatest and most important duty is to preach the Gospel." He talks about "embarrassment, of a pecuniary nature," stating that $6,000 is still needed by the members in Missouri, and $13,000 is needed for the debts caused by the building of the Lord's House in Kirtland. The sacrament of the Lord's Supper is passed, using bread and water. This is the first mention of water being used in the sacrament instead of wine. (History of the Church of Jesus Christ of Latter-day Saints (7 volumes)2:475-80.) (4)

-- May 28, 1837

[Joseph Smith] The Presidency of the Church at Far West resolve unanimously not to fellowship any member of the Church who will not observe the Word of Wisdom literally. (4)

-- During 1837 May

Priesthood bearers who do not observe the literal interpretation of the Word of Wisdom are not to be fellowshipped. John Whitmer, W. W. Phelps, Edward Partridge, Isaac Morley, and John Corrill are authorized to sell Far West lots for the church. (12)

-- During May 1837

Fellowship

[Far West high council:] we will not fellowship any ordained member who will or does not observe the Word of Wisdom according to its litteral reading.

All Elders to Observe (6)

-- Jun 11, 1837

[Joseph Smith] A high council meeting is held at Far West, Mo. The high councilors resolve that no Church member should sell spirituous liquors or trade with any person who does. Joseph meets to instruct those called to England (Heber C. Kimball, Orson Hyde, Joseph Fielding, and Dr. Willard Richards). They are told to preach only the first principles of the gospel, and not to teach about the gathering, the vision (D&C 76), or the book of the Doctrine and Covenants. (4)

-- June 12-14, 1837

[Joseph Smith] Joseph is sick, too sick to raise his head from his pillow to bid farewell to those leaving on their missions. While he is sick, enemies say he is suffering from the curse of God for teaching the Church things that are contrary to godliness. On June 14 Dr. Levi Richards gives Joseph some herbs and mild food, and suddenly his health is restored. (4)

-- 1837: 13 June

[Patriarchal Blessings] Flora Jacobs. (Given by Joseph Smith, Sen.)

"Our father in heaven we stand in thy presence thy eyes are constantly upon us thy Servant feels his weakness & claims assistance look on this thy handmaiden if any sins lurk about her heart forgive her let her Soul be pure let her name stand on thy book of life ... Thou art a daughter of Israel a daughter of Ephraim art of the blood of the Covenant thy children shall be gathered with the house of Joseph this is thy blessing I seal it on thy head It is given thee on conditions of keeping the commandments and the word of wisdom I seal thee up to eternal life Amen." [Age, 24; Scribe, ?] (15)

[Patriarchal Blessings] Hannah Augusta Cheesbro. (Given by Joseph Smith, Sen.)

"Sister--with feeling and in the name of Jesus Christ the Son of God, I lay my hands on thy head and bestow on thee a Father's blessing. .... If thou art faithful the heavens shall open to thee and thou shalt look within the vail--for the vail of heaven shall be opened to thee, that thou mayest see--

not one jot of this blessing shall fail--it is given thee on condition of keeping the commandments and 'Word of Wisdom!' I seal it on thy head and I pray my Heavenly Father to seal it in heaven.... (15)

-- Nov. 6-7, 1837

[Joseph Smith] The apostles and the bishopric are also sustained, and the congregations ban trading with liquor, tobacco, coffee, tea shops, etc. (4)

-- Nov 7, 1837

[Word of Wisdom] Boycott Purveyors

Far West general assembly votes to boycott stores that sell "spirituous liquors, Tea, Coffee or Tobacco." (6)

-- Dec 25, 1837 (Monday)

The first general conference by Latter-day Saints in England was held in the "Cock Pit," at Preston. The Church in England numbered already about one thousand members. At this conference the Word of Wisdom was first publicly taught in England. (22)

-- Dec 25, 1837

[Joseph Smith] In England the missionaries hire the "Cock Pit" for preaching. They meet there this Christmas day with 300 Saints for the first conference held in England. They teach the Word of Wisdom to the Saints, the first time that it is publicly taught in England. Joseph closes his record of this year with the comment, "Apostasy, persecution, confusion, and mobocracy strove hard to bear rule at Kirtland, and thus closed the year 1837." (History of the Church of Jesus Christ of Latter-day Saints (7 volumes) 2:529.) ___ (4)

-- 1838: 7 January

[Patriarchal Blessings] Perrigrine Sessions. (Given by Isaac Morley.)

"Brother Sessions, I lay my hands upon thy head in the name of Jesus Christ of Nazareth and seal upon your head a Patriarchal Blessing...If you wilt notice the Word of Wisdom thy days shall be prolonged upon the earth and if it is the desire of thy heart thou shalt become a hunter among the mountains of the West and thy steps betrodden upon the banks of the Pacific to seek and to hunt out the long dispersed people and thou shalt obtain that faith that was once delivered to the saints, neither bar nor gate shall be any barrier in thy way.... (15)

-- Jan 26, 1838

[Word of Wisdom] Oliver, David, and John

Oliver Cowdery drinks tea three times a day in winter for his health. David and John Whitmer drink tea and coffee--do not consider them hot drinks. (6)

-- Feb 5, 1838

A Far West meeting of the "whole Church in Zion" votes to remove David Whitmer, John Whitmer, and W. W. Phelps from their positions as "Presidents of the Church" in Missouri. David Whitmer was accused of persisting "in the use of tea, coffee, and tobacco." All three men allegedly encouraged the sale of Jackson County lands, a transgression which Joseph Smith had earlier declared "a denial of our faith, as that is the place where the Zion of God shall stand, according to our faith and belief in the revelations of God." Thirteen months later Joseph Smith advises the Saints to "sell all the land in Jackson, and all other lands in the State [of Missouri]" (11)

-- 1838

February 5: A Far West meeting of the "whole Church in Zion" voted to remove David Whitmer, John Whitmer, and W. W. Phelps from their positions as "Presidents of the Church" in Missouri. David Whitmer was accused of persisting "in the use of tea, coffee, and tobacco." All three men allegedly encouraged the sale of Jackson County lands, a transgression which Joseph Smith had earlier declared "a denial of our faith, as that is the place where the Zion of God shall stand, according to our faith and belief in the revelations of God." (14)

-- Feb 5, 1838

[Joseph Smith] A general assembly of the Church is held at Far West, Mo., to decide whether or not David Whitmer, John Whitmer, and W. W. Phelps should continue as the (stake) presidency of the Church in Missouri. The assembly is repeated at other Mormon settlements for the next four days. After lengthy arguments, there is an almost unanimous vote to reject these three as presidents. Whitmer and Phelps are accused of having used $1400 of Church funds to buy Missouri lands and then selling them to the Saints for a profit. They are also accused of having sold lands in Jackson County, which constituted a denial of the faith (because of the prophecies concerning the eventual return to Jackson County). David Whitmer has also been charged with breaking the Word of Wisdom. (4)

-- During February 1838

[Word of Wisdom] David

George M. Hinkle denounces David Whitmer for using tea, coffee, and tobacco. (6)

-- Mar 10, 1838

[Word of Wisdom] John Whitmer is criticized for teaching that "a man could drink liquor once in a while, but not make a free use of it &c." (6)

-- Apr 8, 1838 (Sunday)

[Joseph Smith Sermon] (Location: Far West, Missouri, USA

Source: Ebenezer Robinson Record -Far West Record, 161) President Joseph jr made a few remarks respecting the Kirtland Bank. . .

President Joseph Smith jr next made a few remarks on the word of wisdom, giving the reason of its coming forth, saying it should be observed. (23)

-- Apr 13, 1838

In Kirtland, Ohio, David Whitmer is excommunicated for, among other things, "writing letters to the dissenters in Kirtland unfavorable to the cause, and to the character of Joseph Smith, Jun." He is also charged with "possessing the same spirit with the dissenters," failure to observe the Word of Wisdom, neglecting meetings, and signing his name to official Far West documents after being removed from the presidency there. (7)

-- Apr 14, 1838

Not a Capital Offense

An elder opposing Word of Wisdom "erred in spirit, therefore, feel to admonish him, but do not find anything in him worthy of death or bonds." (6)

-- May 6, 1838 (Sunday)

[Joseph Smith Sermon] This day, President Smith. delivered a discourse. ... He also instructed the Church, in the Mistories of the Kingdom of God; giving them a history of the Plannets &c. and of Abrahams writings upon the Plannettary System &c. In the after part of the day Prest. Smith spoke upon different Subjects he dwelt some upon the Subject of Wisdom, & upon the word of Wisdom. &c. (23)

-- Jun 29, 1838

[Word of Wisdom] Lyman Wight, guilty of public drunkenness, is given a month to confess. (6)

-- During June 1838

Lyman Wight: Convicted of public intoxication by high council 29 June 1838, confessed (17)

-- Jul 26, 1838

First presidency, high council, bishop's council set First Presidency prerogatives: can sell their properties at a profit and consecrate the rest, direct bishop in expenditures. Stop sale of liquor, petition to move county seat to Far West. (12)

[Joseph Smith Diary] July 26th 1838 This day the First Presidency, High Council, and Bishop's Court met ... Mooved and carried that we use our influence to put a stop to the selling of Liquiors in the City [of] Far West or in our midst, That our streets may not be filled with drunk[e]ness. And that we use our influence to bring down the price of provisions.... (24)

-- 1838: 31 July

[Patriarchal Blessings] Loren W. Babbitt. (Given by Joseph Smith, Sen.)

"Dear Brother thou art in thy youth and meight yet do much good if thou wilt be faithful yet Satein desires that he may have the[e] and sift the[e] as wheat for menny are his devides and graet are his temptations and I seal the Patricarchial blessing upon thee that thou meight have power to escape his grasp and be an insteriment in the hand of thy god of doing much good in the earth for thou art a decendant of Jacob and an hear [heir] of god jointly with Jesus Christ who is Dear to all the Children of god and if thou wilt keep the commandments of god and observe the word of wisdom thou shalt live to see thy three score years and ten and be satisfied with life and receive blessings even all and more then my tong[u]e can tell or thy heart conceave ... (15)

-- Nov 8, 1838

General Wilson surrounds Adam-ondi-Ahman, Adam Black convenes a court of inquiry. Joseph and other prisoners in Independence start for Richmond with three guards who get drunk. Prisoners take their arms and horses but apparently do not attempt to escape. (12)

[Joseph Smith] General Wilson surroundes Adam-ondi-Ahman. Joseph and some of the other prisoners in Independence leave for Richmond. Their guards become drunk, but no escape is attempted. (3)

-- Apr 6, 1839 (Saturday)

Joseph Smith, jun., and fellow-prisoners were started from Liberty jail, to Gallatin, Daviess County, Mo., where they arrived on the 8th, and were again subjected to a mock trial before a drunken court and jury. (22)

-- Apr 9, 1839

Gallatin, Missouri. Joseph Smith's trial commenced before a drunken grand jury and judge. (9)

[Joseph Smith] Joseph's trial begins before a drunken grand jury. Judge Morin visits him in Millport that evening and recommends that they escape to avoid enduring persecution. (4)

-- Apr 16, 1839 (Tuesday)

The guard being drunk, Joseph Smith, jun., and fellow-prisoners made their escape. After a severe journey they arrived at Quincy, Ill., on the 22nd. (22)

-- about Apr 16, 1839

Gallatin, Missouri. While traveling to Boone County under the guard of Sheriff William Morgan and four men, Joseph Smith and his company were encouraged to escape from the guards, who then all became drunk. (9)

-- Apr 16, 1839

[Joseph Smith] Joseph's guard gets purposely intoxicated and tells Joseph he has been instructed never to reach Boone County with the prisoners. Three of the guards get drunk, while the fourth helps Joseph and the other prisoners saddle horses and escape. When the sheriff returns to Gallatin, the people become very angry, and ride the sheriff out of town on a rail. Joseph and the others head for Quincy, Ill. (4)

-- Sep 17, 1839

[Brigham Young] --17-- My wife crossed the river and got a boy with a wagon to bring her up about a mile to Brother Kimball's to see me.

I remained until the 18th at Brother Kimball's, when we started, leaving his family also sick.

Brother Charles Hubbard sent his boy across the prairie fourteen miles to a shanty on the railroad, where Brother O. M. Duel lived. Sister Duel helped the boy to get our trunks out of the wagon. We went into the house feeling very much fatigued. She made us a cup of tea which very much revived us. We tarried there one night. ... (25)

-- Sep 18, 1839

Went to Burlington, Iowa Territory. Elders Young and Kimball left Sister Kimball and all her children sick, except little Heber; fn went thirteen miles on their journey towards England, and were left at Brother Osmon M. Duel's, who lived in a small cabin near the railway between Commerce and Warsaw. They were so feeble as to be unable to carry their trunks into the house without the assistance of Sister Duel, who received them kindly, prepared a bed for them to lie on, and made them a cup of tea. (12)

-- Oct 11, 1839

[Brigham Young] On the 11th, resumed my journey in company with Brothers H. [Heber] C. Kimball, Geo. [George] A. Smith, Theodore Turley and Brother Kimball's father-in-law, Mr. Murray. The brethren had exchanged horses at Springfield, and with a little assistance from the brethren there, we obtained a two-horse wagon. The sisters fitted me up a bed in the wagon to ride on, as I was unable to sit up.

We travelled eight miles, and put up with Father Draper for the night. When we went into the house, Brother George A. Smith dropped on to the hearth a bottle containing some tonic bitters, which the brethren had prepared for us because of our sickness. At this Father Draper was very much astonished, and said "You are a pretty set of Apostles, to be carrying a bottle of whiskey with you." We explained to him what it was; this appeased his righteous soul, so that he consented to have us stay over the night. ... (25)

-- After 1838

Joseph Smith receives liquor license in Nauvoo. (19)

-- Jan 1, 1840. Wednesday.

[William Clayton Journal] Brother James Lea from Bedford has called in at T[homas] Miller's and I have been with him to see his wife and children. One child is sick. .... He states that when he entered the Inn it was merely as steward hence the Liquors &c was not judged and he did not know anything about untill he sent his master word that he would leave. Then his master brought in a heavy Bill against him which involved him in great difficulty. He was obliged to sacrifice his goods to get to Manchester. They both seem very humble. He acknowledges having been unfaithful. (26)

-- Jan 18, 1840

In Manchester England Wilford Woodruff performs an exorcism: "We found the sister possessed of the Devel & a burning fever on the brain. She was rageing & trying to tare herself although in the hands of three or four men." Woodruff anoints her head with oil and then administers the oil to her internally. William Clayton writes, "after washing her forehead with rum she appeared better and we left her." (11)

-- Jan 18, 1840. Saturday.

[William Clayton Journal] Had conversation with Brother Heath who says as follows. That once he drank a little wine which was for Joseph [] and several other things. The statements made by Brothers Heath and Featherstone was very contradictory. I told him he had better remain at M[anchester] untill I had wrote to my brethren.... (26)

-- Jan 20, 1840. Monday.

[William Clayton Journal] Br[eakfast] at T. Millers. Dinner at Sands and tea. Wrote a letter to Burslem. Sup[per] at T. Millers. Have prayed with 8 sick today. Have been much gratified with the brethrens conversations. S. Green gave me 2/-towards brethrens coach fare. Last week Sister Bewsher gave me new drawers. Have had a little talk with Brother Berry on teetot[alers]. (26)

-- Jan 24, 1840. Friday.

[William Clayton Journal] ... Called at Brother Paul [Harris's]. Find him much grieved at Brother Jacksons conduct. It seems Brother Jackson has spoken false concerning him. He (Paul) still says that he put nothing in the wine after I had reproved him. He has only little work. But seems humble &c. Called at Sister M[ary] Ann Johnsons. Found her comfortable but very poor. Will try to do something for her. Called at Sister Whiss's. Find her better. Eliz[abeth] poorly. Took cocoa with Eliza. But I would rather not because they have it not to spare. If we did not Eliza would be grieved.... (26)

-- Jan 30, 1840. Thursday.

[William Clayton Journal] Dinner at Sister Greens. Ellen Battersby fetched me a pint of porter.... (26)

-- Feb 4, 1840

In England William Clayton writes, "Sarah Crooks gave me a pint of porter [porter's ale, a dark brown beer]" While Clayton has left his wife and family to go on a mission to England both he and Sarah Crooks wish they could be married to each other. (11)

-- Feb 4, 1840. Tuesday.

[William Clayton Journal] Water at T. Millers. Talked with Sussanah Miller. She has no faith in the word of wisdom and has not kept it. She has not the same degree of knowledge which the other saints have. Loves her acquaintance in Babylon &c. She seemed better when we parted. (26)

-- Feb 5, 1840. Wednesday.

[William Clayton Journal] Went to Brother B. [] Sister Perkins gave me a tea cup full of Red Wine. C. at M[ary] Miller. (26)

-- Feb 15, 1840. Saturday.

[William Clayton Journal] Took supper and staid till 10 1/2. Susan very sick. Rebecca fetched a pint of Porter into the street. Read a letter today from Brother Woodruff. Wrote on Tuesday. Have heard today that there has been 14 baptised at Manchester since last Sabbath and 4 at Stockport. E. Miller gave me a half crown. (26)

-- Feb 16, 1840. Sunday.

[William Clayton Journal] I spoke about 1 hour to the church. Confirmed 13 blessed 1 child, anointed 3 and prayed with 6. Tarried in the room and R[ebecca] Partington fetched some cocoa. She is a loving soul. Preached at night about 1-10 on the gifts of the spirit. Several given us their names to be baptized on Tuesday night. Had considerable talk with C. Beates after meeting. Had 14 oranges and about a dozen sweet cakes given to me. Sister Bewsher gave me a pint of Porter. (26)

-- Feb 19, 1840. Wednesday.

[William Clayton Journal] Sister Poole has been and says Susan is jealous of Thomas [Miller]. He wants her out of the way. If she was to die he would be married again in 3 months &c. Thomas wanted to know who he would be married to &c. She would not tell him. He says he will not go to his work untill she does tell him and she says she will not. Thomas is very much troubled &c. Thomas has practiced kissing all in the house before he goes to bed &c. Went to Bewshers to dinner. She gave me a pint of Porter. (26)

-- Feb 28, 1840. Friday.

[William Clayton Journal] Was called up before six to Brother Batemans wife. She was in labour. She was delivered before I got there. A girl. Prayed with her. Took Breakfast and returned and wrote a letter to Brother Richards. Went to Wm. Millers to Dinner. Sarah Perkins gave me a pint of Porter and some Raisins. (26)

-- Mar 3, 1840. Tuesday.

[William Clayton Journal] Breakfast at Hardman's. Went to see Brother Burgess wife and child. She has been disobedient. She seems very penitent. She has a cow dung plaster on her breast. We promised her in the name of the Lord that if she felt to repent and begin to live faithful she should receive a blessing. We anointed and prayed with her and []. Went to Newton to Sister Booths to Dinner and Water. Sister White and Mary Aspin was there. To T. Millers to Pancake. There was too much lightness. I had little to do with it. Sarah Crooks bath my forehead with rum and gave me some mint drops. Sister Booth gave me some raisins. Sarah is anxious to know where to go to lodge. I told her I preferred Rulingtons. (26)

-- Mar 6, 1840. Friday.

[William Clayton Journal] Went to see Sister Burgess. Prayed with her and anointed her breast. Prayed with Maria. Prayed with R. Williams. Went to Sister Cath[erine] Beates to dinner [sixteen lines crossed out]. She also saw in a dream Brother Richards and Robert Williams and one of Hardmans Sons and old Richard Hardman sitting in a room together. Brother Richards seemed sick and in trouble. The room opened above their heads and she saw 12 small children dressed in white. One of them was Brother Richards child. She knew it. It came down and sat on his shoulder and bending down looked in his face. The scene closed. She says Brother R[ichards] will not live long. He is expecting a many things but in some he will be disappointed. She says she foresaw all that has taken place concerning Arthur Smith. And she prophecies bad concerning Sister Mary Wytch &c. Took tea with her. (26)

-- Mar 15, 1840. Sunday.

[William Clayton Journal] Breakfast with Sarah and Rebecca. Preached this A.M. about 1 1/4 on Isaiah Chapter 40. To Bewshers to Dinner. Gave me 2 oranges and a pint of Porter. (26)

-- Mar 27, 1840. Friday.

[William Clayton Journal] Sarah [Crooks] and Rebecca [Partington] gave me supper. Sarah washed my head with [rum]. (26)

-- Mar 28, 1840. Saturday.

[William Clayton Journal] Went to Brother [Thomas] Jennings. Met him on the road. He said his wife had not been fairly. Brother [Joseph] Jackson had not acted scripturally. I asked how. He answered the scriptures say if thy brother sin against thee tell him his fault alone &c. Yes I said but a public transgression required a public acknowledgment. He said he could not find it in scrip. I answered Paul says them that sin rebuke before all that others also may fear &c. He seemed rather stubborn and hard against Brother Jackson. His wife has been drunk and calling in the street in a very disgraceful manner. She had said to the effect that the L D S were L D devils &c. Brother J[ennings] wanted to cover it up and was not willing that his wife should make acknowledgment to the church. I went forward to see Sister J[ennings] and when I had been in a little while Brother Jackson came in. She seemed quite bitter against him because he had exposed her before the church and told all the subject in [plain words]. I reasoned considerable with her and she seemed to grow milder. She said she had never had so much of the spirit since she joined the church as she had when among the ranters &c. (26)

-- Mar 30, 1840. Monday.

[William Clayton Journal] Rebecca brought me raw egg in some red wine. Went to T. Millers to Dinner. Received a letter from Brother Fielding and one from Brother Woodruff. Sent one to Brother Alfred Cordon. Water at Hardmans. Went to Prestwich on Narrow lane. Preached on Revelations 14.6. Several are ready to be baptized. Sarah at the preaching house. Eliza Prince and Ann Jackson came to meet us and walked behind. Eliza seemed to be in a fret. Betsy Crooks and Dewsnup went with me. 6 baptized at Dukinfield yesterday, 5 at Manchester. My feet were very sore to[night]. Sarah washed them and gave me a pint of warm Porter. I lent her Book of Doc[trine] and Cov[enants]. (26)

-- Apr 1, 1840. Wednesday.

[William Clayton Journal] To Bewsher's to Dinner. Brother Bewsher gave me more than a pint of Porter. Betsy Crooks gave me some figs. (26)

-- Apr 3, 1840. Friday.

[William Clayton Journal] Dinner and Coffee at Sister Booth's. Sister Mary Aspen gave me Â£1 for a Bible and some raisins. (26)

-- Apr 6, 1840. Monday.

[William Clayton Journal] Breakfast at Hardman's. Sent a letter to D[avid] Wilding. Dinner at T. Millers. Brother Fielding has been very sick. Water at T. Millers. Went to Pendlebury. Preached near an hour on the destruction of the gentiles &c. Got home at 11 o'clock. Supper with Sarah and Rebecca. They gave me a pint of Porter. Sarah washed my feet. (26)

-- Apr 8, 1840. Wednesday.

[William Clayton Journal] Elizabeth Mayor seems somewhat careless. She says the saints don't love her. She has observed a great difference since her mother died &c. Brother Bewsher gave us some Porter. Went to see Sister Birch. She gave me an orange. To Brother Bewshers to C[]. From thence I went to Worsely and preached on Revelations 20. Was opposed by a Methodist, Daniel Bradshaw. Took something to eat with Mary. She gave me a glass of Porter. I got to Manchester about 11 o'clock, nearly through. Sarah had some egg milk ready and she washed my feet and I then went to bed. (26)

-- Apr 9, 1840. Thursday.

[William Clayton Journal] This morning Rebecca brought some red wine and a raw egg in it. She also gave me 2 oranges. (26)

-- Apr 10, 1840. Friday.

[William Clayton Journal] Supper with Sister E[llen] Battersby. She gave me a pint of Porter. She is much troubled about the Itch &c. Betsy Crooks gave me some raisins. (26)

-- Apr 12, 1840. Sunday.

[William Clayton Journal] Went to Brother M. Greens to Dinner. Had conversation with Mr. Goodson. I took a little beer. (26)

-- Apr 17, 1840

[Brigham Young] --17-- I met with the Quorum of the Twelve at Mother Moon's. She presented a bottle of wine for us to bless and partake of, which she had kept for forty years, and she said there was something providential in its preservation for when she was married she designed to use it, but forgot until the event was over, and when her first child was married it was also forgotten, and so it had passed over several events until she now had the privilege of presenting it to the Quorum of the Twelve Apostles.... (25)

"This day the Twelve blessed and drank a bottle of wine at Penworthan, made by Mother Moon forty years before." (7)

-- Apr 17, 1840. Friday.

[William Clayton Journal] This day the brethren have come from Preston. Brigham Young, P. P. Pratt, Orson Pratt, Heber C. Kimball, George A. Smith, Willard Richards, Willford Woodruff, Ruben Hadlock, H[ira]m Clark and J[osep]h Fielding. We have each had a glass of wine which my brother in law made 40 year since. (26)

-- Apr 18, 1840. Saturday.

[William Clayton Journal] Went to B. Budge with Brother Stafford &c. Returned home and got dinner. Borrowed 4 of my wife to pay my Coach fare. Went to Preston and took Railway at 2 1/2. Got to Manchester 2-12 in company with brothers Clark and Smith. Saw Sister E. Ravenscroft. She gave me a new watch guard and brought a letter from E. Bromley. Sister H. Parkinson gave me 3 oranges. Margaret Jones gave me 2. Sarah and Rebecca gave me water and supper. Sarah gave me 1 pint of Porter and told me that C[atherine] Beates had told her that great trouble was coming upon her and she must keep herself single for she would scarce have an inch of ground to stand upon. I felt poorly tonight. My limbs and [head] ached very bad. (26)

-- Apr 19, 1840. Sunday.

[William Clayton Journal] My head still very bad. Sarah brought me some wine and a egg in it. Breakfast with Sarah and Rebecca. Brother Clark preached this morning. To B to dinner. Had a pint of Porter. .... I told B[etsy] Crooks that she should have her companion again. She is a loving young woman and desires to do right. I feel to love her much. Supper with Sarah and Rebecca. (26)

-- Apr 21, 1840. Tuesday.

[William Clayton Journal] Breakfast at Hardman's. Spent this A.M. with Brother Pratt in ascertaining the expense of printing a monthly paper. Dinner at Wm. Millers. Tea at old Mrs. Millers after which Brother Pratt and I went to [] fair. Went to see some wild animals. Brother Pratt went to preaching at Cookson Street. I remained at home. E. Gladstone [gave me an orange] and Sister Mary Wood a smelling bottle. Supper with Sarah and Rebecca. Alice is poorly and seems low. (26)

-- May 1, 1840. Friday.

[William Clayton Journal] Supper with E. Battersby. She gave me a pint of Porter. Sister Sands was took very dangerously ill through miscarriage. She has been growing careless. Had hardness against me and was giving way to the world. She says she will be better. (26)

-- May 4, 1840. Monday.

[William Clayton Journal] Alice Hardman and her mother is vexed at each other. Alice says her mother would soon break up the house if I was not there. Got a letter from my wife. Went to printing office to start the printer. Dinner at Sister Walkers. Spent the P.M. with Sarah and Alice. Water with Sarah then she went with me to Pendlebury. Preached on Matthew 24 this gospel &c. Full house. [] tea and returned. I found some oyster left by B[etsy] and C[hristiana] Crooks. (26)

-- May 8, 1840. Friday.

[William Clayton Journal] Nothing particular at council meeting. John Bailey has been drunk again. To be visited again and if he will not repent to be cut off. I spake to the officers to be faithful and set a good example. Teach the church unity &c. Supper with E[llen] Battersby. She gave me a pint of porter. C[hristiana] Crooks gave me 1/- Betsy Crooks 2/- and sweets. (26)

-- May 9, 1840. Saturday.

[William Clayton Journal] Found Brother Taylor better. Supper with Cannons. Had a pint of warm Porter at R[]. (26)

-- May 12, 1840. Tuesday.

[William Clayton Journal] Breakfast at Cannons. Went with Brother Taylor to see Sister Harrington. Took dinner and tea and returned to Brother Dumvills. (26)

-- May 17, 1840. Sunday.

[William Clayton Journal] Supper with Sarah and Rebecca. They gave me a pint of warm porter. 2 baptized at Pend. (26)

-- May 20, 1840. Wednesday.

[William Clayton Journal] Breakfast with Rebecca. Went to Bewshers to Dinner. Had a pint of porter. Returned to fetch 200 stars from office. C. with Rebecca. Brother Garner is gone to Liverpool this A.M. to start for America. 3/- was sent from Brother Clark. Left by a sister. [] On Monday night Alice and Hannah went to Brother Pratts and tarried til near 11. [Nineteen lines crossed out.] I took Railway at 5 o'clock and was at home at 7. Found all Matthias Moons family except John who was gone to Liverpool but he soon returned. Had a little made wine. (26)

-- May 27, 1840. Wednesday.

[William Clayton Journal] Went to Preston. Met Brother Kimball at the Railway and we started. Arrived in 1 3/4 hours. Called at Hardmans and took Water and then went to the office where we found Brothers Pratt, Young, and Taylor. Supper with Sarah and Rebecca. Brother Kimball slept with me. I had a fit of sickness tonight. I drank 6 pints of brandy which gave me ease. (26)

-- May 28, 1840. Thursday.

[William Clayton Journal] Took breakfast at Sister [Elizabeth] Pooles. Brother Kimball sent for a quart of Porter. Dinner with Sarah and Rebecca. I went to the office a little and in the P.M. my face began to be very bad. I had it washed with brandy and went to bed about 12 but was obliged to get up again about 1 and continued up untill 4 1/2. I suffered a great deal. (26)

-- Jun 1, 1840. Monday.

[William Clayton Journal] Breakfast at Hardman's and Dinner with Sarah and Rebecca. Went to Prestwich and preached on the Priesthood Hebrews chapter 7. After preaching I spake to the members on the words of wisdom and afterwards ordained Brother Walker Johnson priest. Took tea and returned. Met Sarah Crooks. She seems low and poorly. Supper with Rebecca. There was come thunder and heavy rain soon as I got home. (26)

-- Jun 27, 1840

William Clayton writes in his diary: "At night Brother Green spake in tongues. The power of Satan was powerfully manifested upon some of the Sisters. Sarah [Crooks of whom the married Clayton was attracted towards] gave me a pint of porter." (7)

-- Sep 7, 1840. Monday.

[William Clayton Journal] Breakfast at Perkins. Sister Jane Hardman sent me a watch guard and four penny box to remember her by. Brother T. Miller gave me a new hat. Left Perkins about 11 for Railway. Was obliged to get a cab in St. Arms Square. Was a few minutes to late at the office. Went to Mr. Thompsons where I took dinner. She gave me a glass of wine. ... (26)

-- Oct 11, 1840. Sunday.

[William Clayton Journal] ... The first thing that struck my attention was all the men and women I saw sitting cross legged and all the left leg over the right. Elder Adams preached on the principles of the gospel. After preaching we took bread and wine... (26)

-- Jan 19, 1841

Section 124, The construction of the Nauvoo House. (See verses 22-24, 56-82, 111-12, 117, and 119-22.) ... Sale of spirituous liquors in the house was to be prohibited. ... (8)

-- Jan 23, 1841

In England Wilford Woodruff and Heber C. Kimball visit "the Largest Wine vault in the world. . . . We had a tasting order & found the wine a good article. But it seemed dreadful to see such vast sums of money expended for intoxicating drinks when there are thousands nearly starving for bread in the streets." Woodruff writes, "We left this scenery & called into a Jewish Synagogue & attended a meeting of the Jews. They all worship with their hats on." (11)

-- Feb 15, 1841

[Joseph Smith] Joseph, as chairman of the committee on vending of spirituous liquors, suggests a bill that would prohibit selling whiskey in smaller quantities than a gallon. After a long debate it is passed. Joseph says, "I spoke at great length on the use of liquors, and showed that they were unnecessary, and operate as a poison in the stomach, and that roots and herbs can be found to effect all necessary purposes." (History of the Church of Jesus Christ of Latter-day Saints (7 volumes) 4:298-99.) (4)

-- Apr 7, 1841, Wednesday

[William Clayton Writings] Alanson Ripley had his Bishopric taken from him for frequently being drunk and not fit for business. (27)

-- Apr 15, 1841

[Brigham Young] April 15.-- Elders O. [Orson] Pratt, W. [Willard] Richards, George A. Smith, Levi Richards and myself, having bid the Saints in Manchester good-bye, went to Liverpool, and arrived in time to attend a tea party at the Music-hall, where 200 Saints were seated at table together. I addressed the meeting a short time, and was followed by several of the Twelve. At the close of the party the Twelve met a few moments, and agreed to sail on Tuesday. (25)

-- Sep 5, 1841

Joseph Smith "preached to a large congregation at the Stand, on the Science and practice of Medicine, desiring to persuade the Saints to trust in God when sick, and not in an arm of flesh, and live by faith and not by medicine, or poison, and when they were sick, and had called for the Elders to pray for them, and they were not healed, to use herbs and mild food." (7)

[Joseph Smith Journal] [I preached to a large congregation at the Stand, on the Science and practice of Medicine, desiring to persuade the Saints to trust in God when sick, and not in an arm of flesh, and live by faith and not by medicine, or poison, and when they were sick, and had called for the Elders to pray for them, and they were not healed, to use herbs and mild food.] (28)

-- Oct 7, 1841

[Brigham Young] --7-- Brother Joseph and several of the Twelve called on me. We went to meeting, when Joseph spoke on temperance, virtue, charity and truth. After the meeting I met with the Twelve and high priests quorum. The word of wisdom was brought up; I expressed my views upon the subject, and said I considered it wisdom to use all things put into our hands according to the best judgment God would give us: wisdom was justified of her children. (25)

-- During Oct 1841

[Black History] In a discourse on fault-finding among the brethren, Smith tangentially comments upon the curse Noah laid upon Ham, and states that the curse remains upon the posterity of Canaan until the present day. "I referred to the curse of Ham for laughing at Noah, while in his wine, but doing no harm. Noah was a righteous man, and yet he drank wine and became intoxicated; the Lord did not forsake him in consequence thereof, for he retained all the power of his priesthood, and when he was accused by Canaan, he cursed him by the priesthood which he held, and the Lord had respect to his word, and the priesthood which he held, notwithstanding he was drunk, and the curse remains upon the posterity of Canaan until the present day" (History of the Church, 4:446). (29)

-- Nov 7, 1841 (Sunday)

[Joseph Smith Sermon] 7th Sunday I first called upon Br Joseph with some of the Twelve from thence to B. Young from thence to the meeting ground near the Temple whare I found many hundreds of Saints Elder Wm Clark preached about 2 hours when Br Joseph arose & reproved him as pharisaical & hypocritical & not edifying the people Br Joseph then delivered unto us an Edifying address ... what many people called sin was not sin & he did many things to break down superstition & he would break it down he spoke of the curse of ham for laughing at Noah while in his wine but doing no harm. (23)

-- January the 18th 1842

[High Council Minutes] The High Council of the Church of Jesus Christ of Latter Day [Saints] of Nauvoo Illinois met in council at the office of Elder Hyrum Smith.

1st President William Marks stated that the object of the meeting of the Council was to take into consideration the affairs of the Church, to set in order all things relative to their duty as Councellors, to call on the Bishops and see if they call the Lesser Priest-hood together, if they do their duty, if the Priests visit from house to house, if there was no malice, no hardness, no difficulty in the Church, that he wished to have them make a record of all who do their duty, who keep the word of wisdom &c He recommended that the Bishops adopt such measures as would be most practicable and useful for th to bring about such an order of things, that their reports be brought before the High Council that they may have a knowledge of their proceedings and the situation of the Church.... (30)

-- January the 21st 1842

[High Council Minutes] 2nd Elder Hyrum Smith spoke showing the proper order of things. Spoke, at length, on the word of wisdom, the necessity of obeying it, how it had been trifled with, the temporal danger in not obeying and the blessings in obeying it. (30)

-- Mar 20, 1842 (Sunday Morning)

[Joseph Smith Sermon] The speaker before closing called upon the vast assembly before him to humble themselves in faith before God & in mighty prayer & fasting to call upon his Holy name untill the elements were purified over our heads & the earth sanctified under our feet that the inhabitants of this city may escape the power of the disease pestilence & destroyer that rideth upon the face of the earth & that the holy spirit of God may rest upon this vast multitude (23)

-- Mar 24, 1842

[Joseph Smith] Joseph attends to the completion of the Female Relief Society of Nauvoo. He comments that a great number of sisters attend the meetings and that "they will fly to the relief of the stranger; they will pour in oil and wine to the wounded heart of the distressed; they will dry up the tears of the orphan and make the widow's heart to rejoice." (History of the Church of Jesus Christ of Latter-day Saints (7 volumes) 4:567-68.) By September 1842, the membership of this society increases to 1,142; it increases 200 more during the following 18 months. (4)

-- Apr 9, 1842

the Nauvoo City Council passes an ordinance to license taverns and ordinaries in the town to sell beer but not spirits. (7)

-- Apr 28, 1842 (Thursday Afternoon)

[Joseph Smith Sermon] ...Prest. Smith then read, "Though I have the gift of prophecy" &C. He then said though one should become mightyâ€”do great thingsâ€”overturn mountains &C should then turn to eat and drink with the drunken; all former deeds would not save himâ€”but he would go to destruction!... (23)

-- Jun 17, 1842

[Joseph Smith] William Law publishes a defense of the morality of the Saints in Nauvoo. Joseph comments on it, saying, "There is no city . . . that can compare with the city of Nauvoo. You may live in our city for a month, and not hear an oath sworn; you may be here as long and not see one person intoxicated. So notorious are we for sobriety, that at the time the Washington convention passed through our city a meeting was called for them, but they expressed themselves at a loss what to say, as there were no drunkards to speak to." (History of the Church of Jesus Christ of Latter-day Saints (7 volumes) 5:32-34.) (4)

-- Jul 4, 1842

[Joseph Smith] A grand parade of the Nauvoo Legion is led by Wilson Law. Two are fined $10.25 for selling whiskey. (4)

-- Dec 26, 1842

[Joseph Smith Diary] Visited Sis[ter] Morey in custody of Sec[retary Richards] and prescribed for her afflictions. Spoke very highly of Lobelia [an herb], good in its place, was one of the works of God. But like the power of God or any good, it become an evil when improperly used. Had lear[ne]d the use and value [of Lobelia] by his own experience. (31)

-- Mar 25, 1843

[Joseph Smith Diary] Saturday, March 25th 1843 In the office at 8 o'clock, heard a report from Hyrum concerning thieves as given by J[ohn?]. <Wilson> and directed a proclamation to be published offering security to all who will devulge their secrets.

Received a letter from A. Jonas requesting the use of a cannon to celebrate /the creation of/ the New County of Marquetts and answered it that he might have it. Also rec[eive]d letter from Senator Young containing a bond for 1/4 section of land from Welch.

9 [A.M.] Baptized Esqu[ire] Mif[f]lin of Philadelphia.

10 [A.M.] Ordered a writ against A. Fields for disorderly conduct. Gave E[benezer] Robinson an order on T[aylor] and Woodruff for papers $16.

A. Fields was brought in about noon drunk or pretending to be so and was ordered to be put in irons till sober. He abused all present by his drunken appearance. Has been out in the city.

Dined at 2 o'clock.

"Awful gale" says St. Louis Gazette, within the last 6 weeks 154 vessels were wrecked on the coast of England and 190 lives lost; on the east of Ireland 5 vessels and 134 lives; on the coast of Scotland 17 vessels [and] 39 lives; on the coast of France 4 vessels and 100 lives. Value of vessel and cargoes roughly estimated 825,000. (32)

-- Mar 27, 1843

[Joseph Smith Diary] Monday, March 27th 1843 Dictated a letter to Esqui[re] Rigdon showing that he [Joseph] believed said Rigdon was concerned [connected] with J[ohn] C. Bennet[t], Geo[rge] W. Robinson, and Jared Carter and unless satisfaction was made should withdraw fellowship and bring him before conference. Letter was presented by W[illard] Richards.

11 [A.M.] Court assembled over the store to try A. Field for drunkenness and abusing his wife. [He was] fined $10 costs and bail $50 for 6 months to keep the peace. (32)

-- May 3, 1843

[Joseph Smith Diary] Wednesday, May 3d 1843 Called at the office. Drank a glass of wine with Sister Richards of her mother's make in England.... (32)

-- May 27, 1843

[Quorum of Twelve] Saturday May 27th 1843. The Twelve assembled in council ... also President Joseph Smith, Patriarchs, Hiryam [sic] Smith and James Adams, Bishop Whitney and others Â— Prayer by Elder Kimball after singing.

President Young stated the object of the meeting was to investigate a letter from Sybbella Armstrong of Philadelphia concerning Benjamin Winchester Â— and other business. The letter was then read ... stating that B. Winchester had been slandered by her character.

[Then discussed stories of her drunkenness and possessing large amounts, on occasion, of money and having debt Â— Winchester defended himself as only repeating well known stories.] Hyrum Smith when he was in Philadelphia ... when I preached adultery she left the house. [after more discussion]

Pres[iden]t J. Smith said that it [sic] was a bag of nonsense to sit here without witnesses & hear one slang another. Pres[iden]t J. Smith, it has been the character of B. Winchester form the beginning to contradict every body every thing. and I have been under the ire of his tongue [?] ... I disagreed him before the conference & to be revenged he told one of the most damnable lies about me. Visited Sister Smith, Sister Dibble Â— small hat shop. Â— told her to come to Nauvoo [?] with me. & I would protect him [?] & B. Winchester set up a howl that I was guilty of improper conduct.

If Isabella Armstrong, is every so bad so much the worse [?] The patriarchal office is the highest office in the church ... and father Smith conferred this office, on Hyrum Smith, on his death bed. Pres[iden]t Joseph said to the Twelve that Elder Adams has come to me and make acknowledgment, perfect satisfaction Â— his [license ?] as Elder will be taken form him and he will act as priest. Â— and Bro[ther] Adams will has now started anew, Â— and let all present hold their tongues and only say that Elder Adams has started anew. -- (18)

-- Jun 27, 1843

In the afternoon Joseph meets the first of the men on horseback from Nauvoo. Letting his tears go, Joseph cries, "I am not going to Missouri this time. These are my boys." These men have all been riding frantically from Nauvoo, sometimes forcing whiskey down their horses' throats just to keep them going. Emma and the children reach Nauvoo at night. (History of the Church of Jesus Christ of Latter-day Saints (7 volumes) 5:451-52; Donna Hill, Joseph Smith: The First Mormon 328.) (4)

-- Jul 22, 1843

[Brigham Young] --22-- We took the steamer Adelaide for Pittsburgh, and on the 27th left the Adelaide on a sand bar and took stage at Bridgewater for the city; stopped at the town of Economy, founded by Mr. Rapp, upon the common stock principle.

On our arrival at Pittsburgh Brother Small informed us there was a Latter-day Saint meeting at the Temperance Hall; we went there, and found Elders H. [Heber] C. Kimball, O. [Orson] Pratt and J. [John] E. Page. Elder Page was preaching; he hammered the sectarian churches unmercifully. He informed the people of our arrival, which made six of the Quorum of the Twelve in that city. (25)

-- Jul 31, 1843

[Joseph Smith Diary] Monday, July 31 st Wilson Law and E[benezer] Robinson started for Chicago with W[illia]m Marks. Went on the Prairie. Newell Nurse called to get Joel Bullard confined. He is threatening, drinking, and probably delirious at first. (33)

-- Aug 13, 1843

[Joseph Smith Diary] ...The city is enlarging very fast. We have so many learned men in this city and the height of knowledge is not [sufficient] to know enough to keep out of the way. I have been ferretting out grog shops, groceries, and beer barrels.

Mr. Bagby[, county tax collector out] of Carthage, who has exercised more despotic power over the inhabitants of this city than any despot of the Eastern country I met. He gave me some abusive language [and] took up a stone to throw at me. I siezed him by the throat to choke him off. ... (33)

-- Aug 13, 1843. Sunday.

[William Clayton Journal] ... [Joseph Smith spoke] of the Grog and Beer shops and said he should rip them up. ... (26)

-- Aug 21, 1843

[Joseph Smith Diary] August 21st, Monday Having received a letter from Esqu[ire] Patrick covering one from J. Hall Esqu[ire], Independance, M[iss]o[uri,] gave instruction to have them copied with some additional remarks and sent to Governor Ford. Copied accordingly.

Many folks at house. Rode out.

P.M. Held court Nauvoo vs Frederick J. Mosser on Temperance ordinance. Fined $3 and costs. (33)

-- Aug 25, 1843

[Joseph Smith Diary] Friday, August 25th 1843 Hyrum in the office. Spoke of a new revelation.

Rain in gentle showers through the day, the first water of much amount that has fallen since 1st June in Nauvoo. The Earth has been exceedingly dry, and the early potato [crop] nearly destroyed. Corn has been checked in its growth and even vines much injured by drouth [drought].

Saw the President at tea 5 P.M. (33)

-- Sep 18, 1843. Monday.

[William Clayton Journal] A.M. at President Joseph's ...Joseph and I rode out to borrow money, drank wine at Sister Lyons. P.M. I got $50 of Sister Lyons and paid it to D. D. Yearsley. (26)

-- Oct 3, 1843

[Brigham Young] --3-- In company with Elders Kimball, Hyde, Woodruff, G. [George] A. Smith and J. [Jedediah] M. Grant, visited the Saints in Philadelphia; dined at Brother J. B. Nicholson's, and in the evening partook of an oyster supper at Mr. Jeffrey's, who undertook to get us drunk, but only succeeded in intoxicating himself. We consecrated several bottles of oil. (25)

-- Nov 05, 1843

[Polygamy] Smith becomes violently ill at dinner and assumes that his wife Emma of trying to poison him due to her opposition to polygamy. At the prayer circle meeting that evening Smith accuses her of poisoning his cup of coffee, and Brigham Young regards her shocked silence as proof of her guilt. However, Joseph's rapid recovery from this illness suggests something other than poisoning, possibly ulcers. Smith accuses Emma of poisoning his coffee . PLACE: Nauvoo, IL SOURCE: Joseph Smith, History of the Church, Vol. 6, p.65, Brigham Young, conference address, 7 Oct. 1866, The Essential Brigham Young, p.188 (34)

-- Nov. 25th 1843

[High Council Minutes]

Council met according to adjt in the upper room of J. Smith's Store.

Prayer by Br Huntington. W. Marks & C.C. Rich Presiding. Council all present.

Francis Fox against Thomas Richardson.

Charge.

"To William Marks President of the High Council, in the Church of Jesus Christ of Latter Day Saints.

I, Francis Fox, do prefer a charge against Elder Thomas Richardson, to wit:

1st For demanding my licence unlawfully.

2nd For also demanding and taking the licence of other Brethren in a clandestine manner &c &c in Chicago Cook County Ill. in the month of February 1842.

City of Nauvoo Nov 15th 1843

Francis Fox, Elder.

One were appointed to speak on a side Viz 5) Fulmer and 6) Harris. The matter of difficulty appeared to be in relation to the manner of organizing a branch of the Church in Chicago, and some ordinations which took place. Decided by the President that the ordinations were legal and that Elder Richardson had no right to demand their licence which was unanimously sanctioned by the Council.

The case of Elisha Hoops was next brought up on the complaint by letter from Pike Co. Ill. for getting drunk and using bad language which thing he confessed, and asked forgiveness but thought that he did not use bad language. President Marks give him some instructions which he accepted. he was continued in the Church.

Joseph Smith against Harrison Sagars.

"Nauvoo City November 21st 1843.

Brother Marks

Dear Sir I hereby prefer the following charges against Elder Harrison Sagars, namely:

1st For trying to seduce a young girl, living at his house by the name of Phebe Madison.

2nd For using my name in a blasphemous manner, by saying that I tolerated such things in which thing he is guilty of lying &c. &c.

Joseph Smith"

The defendant plead not guilty. One were appointed to speak on a side, Viz: 7) Grover and 8) Johnson.

The charge was not sustained, but it appeared that he had taught false doctrine which was corrected by President Joseph Smith, and the doctrine which was corrected by President Joseph Smith, and the defendant was continued in the church. Council adjd till Saturday the 9th of Dec. next at 2 O'clock P.M.

Hosea Stout Clerk (30)

-- Dec 1, 1843

[Joseph Smith Diary] December 1st 1843 At home. 12 A.[M.] Sec[retary] called to get a petition for an appropriation from Congress to improve the rapids, but the Pres[ident] standing in the bar room said it was not [yet] written. Howard Corey started for Bear Creek to get subscribers. [several lines left blank] Clear and cold. Some ice floating in the river. (33)

Joseph Smith's manuscript diary makes first mention of the Nauvoo Mansion's bar room. Joseph Smith III later reminisced that his father set up a fully-stocked bar with Orrin Porter Rockwell as bartender. (35)

-- Dec 15, 1843

[Joseph Smith Diary] Friday, December 15th 1843 I [Joseph Smith] awoke this morning in good health, but was soon suddenly seized with a great dryness of the mouth and throat and sickness of the stomach, and vomited freely. My wife waited on me assisted by my scribe and Dr. L[evi] Richards, who administered to me herbs and mild drinks. I was never prostrated so low in so short a time before, but by evening was considerably revived. [several lines left blank] Very warm. (33)

Nauvoo, Illinois. After becoming ill in the morning, Joseph Smith was administered herbs and mild drinks by Levi Richards and was considerably revived by evening. (36)

-- Dec 20, 1843, Wednesday

[William Clayton Writings] To Emigrants and Latter-Day Saints Generally: I feel it my duty to say ... that there is in the hands of the trustee in trust, a large quantity of lands, both in the city and adjoining townships in this county, which is for sale, some of which belongs to the Church and is designed for the benefit of the poor, and also to liquidate debts owing to the Church, for which the trustee in trust is responsible. Some, also, is land which has been consecrated for the building of the Temple and the Nauvoo House.

If the brethern who move in here and want an inheritance, will buy their lands of the trustee in trust, they will thereby benefit the poor, the Temple, and the Nauvoo House, and even then only will be doing that which is their duty, and which I know, by considerable experience, will be vastly for their benefit and satisfaction in days to come. Let all the brethern, therefore, whey they move into Nauvoo, consult President Joseph Smith, the trustee in trust, and purchase their lands of him; and I am bold to say that God will bless them. ...

We hold ourselves ready at any time to wait upon the brethern and show them the lands ... and can be found any day, either at President Joseph Smith's bar-room, or the Temple Recorder's office at the Temple. (27)

-- Dec 21, 1843

[Joseph Smith Diary] Thursday, 21st Called on Bro[ther] Phelps before Sunrise and told him an alarm gun had been fired, but I believed nothing serious. Took the key and went into the office. A few citizens assembled but Bro9 Cairns had returned home and all was peace. At 12 went into City Council and remained till 2 P.M. Passed [an] ordinance to prevent unlawful arrests and Sezure in Nauvoo. Read Memorial to Congress for Territorial powers &c. /Appointed O[rson] Pratt delegate to convey it/ Appointed J[ohn] P. Green Marshal &c. In the evening conversed with strangers in the bar room &c.

J. Holman and E[lbridge] Tuftes left papers for history. Very warm and pleasant. (33)

-- Dec 25, 1843

[Joseph Smith Diary] A large party supped at my house and spent the evening /in a most cheerful and friendly manner/ in Music, Dancing, &c. During the festivities a man apparently drunk, with his hair long and falling over his shoulders come in and acted like a Missourian. I commanded the Capt[ain] of the police to put him out of doors. In the scuffle, I looked him full in the face and to my great surprize and Joy untold I discovered it was Orrin Porter Rockwell, just arrived from a years imprisonment in M[iss]o[uri] (33)

-- Dec 27, 1843

[Joseph Smith] The church's newspaper Nauvoo Neighbor advertises ale and beer from the Nauvoo Brewery. (35)

-- Dec 29, 1843

[Joseph Smith Diary] At 4 P.M. in City Council 40 Policemen [were] sworn [in], whom I addressed at considerable length. See minutes of Council. Two petitions for licensing spirituous liquors. (33)

-- Jan 13, 1844

[Apostle Wilford Woodruff Journal] 13th The City Council met & treated upon the Subject of granting licence for retailing liquors. President Smith addressed the Council a number of times.

I commenced shingleing my house this day. Let the Job to John Gray for $12. The Cornish Cost $22, the tin gutter $7. (37)

-- Jan 16, 1844

An "Ordinance concerning the sale of Spirituous Liquors" is passed by the Nauvoo City Council. It states: "Be it ordained by the City Council of the city of Nauvoo. that the Mayor of this city is hereby authorized to sell said liquors in such quantities as he may deem expedient." The ordinance is signed by "Joseph Smith, Mayor." (11)

[Joseph Smith] Francis M. Higbee is tried before the municipal court for "slanderous and abusive language." During the trial Higbee and Joseph are reconciled, and Higbee states that the difficulties between him and Joseph are buried and that they are friends forever. An "Ordinance concerning the Sale of Spirituous Liquors" is also passed by the city council. (History of the Church of Jesus Christ of Latter-day Saints (7 volumes) 6:178-79.) (4)

-- Jan 19, 1844

[Joseph Smith Diary] Friday, January 19th 1844 At home. [several lines left blank] Rode out in the course of the day. [several lines left blank] In the evening gave a Lecture on the Constitution and candidates for the Presidency &c. Backenstos, clerk of the Co[unty] Court, [was] present. Bro[ther] Phelps and a great Co[mpany] in Bar Room. [several lines left blank] Mild weather, Cloudy P.M. and eve. (33)

-- Mar 7, 1844

[Joseph Smith Diary] ..."Shallow drafts intoxicate the brain &c. Look at the reason. No vessel could land any where if subject to individual[s'] laws. [The] Corporation owns the streets of the city and have a right to tax the Boats to make wharfs. The same as to tax citizens to make roads. [I] Want every man in this city to stay at home and let the Boat Captains, peace officers, and every body alone. ... (38)

-- Before May 3, 1844

Augustine Spencer writes a letter charging Joseph Smith with drinking, swearing, carousing, and keeping six or seven young females as wives [Per Parley P. Pratt]. (19)

-- May 5, 1844

[Joseph Smith Diary] Sunday, May 5th 1844 At home. Instructed Dr. Richards, my clerk, to go to Quincy and pay Walsh 100 dollars due on my farm. Rain. Messenger did not go.

Elder Grant preached at the Mansion 2 P.M. A large co[mpany] in Bar Room. P.M. and eve. Joseph spoke a long time on petitions read F. Grierson's letter, Clay's letter, &c.

J[ohn] P. Green attended Conference at Quincy Saturday and to day. Rain continues. (38)

-- May 19, 1844

[Joseph Smith Diary] Sunday, May 19th 1844 Cloudy morning. At home. Lyman Wight preached at the stand. Rain commenced about twelve. Bonney returned from the east. [several lines left blank]

Prayer Meeting at P.M. Was dispensed with. So muddy and rainy. About 12 men [and] 2 women attending.

Eve I talked a long time in the bar Room. Judge Phelps read my rejoinder to Clay. Esq[ui]r[e] Reid my old Lawyer present.

Fog[g]y and wet. "Maid of Iowa" has not arrived 10 o'clock. (38)

-- May 31, 1844

[Joseph Smith Diary] Friday, May 31st 1844 9 A.M. Ordered a capias to arrest T[homas] B. Johnson for threatening the peace of the city with Draggon [dragoon] &c. H. Hugins made affidavit but Johnson had gone.

10 A.M. Called at my office and wrote. 1 P.M. was called to see Sister Richards who was very sick. Laid on hands. Directed some Raspberry tea and she was better. [met with Council of Fifty]] 2 or 3 Indians stay in hall over night. [several lines left blank] Pleasant. (38)

-- Jun 1, 1844

"Drank a glass of beer at Moissers," reads an entry in Joseph Smith's manuscript diary in reference to Frederick G. Moesser's "grog shop," which Joseph had condemned in a sermon on Aug 12, 1843. When the manuscript history is published as HISTORY OF THE CHURCH this sentence is omitted without indication. (7)

[Joseph Smith Diary] Saturday, June 1st 1844 At home. Some gentle showers. 1 P.M. Rode out with Dr. Richards and O[rrin] P[orter] Rockwell called on Davis at the boat. /Paid Manhard $90.00/ Met G[eorge] J. Adams and paid him $50.00 to J[ohn] P. Green paid him and another bro[ther] $200.00 to [blank]. Excha[nge]d $100 Gold and a check. Drank a glass of beer at Moissers. Called at W[illia]m Clayton's while Dr. R[ichards] and Rockwell called at Dr. New House. Home 4 1/2 [P.M.]. ... (38)

-- Jun 6, 1844

[Joseph Smith Diary] Thursday, June 6th 1844 At home. About 9 [A.M.] ordered my carriage which stood at the door till near noon, while I read my letter to H[enry] Clay to many strangers in the bar room among whom was one who advocated for H[enry] Clay. I argued long to show the subject in its true light and showed him that no man could honestly vote for a man /like Clay/ who had violated his oath and not acted on constitutional principles.

About 12 [P.M.] 1/2 D[imick] B. Huntington come and said R[obert] D. Foster felt bad and he thought there was a chance for him to return if he could be reinstated in his office in the Legion &c. that he had all the anties affidavits &c. at his control. ! told him if he would return, withdraw all his suits &c. and do right he should be restored. Met Bro[ther] Richards coming from his garden with new potatoes. Told him to go to the High Council and have Bro[ther] Brown restored to the church and give him his licence. Rode out with several in my carriage an hour or so.

7 P.M. Heavy shower, thunder, lightning [and] rain and again about 9. (38)

-- Jun 9, 1844

[Joseph Smith Diary] Sunday, June 9th 1844 At home. Health not very good. Lungs wearied. Hyrum preached at the stand.

2 P.M. Several passengers of the "Osprey" from St. Louis and Quincy put up at the Mansion. I helped carry in their trunks and chatted with them in the bar room.

Meeting at Mansion [at] 6 o'clock. (38)

-- Jun 15, 1844

The Presiding Patriarch publishes an announcement signed as "HYRUM SMITH, President of the Church." William Clayton writes in his journal: "A.M. [Joseph Smith was] conversing with Dr. [Joseph] Wakefield and others in the Bar Room, telling a dream concerning his father killing a man who attempted to stab him. He also spoke concerning key words. The g[reat] key word was the first word Adam spoke and is a word of supplication. He found the word by the Urim and Thummim. It is that key word to which the heavens is opened." (7)

-- Aug 5, 1844

[Apostle Wilford Woodruff Journal] Aug 5th Monday This is the day of election in this state. Their will probably be some fighting and perhaps some blood shed as men are geting wicked and about ripe for judgment. Their was some fighting in the bar room below last evening but nothing vary serious. Elder Kimball had a dream last evening. Thought he was preaching to a large Congregation. Said the Prophet Joseph Smith had laid the foundation for a great work and it was now for us to build upon it. He thought Br Joseph was present and appeared natural. We took the steemer st Croix and left Galena for Nauvoo. We had a plesant sail through the day and evening, though some unplesant feelings during the evening. (37)

James J. Strang announces to his Michigan branch that he is Joseph Smith's successor through a letter of appointment. The branch president denounces the letter as a forgery and excommunicates Strang. William Clayton writes in his journal: "This last night I dreamed that Joseph and Emma came to me and appeared very much dissatisfied and displeased because I had kept back the money sent by Brother [Heber C.] Kimball. I thought I explained the reason and told them I had been councilled to do so." On Tubuai, an island in the South Pacific, missionary Addison Pratt administers the sacrament: "for wine I substituted cocoa nut milk, that was a pure beverage, which never had come to the open air, till we broke the nut for that purpose." (7)

-- Aug 18, 1844

[Apostle Wilford Woodruff Journal] ...President Young arose and said that he had many things to speak of. ... And as to the doctors who are in our midst who are our enemies I would say let them alone, for I have no boubt but that three to one who have died in this place had a doctor and I would say wo unto ye Lawyers for their whole Study is to put down truth and put a lie in its stead. I want the Lawyers to know that we have common sens. They want to make you believe that when you spell Baker it means Cider or whiskey.... (37)

-- Sep 26, 1844

[Apostle Wilford Woodruff Journal] 26th Arived in Schenactady in the evening. Took cars and boat for Albany via of Troy. Lost my carpet bag in the scrape. Upon on my arival at Albany it seemed as though I should be torn in peaces by the carman and Irish runners all pulling and haulling. I spent the night at Holmes Temperance House near the rail road landing. Carroans fee 50 cts. Distance from Oswego to Albany 200 miles. (37)

-- Sep 31, 1844

[Apostle Wilford Woodruff Journal] ... I rode to Cole-brook viewed the old mills & house whare father lived, took tea with Johathan Stillman & Called upon Mrs Caroline Wolcott. (37)

-- Nov 14, 1844

[Apostle Wilford Woodruff Journal] (Nov 14th Thursday + When the destroyer reigns darkness prevails.) At about daylight I was Called upon to go to Sister Foss's for Sarah Elizabeth was dying. Mrs Woodruff and myself went up as soon as could, & when we arived at the house we found Sarah Elizabeth apparently dying and appeared as though she would not live 10 minutes. Sister Foss & Ira Foss her older son was vary sick. The family was taking medicine after the Thompsonian system viz roots & herbs. Three doctors were attending upon the family. It was difficult to tell what the fever was that they had. It was first called the Typhus fever, but it proved to be vary malignant if not a putrid fever. The doctors nurses, & watchers, were nearly all more or less affected with it that were in the midst of it. The tongue would turn black & in a low stage would swell. It seemed to be a difficult matter to break up the fever after it once seated.... (37)

-- Nov 24, 1844

[Apostle Wilford Woodruff Journal] 24th Sunday I met with the Saints in New Bedford. Herd Elder Blake in the forenoon. I preached in the afternoon & evening to a full house. I took tea with Br Dexter watch maker. He fixed my watch. I confirmed 3 persons in the evening who were baptized during the day. (37)

-- Jan 12, 1845

[Apostle Wilford Woodruff Journal] ...I took tea with Elder James Marsden. Again met with the Saints in the evening & had a full house. A number of strangers. I addressed them upon the first principles of the gospel. I had the spirit of the Lord and a good time. I administered to 2 sick. Blessed 2 children. Returned home & spent the night. 3 m. (37)

-- Feb 12, 1845

[Apostle Wilford Woodruff Journal] 12th I recieved a letter from Elder Clayton. I walked to the office. Spent the fore part of the day. In the evening I accompinied Mrs Woodruff & Clark to Br Tysom's & took tea. 5 m. (37)

-- Feb 16, 1845

[Apostle Wilford Woodruff Journal] ...I went & took tea at Br Sheldons, met again at 7 oclock & had a good time.... (37)

-- Feb 18, 1845

[Apostle Wilford Woodruff Journal] ...We all returned to Br Sheldens & took tea. We each got our likeness taken or profile. ... (37)

-- Feb 23, 1845

[Apostle Wilford Woodruff Journal] ...Met in the Afternoon at 2 oclok & had a Crouded house of Saints & citizens. Meeting opened by singing & Prayer. Remarks by Elder Woodruff on the Sacrament after which Elder Sheets blessed the bread & wine.... (37)

-- Mar 9, 1845

[Apostle Wilford Woodruff Journal] ...The Congregation gave good attention & I had much freedom of speech & spirit of speaking & had a good time but was in a high state of perspiration. We dined & took tea at Br Lawrence Newsham 13 London road. I spent the night at Sister Creers No 101 Bedford street. (37)

Roger Orton: Sustained by the seventies as a new president of the First Council of Seventy 9 Mar. 1845, even though they knew he had "addicted himself to drinking whiskey" (17)

-- Apr 12, 1845

Hosea Stout writes in his diary: "At home until about two o'clock and then went with my wife to the Masonic Hall to a feast of beer and cakes prepared by the Old Police. The Old Police and wives and some of the Twelve were present; we had a joyful time, as much cakes and beer as we could eat and drink; we broke up about nine o'clock p.m. and I then came home." (7)

-- Apr 15, 1845

[Apostle Wilford Woodruff Journal] 15th I visited a number of Saints during the day. Dined with Br George Hewett 54 Red Bank Manchester. Took tea with Sister Holebrook. Took rail cars at 6 oclok & rode with my family to Liverpool. Distance of the day 40 m. (37)

-- May 1, 1845

The TIMES AND SEASONS denies that Latter-day Saints engage in polygamy. It also asks, concerning the concept of sending missionaries to Africa: "Have the common propensities of the heathen to do evil been lessened by the labors of the clergy, in as great a proportion as drunkedness and debauchery had increased by civilized intercourse under the board of foreign mission?" (7)

-- May 2, 1845

[Apostle Wilford Woodruff Journal] May 2d I left Liverpool on the rail road & rode to Preston & spent the day with Elder Hardy in visiting the Brethren. I took Breakfast with Capt Willis 136 victoria st And Dinner with Sister Creer at 101 Bedford street. I took tea with Elder John Holsal Taylor North Road. I called upon Br Newsom's London Road. I met with the Council in the evening & spent the night at Capt Willis with Br Hardy. Distance of the day 35. (37)

-- May 3, 1845

[Apostle Wilford Woodruff Journal] 3d I took coach with Br Hardy & rode to Blackburn & called upon Elder John Hartley. We soon had an interview with Elder Wm. Speakman who went with us through the town. We visited their room which they had fitted up & sent for me to come & open it. Their seemed to be some misunderstanding between the Preston Singers & the Blackburn Saints But I trust it will be settled amicably.

I took tea with Br Hartley. Sister Hartley presented us with a good dish of Cockels. Elder Hardy returned to Preston in the evening. Distance 9 miles. I spent the day & night at Br Hartleys. (37)

-- May 11, 1845

[Apostle Wilford Woodruff Journal] ...Met in the Afternoon. I blessed the bread & wine & it was administered to the Saints after which the time was taking up by the Brethren & sisters in bearing testimony of the work of God, & the Power of God rested upon the Congregation untill it melted us into tear This is the Conference that Br Kimball speaks of in his Journal.... (37)

-- May 12, 1845

[Apostle Wilford Woodruff Journal] 12th I parted with the lovely Saints in Clith-ero took Coach rode to Blackborn. From thence to Preston whare I had the happy privilege of meeting with Elders Holmes & Hardy. I met the Saints in Preston & Preached to a full house. Was followed by Elders Holmes. I spoke from the CII Psalm. We had a good time. I spent the night with Elders Holmes & Hardy at Capt Willes. I had a severe Cold & pain in the head during the night. Distance 25.

This being the Whitson week all business was suspended & the people in the streets having a Holly day & at night their was so many drunk in the street & on the side walk that it was with difficulty for a sober man to go along without being run against. (37)

-- May 29, 1845

[Apostle Wilford Woodruff Journal] 29th I reeleyed 4 letters one from Holmes Clark Davis & Charles Miller. I wrote 2 letters one to Holmes one to Davis.

In the evening I went to the seashore with Elder Stratton to Baptize. On the way we saw a man run over a child with a waggon. Their was 500 people gatherd around it in as many minutes. They thought the child was killed but it soon revived. The man was taken up by the policee, & fined for being drunk & carelessness.

When we arived the water the tide was out. We got three cars to take the candidates down into the water and Elder Stratten went down into the sea and baptized 12 persons. We had a plesant and interesting time. Many of the Saints were present & numbers of the world & the whole company left the beach singing by the way. I took supper with Br Hall. Distance 6 m. (37)

-- May 30, 1845

[Apostle Wilford Woodruff Journal] ...After returning to the city I took tea at Br Caines & attended council with the officers of the Liverpool Branch & had a good time. Distance 10 m. (37)

-- Jun 9, 1845

[Apostle Wilford Woodruff Journal] 9th I went to Br James Albon's & took Dinner & remained with him untill 4 oclok. He told me a long yarn about all the troubles he had been through since he had been in the Church his being Cut off &c.

I took tea with Br Benjamin Morgan's Children three Daughters & one Son. His Son Benjamin Died about three months since. Those I spent the evening with were all in the Church & made many inquiries concerning their father who had lived with me in Nauvoo. I returned home & spent the night. 4. (37)

-- Jun 11, 1845

[Apostle Wilford Woodruff Journal] 11th In company with Elder Davis & Br Crump I visited the British Museum. I found many alterations had taken place since I was there in 1840. I took Dinner & tea with Brother Henry Crump No 1 Flecher row vineyard Walk Clarkenwell. He is a Jeweller & will make me a finger ring according to order. I returned home & spent the night. 6 m. (37)

-- Jun 12, 1845

[Apostle Wilford Woodruff Journal] ...I returned to Brother Booths & took tea.... (37)

-- Jun 13, 1845

[Apostle Wilford Woodruff Journal] 13th I wrote a letter to Mrs Woodruff. We had a visit from Mrs Sangiovanna & her little boy a little time in the morning's walk. Brother Francis Belany measurd my feet for a pair of Boots. It was a hot day. We dined with Br John Teter Sheib No 9 Frederick st. Regents Park. Took tea with Brother Manister No 60 Totenham Court road. (37)

-- Jun 14, 1845

[Apostle Wilford Woodruff Journal] After Dinner we walked through each appartment of the Whithead Brewery. It was a large esstablish-ment. I saw the Process of making Porter & ale through all its operations. They manufactur 1,000 barrels of Porter each day of the year & 100 Barrels of Ale. They have 35 set vats in the shape of hogshead that will hold one thousand barrels each making 35,000 barrels. They have suller room for 35,000 barrels more so they can store away 75,000 barrels of Porter or ale. They have two steam engines carrying on the esstablishment of 25 hors power each. After visiting each portion of this esstablishment I returned to Br Joiners & spent the night. Distance of the day 5 mile. (37)

-- Jun 16, 1845

[Apostle Wilford Woodruff Journal] ...I took Dinner with Br Morris took tea with Br Crump & returned home whare [there were] 2 letters for me one from President Brigham Young of Nauvoo & the other from Mrs Woodruff of Liverpool both of which I was glad to obtain. I wrote one in return to Mrs Woodruff. She sent me some of the Hair of Joseph Smith & the whole of the Smith Family & the quorum of the Twelve to put into a finger ring. Distance of the day 6 miles. (37)

-- Jun 17, 1845

[Apostle Wilford Woodruff Journal] ... We next went through the Soho Bazarr; also Lothar Arkade Also through each ap-partment of the National gallery again, & around the Trafalgar square & then home again. Took tea Blessed Mary Ann Mitchell And Br Wm. Booth & then walked home with Br Booth to the Borough. Then return back to Br Joiners & retired to rest. Quite weary. The whole distance of the day 20 miles. (37)

-- Jun 19, 1845

[Apostle Wilford Woodruff Journal] ...Called upon Br Wm. Booth & took tea. Sister Mary Ann Mitchell accompanied her Mother who has been totally blind for 2 years to meeting with us. (37)

-- Jun 23, 1845

[Apostle Wilford Woodruff Journal] ...After returning home from this place we called & dined with a brothers & then went into the borough & called upon Br Wm. Booth & spent the Afternoon & took tea with a number of the Saints.... (37)

-- Jun 24, 1845

[Apostle Wilford Woodruff Journal] ...The sleeping beauty of France with her jewels jems, necklace of brilliants around her while her bosom heaves with breath while asleep looks as natural as life. Nepoleon under almost evry circumstance of life is there represented. The Identical Carriage with all its Convenience for sleeping, writing, deposit for armour that he rode in at the battle of watterloo is there & the bed he died upon at St Hellena, with his dressing case gold snuff box, knives pens pencils, & all small articles that he used about him. Their is nothing fictitious but real except the personages being of wax figures & their expressions, countenances looking so much like life & then some of them moving by Clock work that one would naturally suppose they were living beings. The following is merly an extrat of some of the characters & names that are to be seen: ... (37)

-- Jun 25, 1845

[Apostle Wilford Woodruff Journal] June 25 I attended a tea meeting with the Saints in London & had a good time. I deliverd my farewell address to them.

After walking to the burough with Br Davis & some of the Saints I returned with him & spent the night at Br Joiners. Distance of the day 12 miles. (37)

-- Jun 29, 1845

[Apostle Wilford Woodruff Journal] ... I dined & took tea with Br Price & Breakfast with Br Mannan. 6 miles. (37)

-- Jun 30, 1845

[Apostle Wilford Woodruff Journal] 30th I wrote 2 letters one to Elder Davis & one to Elder Hedlock. I attended a tea meeting with the Saints at their hall. Over 200 sat down. Some catholics & others were present. We had a good Cheerful time. I address the meeting in the evening. 4 m. (37)

-- Jul 3, 1845. Thursday.

[William Clayton Journal] At 4 met at Dr. Richards with President Young, H. C. Kimball, W. Richards, J. Taylor, A. Lyman, G. A. Smith, O. Pratt, N. K. Whitney, G. Miller, L. Richards and J. Young. We offered up our prayers for variety of subjects. I read a letter which I wrote for President Young to Brother Woodruff in England, which was accepted. It was decided to employ Brother [Isaac] Morley to make 100 barrels of wine for sacrament. Also to purchase a raft of Lumber laying at the w[h]arf of 150,000. (26)

-- Jul 24, 1845

[Anointed Quorum] Thursday, "the Holly order" met at 4 p.m. at Willard Richards's "office" , and "the Quorum agreed to take no more snuff & tobacco for 6 weeks" . (39)

-- Jul 29, 1845, Tuesday

[William Clayton Writings] On 29 July 1845, ... after a hard day at the office, he went to the home of John Kay where, he said, ``we played till near 1 o clock chiefly with the violin. There was a first rate supper provided with plenty of wine and good things.'' (27)

-- Aug 6, 1845

[Apostle Wilford Woodruff Journal] 6th I recieved a letter from S.M.S. & wrote one to Wm. Walker & one to Sister Beer 2 L. 4 m. (37)

-- Aug 9th 1845

[High Council Minutes]

The High Council of the Church of Jesus Christ of Latter Day Saints met in council this day in the dwelling of Elder George A. Smith's

Opened by prayer from Pres't John Smith

Counsellors Present.

Samuel Bent James Allred

David Fulmer Alpheus Cutler

Thomas Grover George W. Harris

Newel Knight Aaron Johnson

Ezra T. Benson William Huntington

Presidents John Smith and Charles C. Rich presiding with Prest. Bent.

Wm Pomroy was cut off from the Church by a unanimous Vote of the Council for drunkeness, profanity and for cursing the President of the Church; on the testimony of Counsellor Huntington, and Pres't John Smith.

Voted unanimously that Selah Lane be cut off from the Church of Jesus Christ of Latter Day Saints for unchristian like conduct, and publication of the same be given in the "Times And Seasons" and Neighbor. Unanimously Voted that Elder Freeman Nickerson, fill the seat of Counsellor Sherwood during his absence on a mission. Also Voted that the Clerk give notice to Brother Alanson Ripley to appear before the Council in two weeks from to day at two o'clock P.M.

Voted to adjourn to the present place of meeting, untill Saturday two weeks from to day at two o'clock afternoon. Closing prayer by Prest Bent.

APPROVED C.C. Pendelton Clk (30)

-- Aug 10, 1845

[Apostle Wilford Woodruff Journal] 10th Sunday I met with the Saints in the Afternoon & preached in the evening. I took tea with Br McGuffee. Sister Mary Holebrook is on a visit at our house for a few days attending meeting with us to [ ]. 6 m. (37)

-- Aug 25, 1845

[Apostle Wilford Woodruff Journal] 25th In company with Elders Holmes, Ure, Roger & Travis we walked through the city. Went through the simetry. From there to the Cholery Monument erected in memory of the many hundreds of townsmen who wer suddenly Cut down with the Cholery & buried in deep pitts. They were treated in the following manner: When any were taken unwell they were Carried in a basket to the poor House. The docters stood ready gave brandy & laudlure & when they got stupifyed & still was generally supposed to be dead was immediately put into a box & buried. Some come to while going to the grave & were liberated from their coffins & are living yet. Probably many were buried alive. 10 m.

In the evening Elder Holmes preached upon the reign of Christ. I followed him. We both had a good time. (37)

-- Aug 27, 1845

[Apostle Wilford Woodruff Journal] 27th I spent the day in Manchester. Dined with Mr Holebrook & took tea with Br Shelden. Then Parted with Br Holebrook Br Holmes & the Saints. Took cars rode to Liverpool & spent the night at home. 30 m. (37)

-- Sep 15, 1845

[Apostle Wilford Woodruff Journal] 15th I spent the day in Manchester with Elders Holmes & Ross. We took tea with friend Holebrook.

In company with Mrs Woodruff & others friends I went through the Manchester Museum. Among other Curiosities we saw the representation in glass of the Largest diamond in the world now in the possession of the Emperor of Russia about the size of a turkeys egg valued at Â£125,000,000 pound sterling or $625,000,000 dollars.

During the evening we rode to Newton & spent the night with Br Simpkins. 20 m. (37)

-- Sep 18, 1845

[Apostle Wilford Woodruff Journal] 18th I recieved 4 letters to day & wrote 4 one to M Holmes containing 16 Reciepts for Temple Money for the Manchester Confernce. The spirit of the devil is manifesting itself in some of the Churches abroad at the Present time. A priest in the Glasgow Conference has published a work denying the attonement of Christ. James Gallet has surrendered his Presidency in the Mackelsfield Conference. Father Crook over the Birmingham Conference gets drunk & fights with the Saints and thus the enemy is trying to creep in to the midst of the Saints at the present time.

Mrs Woodruff come home with her Children in the evening well & cherfull & spent the night. I did not inform her of the death of her Mother wishing her to get rested first. 4. (37)

-- Oct 12, 1845

[Apostle Wilford Woodruff Journal] 12th I recieved 4 letters & wrote 3 to Elders Holmes, Hardy, Crump, & A. Fielding took tea at my house. (37)

-- Dec 7, 1845. Sunday.

[William Clayton Journal] In the Temple all day. All the first quorum with one or two exceptions were present both male and female. About 1 o'clock we clothed. Dressed in ceremonial robes and aprons. The meeting was opened by prayer by Joseph Fielding. After which Elders Taylor, Hyde, Phelps, Pratt and John Smith each expressed their feelings in regard to our present privilege of meeting in the Temple in spite of the combined opposition of men and devils. During the speaking, the Bishops having provided Bread and Wine, the bread was broke by Brother Kimball and then blessed by him and handed round by Bishop Whitney. Joseph Young then blessed the wine which was also passed around by Brother Whitney. ... (26)

-- Dec 14, 1845. Sunday.

[William Clayton Journal] ...Soon after 11 o clock those who were present were ordered by the president to clothe themselves, which being done and seated at 20 minutes after 11 o clock, sang, "Adam Ondi Ahman" &c. After which we bowed before the Lord and President Young offered up prayers. We next sang "Glorious things of thee are spoken" &c. When bread and wine having been provided by Bishop N. K. Whitney Elders Isaac Morley and Charles C. Rich were called upon to administer the sacrament. They broke the bread which was then blessed by Isaac Morley and passed round by Charles C. Rich, who also blessed the wine and passed it round likewise.... (26)

-- Dec 21, 1845. Sunday.

[William Clayton Journal] According to appointment on Sunday last, a meeting was held in the east room this day of all those who could clothe themselves in the garments of Priesthood, 75 persons were present, Elder H. C. Kimball presiding . . .

At 5 minutes before 11, the song "Glorious things of thee are Spoken" was sung. Father John Smith then made a few remarks, blessed the bread and it handed round by Bishop Geo. Miller, the Wine was blessed by Geo. Miller and handed round by him. While the wine was passing round, Elder George A. Smith arose and addressed the congregation.... (26)

-- Dec 25, 1845

[Apostle Wilford Woodruff Journal] ...Br Enion accompanied us across the river And we all attended A tea meeting of the Saints held at the Music Hall. There were 3 or 400 sat [at] the tables pertaking of the bounties of the earth. After the repast was over tables were Cleared away. Elder Woodruff was chosen Chairman of the meeting. Many speaches was made by Elders Woodruff, Ward, Hedlock & A large Number of other elders & the meeting past off well & interesting. 10 m. (37)

-- Dec 28, 1845. Sunday.

[William Clayton Journal] ... Prayer by Amasa Lyman asking a blessing on the bread. Bread passed round by Charles C. Rich and George Miller. Blessing on the wine asked by P. P. Pratt. While the wine was passing, sung the hymn Adam Ondi Ahman.... (26)

-- Feb 9, 1846

... on one of the flatboats a wagon and team of oxen go off into the river after "a filthy wicked man squirted some tobacco juice into the eyes of one of the oxen." This unbalances the flatboat which takes on water and sinks. Mormon Samuel W. Richards writes: "In the eve. met at the Temple with a select party for a Dance, several of the twelve being present, and all the Brass band. Commenced a little before Eight with preyer by Bro. Hyde, and continued the merriment with a plenty of wine untill 10 minutes to 3 morn. Continued work at the Temple as usual and on" (11)

-- Mar 2, 1846

[Apostle Wilford Woodruff Journal] 2d Our spirits are better cheered this morning than they possibly could be with new wine. For the wind has not ownly continued through the night to blow us on our course 10 not an hour but this morning it seems settelled in the North East And we have A beautiful fair gale that fills evry sail & wafts us on our Course towards New York 11 or 12 not an hour.... (37)

-- Mar 8, 1846

[Apostle Wilford Woodruff Journal] 8th Sunday I Attended Meeting at the American Hall corner of Grand & Broadway. I Preached in the morning communed in the Afternoon took Dinner with Br I F. Carter & tea with Br Davis 142 Spring st. I Preached in the evening. Br & Sister Carter was Present. I saw Mrs Sloan. She sends her respets to Phebe. I spent the night with Br Carter. Distance 6 mile. (37)

-- Mar 10, 1846. Tuesday.

[William Clayton Journal] ...A beer keeper next sent word that he did not want us to slight him and we went and played him a tune and then took some of his cake and beer... (26)

-- Mar 31, 1846

[Apostle Wilford Woodruff Journal] ...After going through the town we took tea with Br Hollister. We then returned to the tavern whare we spent the night. I called upon one Brother And his family the ownly Saints residing in the city. They were baptized by Elder O. Pratt in Washingtom The whole distance of the day 110 miles. (37)

-- Apr. 29, 1846

[Temple] In the afternoon met in the attick story of the temple with the members[,] who formed a prayer circle in [Room] No. 1 and apart in [Room] No. 2 with our wives and had a feast of cakes, pies, wine & where we enjoyed ourselves with prayer, preaching, administration for healing, blessing children, and music and dancing untill near midnight. [Samuel W. Richards journal, Apr. 29, 1846] (40)

Minutes of the Dedication of the [Nauvoo] Temple April 30th, 1846. ... (I speak confidently[.] When Porter Rockwell came in with mail I met him. The last time he came[,] [he] was intoxicated.)... (40)

-- Apr. 30, 1846

Met at sundown in the temple for prayers as usual, after which (with our [temple] clothing) we repaired to the lower room for the purpose of dedicating the same. [A total of] 30 men selected for that purpose were present. After some conversation and singing[,] a prayer circle was formed immediately in front of the Melchizedek stand. O[rson] Hyde was President, and Joseph Young, mouth, after which those present were seated in the stands to represent the order of the Priesthood; myself being seated in the Teachers Stand, and a Dedicatory prayer was offered by O[rson] Hyde to which all responded "amen." After the prayer ended all shouted with a loud voice, "Hosannah, Hosannah, Hosannah to God and the Lamb, Amen, Amen, Amen!" which was repeated three times * After the services of the evening were over, by proposition of Bro. Hyde, we all went into the attick storey of the Temple and enjoyed a feast of rasins, cakes, and wine * and there decided that the temple hands should meet [the] next day at 2 oclock to enjoy themselves with cakes and wine. When about 12 we dispersed having enjoyed the blessings [and] privilege of dedicating the second Temple, built upon the Land of Zion in the last days, unto the Lord, and it was accepted by him. [Samuel W. Richards journal, Apr. 30, 1846] (40)

-- Jun 10, 1846. Wednesday.

[William Clayton Journal] Went fishing at daybreak and caught 36. Weather hot. We started about 9 o'clock and found the roads good but over hills and ravines all the day. At about 6 o'clock we came in sight of the Pottawattamie [Indian] village. [Then] about 2 miles from it they discovered us coming and we soon saw a number of them riding towards us. Some had bells on their horses which frightened our horses and cattle. James and I took the horses and let the others take the Oxen the best way they could. Some of the Indians followed our wagons and enquired often for whiskey.... (26)

-- Jul 6, 1846

[Apostle Wilford Woodruff Journal] 6th It was A warm day. We continued our journey And camped at night at the same place whare I camped in the grass with Br Parley. An Indian Chief And some squaes camped near us. The Indian said He was going to meet with mormons & smoke the pipe of peace. (37)

-- Jul 18, 1846

[Apostle Wilford Woodruff Journal] 18th My left side was exeeding lame this morning But Col Little rubed it thoroughly with red pepper, lumborum, whiskey &c and it was much better.... (37)

-- Aug 19, 1846

Brigham Young writes to the members of the Mormon Batallion: "We have the opportunity of sending to Fort Leavenworth, this morning, by Dr. Reed, a package of twenty-five letters, which we improve, with this word of counsel to you all: If you are sick, live by faith, and let the surgeon's medicine alone if you want to live, using only such herbs and mild food as are at your disposal. If you give heed to this counsel, you will prosper; but if not, we cannot be responsible for the consequences. A hint to the wise is sufficient." (7)

-- Aug 28, 1846

[Apostle Wilford Woodruff Journal] 28th Met in Council this morning with theOmaho's Chiefs & braves. We smoked the pipe ofpeace And then President Young spoke to them through there interpeter whose name was [ ] Informing them It was our desire to winter here And if they wished we would do some work for them make them a field & fix there guns &c. And many things were said which I Cannot now name. (37)

-- During August 1846

George Miller: Persuaded by Ponca Indian Chief Tea-Nuga-Numpa, traveled with pioneer company to mouth of Niobarra River August 1846, arriving 23 August. (41)

-- Oct 7, 1846

[Apostle Wilford Woodruff Journal] 7th Crossed the ferry early in the morning And returned to the Camp of Israel quite weary. We commencd getting juice out of the grape. We got out about 20 gallons of juice for wine, And met in Council with the Twelve. ... (37)

-- Oct 8, 1846

[Apostle Wilford Woodruff Journal] 8th I spent a part of the day making wine. ... (37)

-- Dec 18, 1846

[Apostle Wilford Woodruff Journal] 18th I spent the day getting Br John Sherman Fowler ready to go to Missouri to get a load of Provisions for the family's use. In the evening I went to the store to trade out my bill of goods consisting of shugar Molasses, Salt, Salaratus, cotton cloth drilling striped shirting flannel cotton batting shoe thread coffee tea, a lantern 3 primmers calico and [.] amounting in all to $[ ].

Returned home. Mrs Woodruff took out of her family box her portrait to see the likeness of her little Joseph we had buried. (37)

-- Jan 17, 1847

Brigham Young addresses the assembled Saints "showing that the church had been led by Revelation just as much since the death of Joseph Smith as before, and that he was a great and good a man, and as great a Prophet as ever lived upon the earth, Jesus excepted. Joseph received his apostleship from Peter and his brethren, and the present apostles received their apostleship form Joseph the first apostle, and Oliver Cowdery, the second Apostle." Later at Municipal High Council meeting Young "cautioned the brethren against selling whiskey to the Indians . . ." (11)

-- Jan 21, 1847

[Apostle Wilford Woodruff Journal] 21st I spent this day in Council with the Twelve And searching out the news of the day. I attended the High Council in the evening with the Twelve & Bishops But was quite unwell with cold and sore throat.

- = = = = = = = = = = = = = = = = = = = = = = = =

The following is A true copy of A Revelation given dated Winter quarters Camp of Israel Jan 14th 1847:

- = = = = = = = = = = = = = = = = = = = = = = = =

The word and will of the Lord concerning the camp of Israel In their journeyings to the west.

Let all the people of the Church of Jesus Christ of Latter day Saints, and those who journey with them, be organized into Companies with a covenant and promise to keep all the commandments and Statutes of the Lord our God: Let the companies be organized with Captains of Hundreds, Captains of Fifties, and captains of Tens with A President & his two councillors at their head, under the direction of the Twelve Apostles. And this shall be our Covenant that we will walk in all the ordinances of the Lord.

Let each Company provide themselves with all the Teams, waggons provisions, Clothing, and other necessaries for the journey that they can. When the companies are organized let them go to with their might to prepare for those who are to tarry.

Let each Company with their Captains, And Presidents, decide how many Can go next spring; then Choose out a sufficient number of able bodied and expert men, to take teams, Seeds, and Farming utensils, to go as Pioneers, to prepare for puting in spring crops.

Let each company bear an equal proportion, according to the dividend of their property, in taking the poor, the widows, the Fatherless, and the families of those who have gone into the Armey, that the Cries of the widow and the Fatherless come not up into the ears of the Lord against this people.

Let each company prepare houses, and fields for raising grain, for those who are to remain behind this season. And this is the will of the Lord concerning his people; Let every man use all his influence and property &c to remove this people to the place whare the Lord shall locate a stake of Zion; And if ye do this with a pure heart in all faithfulness, ye shall be blessed. You shall be blessed in your flocks, and in your herds, and in your fields, and in your houses, and in your families.

Let my servents Ezra T. Benson and Erastus Snow organize a Company, and let my servants Orson Pratt and Wilford Woodruff organize A Company: Also let my Servants Amass Lyman and George A. Smith organize a company and Appoint Presidents and Captains of hundreds and of fifties and of tens; And let my servants that have been Appointed go and teach this my will to the Saints that they may be ready to go to a land of peace.

Go thy way and do as I have told you; and fear not thine enemies for they shall not have power to stop my work. Zion shall be redeemed in mine own due time, and if any man shall seek to build up himself and seeketh not my council he shall have no power, and his folley shall be made manifest. Seek ye and keep all your pledges one with another and covet not that which is thy brothers.

Keep yourselves from evil to take not the name of thy God in vane, for I am the Lord your God even the God of your Fathers, the God of Abraham and of Isaac and of Jacob. I am he who led the children of Israel out of the Land of Egypt and my arm is streched out in the last days to save my people Israel.

Cease to contend one with another. Cease to speak evil one of another. Cease drunkenness, and let your words tend to edefying one another. If thou borrowest of they neighbor, thou shalt restore that which thou hast borrowed. And if thou Canst not repay, then go straitway, and tell thy neighbor lest he condemn thee.

If thou shalt find that which thy neighbor has lost, thou shalt make diligent search, till thou shall deliver it to him again. Thou shall be diligent in preserving what thou hast, that thou mayest be a wise steward; for it is the free gift of the Lord thy God, and thou art his steward.

If thou art merry, praise the Lord with singing, with music, with dancing and with a prayer of praise and thanksgiving. If thou art sorrowful call on the Lord thy God with supplication, that your souls may be Joyful.

Fear not thine enemies for they are in mine hands and I will do my pleasure with them. My people must be tried in all things, that they may be prepared to recieve the glory that I have for them, even the glory of Zion. And he that will not bear Chastizment, is not worthy of my Kingdom.

Let him that is ignorant learn wisdom by humbling himself, and Calling upon the Lord his God, that his eyes may be opened that he may see, and his ears opened that He may hear, for my spirit is sent forth into the world to enlighten the humble And Contrite, and to the condemnation of the ungodly.

Thy brethren have rejected you and your testimony, even the Nation that has driven you out; and now Cometh the day of their Calamity, even the days of sorrow like a woman that is taken in travel; and their sorrow shall be great, unless they spedily repent! /Yea very spedily./ For they killed the prophets, and they that were sent unto them. And they have shed innocent Blood, which crieth from the ground against them.

Therefore marvel not at these things, for ye are not yet pure: thou canst not yet bear my glory, But thou shalt behold it, if ye are faithful in keeping all my words that I have given you from the days of Adam to Abraham; from Abraham to Moses, from Moses to Jesus and the Apostles and from Jesus and his Apostles to Joseph Smith, whom I did Call upon by mine Angels, my ministering servents and by mine own voice out of the Heavens, to bring forth my work, which foundation he did lay, and was faithful and I took him to myself.

Many have marvelled because of his death, but it was needful that He should seal his testimony with his blood, that he might be honored and the wicked might be condemned.

Have I not deliverd you from your enemies, ownly in that I have left a witness of my name? Now, therefore, harken O ye people of my church; and ye Elders, listen together. You have recieved my kingdom. Be diligent in keeping all my Commandments, lest judgment come upon you, and your faith fail you, and your enemies triumph over you. So no more at present. Amen and Amen. (37)

-- Friday, Jan 22, 1847.

[Apostle Willard Richards Journal] Dr. [Willard Richards] immediately arose and repaired to Elder BensonÃ‚Â’s where he found Presidents B. [Brigham] Young, H. C. [Heber C.] Kimball, O. [Orson] Pratt, Joseph Young, and E. T. [Ezra Taft] Benson, who soon invited them to his table well furnished with nice pork, fat beef, roast turkey, and apple pie. Dr. Richards carved the turkey and Mrs. Benson poured the tea and coffee. (42)

-- Mar 7, 1847

[Apostle Wilford Woodruff Journal] 7th Sunday I met with the Saints in our ward. Bishop Smoot addressed the people concerning the [ ]. I followed him And requested the people that had means to carry sumthing to the Bishop to [for ] the poor to carry flour meal meat coffee shugar &c & I promised I would do the same. We dismissed the meeting & I called in to hear Br Kimball speak A few moments.

I then went home & carried the Bishop 30 lbs flour half bushel meal 4 lbs shugar 2 lb coffee & others took him some things. Br Smoot & myself took some of the things brought in & went to visit the sick. We called upon Br Bundy & Sister Cox both of which were sick. Also Job Smith. We anointed them with oil lade hands upon them & prayed for them & left them some provisions. I then visited Sister Harris & administered to Her with Br Phelps. I spent the night at Br Smoots untill bed time. (37)

-- Apr 14, 1847

[Apostle Wilford Woodruff Journal] 14th After getting all things in Readiness to leave I called my family to gether & Blessed my wife & childrens And left them in the hands of the Lord. I bid farewell to father Woodruff & family and all around me & took my leave of winter quarters & in company with Elders O Pratt, Lyman G. A Smith E Snow & others we again took the indian trail & rode through the prairie to the Elk Horn & went over on a raft & camped two miles below the ferry, & we had a splendid supper composed of fried Cat fish pork beans, short Cake, Honey Comb, coffee, milk &c &c. We all eat vary Harty. Had prayers & retired to bed. 25 miles. (37)

-- Apr 21, 1847. Wednesday.

[William Clayton Journal] Arose at 5, my face easier, but swelled and my gums raw. Took breakfast on fish and coffee, but ate no bread it being very dry and hard I could not bear to put it in my mouth.... (26)

-- May 4, 1847. Tuesday.

[William Clayton Journal] .... Brother Johnson bought a buffalo robe of the man for about a pound and a half of coffee, and another brother bought one for a pound of sugar and a little Pork. I feel my mind relieved by this unexpected privilege of writing back to my dear family and hope they will have the pleasure of perusing the contents . . . (26)

-- May 9, 1847. Sunday.

[William Clayton Journal] ...President Young took tea with Elder Kimball, and afterwards they started out together, with one or two others to look at the country ahead of us . . . (26)

-- May 24, 1847. Monday.

[William Clayton Journal] .... Elder Sherwood returned with them and soon after came back accompanied by the chief and his squaw who signified a wish to abide with our camp tonight. The brethren fixed up a tent for them to sleep under. Porter Rockwell made them some coffee, and they were furnished with some victuals. The old chief amused himself very much by looking at the moon through a telescope for as much as twenty minutes.... (26)

-- May 29, 1847. Saturday.

[William Clayton Journal] President Young then addressed the meeting in substance as follows:

".... The brethren say they want a little exercise to pass away time, but if you can't tire yourselves bad enough with a days journey without dancing every night, carry your guns on your shoulders, and walk, carry your wood to Camp instead of lounging and laying sleeping in your wagons, increasing the load untill your teams are tired to death and ready to drop into the earth. Help your teams over mud holes and bad places instead of lounging in your wagons and that will give you exercise enough without dancing. Well, they will play cards, they will play checkers, they will play dominoes, and if they had the privilege and were where they could get whiskey, they would be drunk half their time, and in one week they would quarrel, get to high words and draw their knives to kill each other. This is what such a course of things would lead to. Don't you know it? Yes. Well then why don't you try to put it down? I have played cards once in my life since I became a Mormon to see what kind of a spirit would attend it, and I was so well satisfied that I would rather see the dirtiest thing you could find on the earth, than a pack of cards in your hands... (26)

-- Jun 2, 1847. Wednesday.

[William Clayton Journal] .... A few weeks ago a party came down and stole twenty-five horses, all that they had at the Fort, although they were within 300 yards of the Fort at the time and a guard round them. The Sioux will not steal on their own land. A pair of Moccasins worth a dollar, a lariette a dollar, a pound of tobacco a dollar and a half and a gallon of whiskey $32. They have no sugar, Coffee nor spices as their spring stores have not yet arrived. They have lately sent to Fort Pierre 600 bales of Robes with 10 robes in each bale. Their wagons have been gone 45 days &c. There are about [] souls at this fort, mostly French, half-breeds and a few Sioux Indians.... (26)

-- Jun 20, 1847

[Apostle Wilford Woodruff Journal] ... We turned out our horses in good feed got supper which was Bacon, Buffalo, corn bread, coffee Milk &c then lay down upon the ground & spent the night under A tent with the Missourians but did not rest well.... (37)

-- Jun 29, 1847

[Apostle Wilford Woodruff Journal] I returned to meet the camp about 4 miles & was informed that Br Fowler was vary sick & in my carriage I went back & met him & found him in great distress in his head, back, & bones through out. He Complained bitterly of the jar of the waggon, And finally was out of his head & became wild. I did not get into camp untill near 9 oclok. I then Commenced doctoring him with composition, tea, pills &c & He soon began to get better & had a comfortable nights rest. Distance of the day 23 3/4. (37)

-- During 1847. July

(George A. Smith) Five feet, ten inches tall, Smith weighed 250 pounds. An English traveler described him as "a huge, burly man, with a Friar Tuck joviality of paunch and visage, and a roll in his bright eye which, in some odd, undefined sort of way, suggested cakes and ale. He talked well, in a deep rolling voice, and with a dash of humour in his words and toneâ€”he it was who irreverently but accurately likened the Tabernacle to a land turtle." (14)

-- Aug 10, 1847. Tuesday.

[William Clayton Journal] ... I acknowledge that I have had the privilege of riding in a wagon and sleeping in it, of having my victual cooked, and some meat and milk, and occasionally a little tea or coffee furnished. My flour I furnished myself.... (26)

-- Sep 7, 1847

[Apostle Wilford Woodruff Journal] 7th The camps were all busy this morning in preparing to leave. ...The ground was coverd with snow which continued to fall untill evening. I took supper with Br Shirtliff. This Hundred prepared A feast for the whole Pioneer Camp & furnished A table Here in the wilderness In the most splendid manner for one hundred persons. More than that Number eat at the table & were filled with roast, & Broiled Beef, pies, Cakes, Bisket Butter, Peach sauce, Coffee, tea, Shugar, & a great variety of good things.... (37)

-- Sep 12, 1847

William Clayton writes: "Our bread stuff is now out and we have to live solely on meat the balance of the journey. John Pack has got flour enough to last him through. We have all messed together untill ours was eat up, and now John Pack proposes for each man to mess by himself. He has concealed his flour and beans together with tea, coffee, sugar &c. and cooks after the rest have gone to bed. Such things seem worthy of remembrance for a time to come." (7)

-- Sep 21, 1847

[Apostle Wilford Woodruff Journal] ... The old Chief then proposed that we smoke the pipe of peace, And also Said that if our chief pointing to President Young would go to their Camp they would smoke with him & give him up the Horses which his men had taken. But Brother Young did not feel well & we did not think it prudent for him to go.... (37)

-- Sep 25, 1847. Saturday.

[William Clayton Journal] .... tie has got plenty of flour meal, beans, tea, coffee, sugar &c. while most of the camp are destitute of everything but meat, and while he continues to take the tallow and best of the meat there will be hard feelings against him.... (26)

-- Dec 5, 1847

[Apostle Wilford Woodruff Journal] ...Went into Br Hydes House & Had a feast of pie & strawbury wine & retired to rest. (37)

-- 1847. December 23

(Emma Smith) : Married non-Mormon businessman Lewis C. Bidamonâ€”an attentive husband and father, although he had a drinking problem and fathered an illegitimate child whom Emma raised as her own. (14)

-- Feb 13, 1848

[Apostle Wilford Woodruff Journal] ...Meeting was dismissed After which in company with Mrs Woodruff I went to Br Pulsiphers And soon Presidents Young & Kimball came & attended to sealing four couple in matrimony. We had A feast of spruice beer & cakes on the occasion.... (37)

-- Feb 23, 1848

[Apostle Wilford Woodruff Journal] [Brigham Young's remarks] ...The spirit of devils who are deprived of Having tabernacles are constantly making war with men who have tabernacles & they strive to take up their abode in the tabernacles of men because they have none of their own, & when they can get a chance they will many of them croud into one man & try to reign there & some times they will kill the body & then the spirit of the man & devils all have to leave it. Some times in sickness & weakness the spirit of deavels get possession of the body whare the spirit of man is pure & overcomes it but the moment the spirit leaves the Body it is beyound the power & reach of the devils. Some children are killed in this way for the devil is making war with every thing that has A tabernacle esspecially the Saints, & the devil rules a great deal in the hearts of the Children of men. And if He cannot go in any other way He will go into A Barrel of whiskey & run down their throats. And when the saints get into the valley away from the gentiles the deavel will get into the Half mormons Hickery mormons & will plead with them to get into them.... (37)

-- Aug 12, 1848

[Apostle Wilford Woodruff Journal] 12th We took the rail road for Boston. Were 11 hours on the way. Distance 200 miles.

We put up for the night at the Western Echange Hotel. After tea I took A walk over Cambridge bridge to Cambridge port & found Br Alexander Badlam Manufacturer of Coach Piano Forte And furniture copal Varnish Corner of Washington & Main Street Cambridgeport.... (37)

-- Aug 13, 1848

[Apostle Wilford Woodruff Journal] ... He is the Presiding Elder of that Branch of the church Miremichi N. Brunswick. He went home with me & took tea & spent the evening with me. I had A happy time with him. I found him to be a good spirited man. (37)

-- Oct 8, 1848

[Apostle Wilford Woodruff Journal] ... We took tea with Br Adams on 5 st above Brown A tobaconist. Br Appleby Preached in the evening from Gal ch 7, 8, 9 vers Though we or an Angel from Heaven &c. He spoke well & much to our edifycation.

I followed him. Bore testimony to the work Addressed the saints & dismissed the meeting. I had A good time all day And the best meeting that I have had in the eastern country on this mission. (37)

-- Nov 30, 1848

[Apostle Wilford Woodruff Journal] 30th This is thanksgiving day in Mass. I dined upon A Baked goose And plum pudding with my family.

Br & sister Page took tea with me. Br & Sister Badlam Br & sister Bird & sister Luce spent the evening with us. I spoke upon the things of the Kingdom of God. I recieved A letter from Little & Hardy & wrote one to Br Haven.

I was At A large fire in Cambridgeport during the evening several Buildings Burned. (37)

-- 1849

[Apostle Wilford Woodruff Journal] ...It is here [America] whare Presidents Govornors Judges and rulers of the Land with thousands of the people have broaken the laws & constitution of the United States and the several States by turning mob And persecuting many of their own citizens who were the Saints of Goth Have deprived them of the rights of citizenship, burned their goods & dwellings, taken some of them prisioners held mock trials over them by a mob Jury who were their Jury by Day & guard by night who would pour whiskey down each others throats And then God Dam God, And Jesus Christ the Holy Ghost, And evry religious sect they could think of & close their songs with the words God Dam the God Dam Mormons. Then would imprision the saints in Chains And feed them on Human flesh And finally murdered many of the Saints with the Prophets whom God hath sent unto them to Call them to Repentance.... (37)

-- Jan 22, 1849

[Apostle Wilford Woodruff Journal] 22 And rode to Boston And Arived home sick And weary. Mrs Woodruff commenced doctering me. I took an Emetic of strong thoroughwert or Boneset tea. I found myself very Bilious And the tea done me much good... (37)

-- Feb 4, 1849

[Apostle Wilford Woodruff Journal] ... And Wilford Woodruff Jr. Now ordained A Priest can bless the bread And wine And Administer it to the family who Are members of the Church from time to time inasmuch As they have not A chance to Attend meeting in Any branch of the church.... (37)

-- Feb 6, 1849

[Apostle Wilford Woodruff Journal] 6th Wilford was vary sick through the day And at night. His symtoms were vary much like the Cholera. His symtoms of cramping vomiting &c Appeared dangerous. We Administered to him by the laying on of hands. We also steemed him And gave him herb teas. His cramping stoped yet he Complained of great pain in his bowels, which commenced swelling & Appeared As though inflammation was setting in. We gave pulverized charcoal in his teas to stop infla-mation which has great effect in such cases. We each bowed before the Lord & Called upon his name And Administered to him according to the order of the Priesthood And from that hour he began to recover & slept comfortably the latter part of the night. (37)

-- Feb 16, 1849

"Joseph said I command you to go and get another wife. I felt as if the grave was better for me than anything - but I was filled with the Holy Ghost that my wife and Brother Kimballs wife would upbraid me for lightness in those days - I could jump up and hallow. my blood clear as India rum, my flesh clear... (43)

-- Mar 10, 1849

[Apostle Wilford Woodruff Journal] 10th I recieved 3 letters to day one from Br & Sister Luther Scammans one from W. I. Appleby one from Br John Druce Haverstraw N.y. I also recieved the Herald N york weekly. It contained the Closing & breaking up of Congress which was A disgraceful scene. The member got drunk, fought, knocked each other down had bloody noses cursed damned &c which shows the state the Government is runing into. Elders J. C. Little & Whipple called upon me & spent the evening. I had a good time with them. (37)

-- Apr 1, 1849

[Apostle Wilford Woodruff Journal] April 1st Sunday I preached to the saints in New York in the forenoon & afternoon in great plainness to the Saints. G J Adams was present in the Afternoon. Left before meeting Closed. I took tea with Elder Hollister. I Called upon Ilus F Carter in the evening. (37)

-- Apr 10, 1849

[Apostle Wilford Woodruff Journal] 10th A rainy day. I had An interview with Appleby & Crump. I deliverd to Br Appleby $21, $15 for A. O. Smoot And $6 for Aphek Woodruff to buy Groceries with. I wrote A O Smoot A letter. I Called upon Mrs Mary Ann Banks 254 Seventh street. I took tea with them. Herd excellent Music & went home. (37)

-- Apr 11, 1849

[Apostle Wilford Woodruff Journal] 11th I wrote A letter to Aphek Woodruff & done up a bundle of papers to A O Smoot, A. Woodruff J. Benbow & B Young. I put my package in A Box & put in 4 lb. of [-] 2 lbs. tea for Aphek Woodruff besides the main bundle. I had $2 for the Above things of Crump. I met with the Saints. Had a good time. (37)

-- Apr 23, 1849

[Apostle Wilford Woodruff Journal] ... I was introduced to them. I took tea with him & family. He put Â£1 A sovereign into my hands at the table. May the Lord bless him fourfold I pray. 15 miles. (37)

-- May 8, 1849

[Apostle Wilford Woodruff Journal] 8th I wrote 3 letters to James Mellen, Wm Maxfield and Samuel Dam. I demanded Br Samuel Dam license for intoxication lying & disgracing the Cause.... (37)

-- Jun 17, 1849

[Apostle Wilford Woodruff Journal] + 17th Sunday I preached to the saints in Lowell. I read A Book in the evening Called Book of Captives Among the Indians including Smith Captivity. He gave an interesting account of A sacrafice offered upon to the Lord by An old Indian Chief who was nearly in a state of starvation & in great trouble. After purifying himself for 3 days with the best herbs He could get He goes before the Lord And builds An Alter lays A stone on the Alter And burns upon it all the tobaco He has And says O though Great Spirit I Here offer up unto thee the best thing I have, And all I have, And I know not when I shall get any more. And I now pray thee to hear my prayer & grant me my Petition which is this. Send A rain to raise this river two feet & a half that my Canoe can go into the Lake (Erie) so I can meet my brethren. Give me one Bear 2 Beaver, & 3 Coones. The Lord Herd his prayer & granted his request in all things. A rain came, the river rose 2 1/2 feet that night, He killed A bear 2 Beaver & 3 Coones.

How much the sacrafice of this Indian Chief was like the offerings of Ancient Israel. This Exhample should teach even the Latter Day Saints A lesson. Let them offer their sacrafices as did this Indians And their prayers will be herd And Answered. (37)

-- Jun 27, 1849

[Apostle Wilford Woodruff Journal] 27th I was sick this morning. Have taken cold. Settelled in my side. In the Afternoon I crossed the bay to Camden with Br Pearce & Luce. Called upon sister Glover. Took tea & walked to Goose River. Spent 2 Hours with Br Henry Mullen who was at work on a ship. We went to Mr Paul Perrys who was friendly & spent the night. 15 m. (37)

-- Aug 1, 1849

[Apostle Wilford Woodruff Journal] Elder James Skerry who formerly presided over this branch of the Church was Accused of Adultery & Drunkenness. He was 42 miles distant & not present but from the abundant testimony of witnesses present He was Cut off from the Church by the unanimous vote of the same. (37)

-- Aug 10, 1849

[Apostle Wilford Woodruff Journal] 10th It was vary rough all through the day. I suffered much with sickness. We landed at Portland at 1 oclok. I was sick. I Called upon Ilus F Carter. Took tea. I then went to the cars to go to Boston. I there found sister Sarah B Foss going with the same train to my house. It rained all the way. I was still sick. Went to Boston at 8 oclok. Took cab to Brattle street & omnibus to my House. My family were all in bed. Mrs Woodruff arose & were glad to recieve us home. Distance from St Johns to Boston 500 miles. (37)

-- Sep 9, 1849

[Apostle Wilford Woodruff Journal] 9th Sunday I preached to the saints & had a good time. I Ordained Brother [ ] Delin A native of Sweeden to the Office of an Elder. I walked with Mrs Woodruff through Boston Common & saw the water spout near 100 feet into the Air. We took tea at Mr Websters & returned Home. (37)

-- Sep 11, 1849

[Apostle Wilford Woodruff Journal] 11th I wrote two Letters to Nathan & Thomas F. Eldridge & John Luce care of Benjamin Knowlton. Brother Sweat left for home to day. Brother Boynton & Richery took tea with me. (37)

-- Sep 17, 1849

[Apostle Wilford Woodruff Journal] 17th It was a cloudy day. I went & gatherd some herbs in the fore part of the day And went to fishing in the Afternoon. We caught 20 Pickerell & about the same Number of other fish. (37)

-- Dec 14, 1849

[Apostle Wilford Woodruff Journal] 14th In Company with Elder David Turner I took Cars. Rode to Summerville to Preach. Also to Baptize Mr Isaac Moorehouse.

But when I arived I found He had been on A Drunken spree with two Irishmen Patrick Burnes And Another man at Mr Burns House which finally resulted in the murder of one of the Irishmen. Burns knocked the other man down & stamped on his breast untill He killed him under the following Circumstances: Moorehouse gave Burnes 1 Bill to go & buy some liquor. He gave the $1 to the other Irishman to go on the errand. He Pocketed the money & would not go Burns then Knocked him down Stamped on his breast untill He Could not speak. He then left him lying on the floor with the Blood running out of his mouth.

Burns then looked up Moorehouse in his house for two days. Said He would kill him also if [he] stired out of the house or reported against him in any way. The 2d day Moorehouse got out. The man died soon after He left. Moorehouse reported the case. Burnes & wife were both imprisioned. The Jury brought in A verdict of murder & Moorehouse will be the witness in the trial. But Moorehouse was miserable fearing that Burnes & wife would sware the Murder upon him. I did not baptize him of course, But preached at Brother Turners to A full House & spent the night. 40. (37)

-- Jan 6, 1850

[Apostle Wilford Woodruff Journal] 6th Sunday I preached to the Saints in Bradford. Had a good time. Took tea with Br Burbank. I spent the night with Elder G J Hardy. (37)

-- During January 1850

The self-designated "State of Deseret" provided essential government services in the Great Basin. A bicameral General Assembly (Senate and House of Representatives) met in January 1850 and intermittently thereafter to enact ordinances having the force of law. .... Taxes on property and liquor were authorized, gambling was suppressed, and the use of water, timber, and other natural resources was regulated. The Church of Jesus Christ of Latter-day Saints was incorporated, as were the Perpetual Emigrating Fund Company and the University of Deseret. (44)

-- Mar 3, 1850

[Apostle Wilford Woodruff Journal] ... We stoped an hour, took tea gave some Council, & returned to Portland. And it was exeeding Cold. I became quite Chilled.

I spent a portion of the evening with Ilus Ezra & Mr Shaw. I then went home with Mr Ezra Carter & spent the night. Miss Sarah Elizabeth Foss was residing with Brother Ezra Carter. 24 m. (37)

-- Jun 21, 1850

[Apostle Wilford Woodruff Journal] ...Remarks were made by W. Woodruff Concerning the order of the Camp regulations &c. Strongly opposed drunkenness Swareing, gambling, whiping oxen &c & was followed by Captain Petty who sustained the remarks made by W Woodruff.... (37)

-- Jul 4, 1850 (Thursday)

The general assembly of the State of Deseret held a joint session and passed an ordinance taxing the sale of liquor at the rate of 50 per cent. ad valorem. (22)

-- Jul 28, 1850

[Apostle Wilford Woodruff Journal] 28 Sunday We stayed in camp. I had A severe Attack of Sickness. I was Administered to & took herb tea & was better at night. I did not set up any through the day. (37)

-- Aug 26, 1850

[Apostle Wilford Woodruff Journal] 26th Elder Whipple took some of my loading to carry one sack of Coffee from Bess wagon 160 lbs 1 Box of paper from Watts waggon 200 lbs. We travled over 17 miles of the worst road on the Journey. Our oxen wearied out & darkness overtook us in the Hills. We camped on a branch or near the La Prele river. We find but little of any grass for cattle in this region & expect to find grass vary short on much of the journey. The first & 2d Division of our company was camped on this creek. They killed two Buffalo this evening. (37)

-- Oct 28, 1850

[Apostle Wilford Woodruff Journal] 28th The Presidency on Consideration of the case thought I might as well settle my own affairs So I commenced this morning to sell some goods which I had on hand. The people crouded Hard around my waggon to buy sugar Coffee &c as they had not had a supply in the valley. (37)

-- Dec 22, 1850

[Apostle Wilford Woodruff Journal] 22d Sunday I Attended meeting at the Bowary And herd An interesting & Edifying sermon preached by President Brigham Young. His text was truth. ... He spoke of the desire for tobaco Alchohol Coffee tea &c and the desire for such things was because they contained poison & excited the nervous system & it was death & not life & many useful remarks were made.

I attended A prayer meeting at the Presidents in the Afternoon & Had a good time. (37)

-- During 1850

Levi Ward Hancock: Three known children: Emily Melissa, Temperance, and Levi W. Residing in Salt Lake City 1850. (41)

-- Jan 17, 1851

[Apostle Wilford Woodruff Journal] 17th I spent the day in the Legislature. We had an interesting day. Councellor O. Spencer made an interesting speach & was followed By the Govornor who presented light & truth in the spirit of God.

I spent the evening in A Lyceum of the Seventies. The word of wisdom was the subject discused. Five speakers were called upon who addressed the meeting & was followed by president Young who made many interesting remarks. He spoke upon the word of wisdom of its origen &c. Said it was well kept when it was first given. (37)

-- May 24, 1851

[Apostle Wilford Woodruff Journal] 24th We drove into the Salt Lake valley. I left Brothers Smoot & Stewart quite sick. They were glad to get Home. I took tea with Br & Sister Smoot... (37)

-- Jun 22, 1851

[Apostle Wilford Woodruff Journal] 22d Sunday President Young Addressed the saints as follows:... A word more upon Law suits. Their would not be a Law suit in this valley if all men would do right & were saints but the net has gathered all kinds good bad & worse. Let twelve men get drunk in this community & it ruins the place in the estimation of Good men. We have to bear the character of the drunkard. A few stinking fish in the net defile it & the whole net stinks And it creates a prejudice against it. Those who were acquainted with Joseph know that if He delt any in temporal things it created a prejudice against him. He bought many goods to help carry on the public works but the people were ready to get it all away from him. So it is now.... (37)

-- Sep 8, 1851

[Apostle Wilford Woodruff Journal] ...B Young said I will put the motion. Will the Sisters + vote to quit using tea & coffee? The Brethren have voted not to use tobaco.

I will speak of the Bishops. I spoke of them yesterday, & reproved them sharply. Some wanted me to offer an apology to them. I will not. I will see them in Hell before I will do it. If this people do not do Better than the Bishops have they will [go to hell] And if you do not do better than you have done you will go to Hell.....

President Young said He wished all the people to pay their tithing to the Bishops of their ward. He refered to the remarks made by Father Smith on the word of wisdom. He said $50,000 dollars had Been spent in the valley during the past year for needless things for Coffee tea Tobaco &c. Many others remarks were made By president Young.... (37)

-- Sep 9, 1851

Brigham Young has conference covenant to accept and obey Word of Wisdom as commandment and to accept excommunication for non-payment of tithing. Church leaders do not consistently enforce either practice until 20th century. (7)

-- September 22, 1851

Sixth General Epistle-- SIXTH GENERAL EPISTLE of The Presidency of the Church of Jesus Christ of Latter-day Saints, from Great Salt Lake Valley, to the Saints Scattered Throughout the Earth. Greeting:-

Beloved Brethren... The conference voted to observe the words of wisdom, and particularly to dispense with the use of tea, coffee, snuff, and tobacco, and in this thing as well as many others, what is good for the Saints in the mountains, is good for the Saints in other places, and if all who profess to be Saints would appropriate the funds lavished on luxuries, and articles unwise to use, to the benefit of the public works, we would soon see another "Temple of the Lord." ... (45)

-- During 1851

(Almon W. Babbitt) In 1851 he was again disfellowshipped for "profanity and intemperance in the streets of Kanesville; for corrupting the morals of the people ... by giving them liquor to beguile them from the path of duty and honor." (14)

-- Mar 20, 1852

[Apostle Wilford Woodruff Journal] 20 + I planted 8 wine grape slips large on the East & 7 Rhode island grape slips small on the west. I spent the day in the Big field ploughing. (37)

-- Apr 7, 1852

[Apostle Wilford Woodruff Journal] ...Brother Parley Pratt said I was ingaged in the best work I could be ingaged in. I feel that we are bringing that people to a knowledge of the things of God.

When I have traveled among them they have treated me vary kind. I called upon a Chief one day & I was hungry. His squaw went to work & dryed some wheat heads by the fire rubed out the wheat in her hands put it onto a smooth stone & took another smooth round stone & ground it fine & made me a cake of it & baked it by the fire. While she was doing this her daughter made me some good wine out of some buries she had preserved. So I had bread & wine for my dinner, all manufactured in a few moments. They rejoiced at our visit with them & many of them have been baptized & in some instances try to imitate our practices. In one instance a company of three came to visit us all highly painted up & dressed in the best they had. When they came to us we told them the mormons did not paint. They went to the creek & washed it all off. We feel that much good is begining to be done among that People. (37)

-- Apr 22, 1852. Thursday.

[William Clayton Journal] Heavy showers of rain and hail, accompanied by thunder most of the night. This morning is very cold. Heavy showers constantly falling attended by very strong winds. At 9 o clock the weather was more favorable and we continued our journey. The road [round] the point of the mountain although considerable digging has been done is yet very rough, and appears dangerous. We got over safe and it immediately after commenced raining heavy and continu[ed] some time. We arrived at E[dwar]d Robinson, at noon very cold and wet. He pressed us to stop and warm and gave us plenty of good beer. We tarried with him one hour and then went on to Battle Creek,2 where we found Geo[rge] Wardle Edwin Rushton and W[illia]m Dunn waiting for us having travelled [] miles. (26)

-- Aug 21, 1852

[Apostle Wilford Woodruff Journal] 21st Met in Council with the Presidency & 6 of the 12. It seemed good to see so many of the 12 together again. We had a Social time to gether for several hours then dispersed to their homes.

The Shoshonees or snake Indians came into the City to day to make peace with the Utahs & Walkers Company. They smoked the pipe of peace & shook hands in friendship & fellowship. They have been at war for many years but through the wise course of President Young they are brought to peace. (37)

[Apostle Wilford Woodruff Journal] The Shoshonees or snake Indians came into the City to day to make peace with the Utahs & Walkers Company. They smoked the pipe of peace & shook hands in friendship & fellowship. They have been at war for many years but through the wise course of President Young they are brought to peace. (37)

-- Oct 9, 1852. Saturday.

[William Clayton Journal] ...There are two trading stations between Fort Laramie and this point, and upwards of 120 Lodges of Indians in the neighborhood. At the lower trading house we noticed a stack of wheat in the sheaf. Wheat is offered at $4 per bushel, Sugar and Coffee 50 cents per lb, tea $2.50 per lb. Four of the brethren suceeded in trading each a worn down horse with the Indians for a good pony each; the Indians following the camp and appearing very anxious to trade, which was indeed unexpected by the brethren. This again convinces us that the Lord is with us and favors us every day for it seems unreasonable to suppose that the Indians would have traded for such animals as they have, unless they were impelled by a superior power.... (26)

-- Nov. 8, 1852

... Pres[ident] Heber C. Kimball, Willard Richards, Tho[ma]s Bullock, W[illia]m C. Staines, James Ure, James W. Cummings, Samuel L. Sprague, W[illia]m W. Phelps, each with a wife met in the Temple room. The brethren annointed each other. The wives were annointed by Sister [Elizabeth Ann] Whitney and [Eliza R.] Snow; afterwards all partook of cakes and wine. Some spoke in tongues, etc. [Journal History, Nov. 8, 1852] (40)

-- Dec 6, 1852. Monday.

[William Clayton Journal] Some of the other passengers being as anxious to get on shore as we were, at 4 o'clock this morning we got some of the hands to set us on shore in the yawl. After a toilsome journey, we arrived at Beaver Town at 6 o'clock. Altho' we had but a little over two miles to walk, the exertions to get up the long steep banks of the river, and having my trunk and other things to carry we felt pretty tired. From this place Brothers Walker and Harper, took the cars at half past 7 for Pittsburgh. We had to wait till 2 o'clock for the Youngstown Packet and after taking some bread and cheese and beer, we spent the time till 2 in walking round the town &c.... (26)

-- Jan 4, 1853. Tuesday.

[William Clayton Journal] ...After the Officers had got through with us, we proceeded to Brother Cowley's Temperance Coffee House in Great Cross Hall Street, where we took up our abode for the time being. After eating dinner we went to the Bath House where we took a glorious scrubbing for about an hour. This with a change of clothing refreshed us very much. In the evening we went to the Office in Wilton Street, and spent a season with Brother S[amuel] W. Richards, taking some bread and cheese and Port Wine; after which we returned to Brother Cowley's and were soon comfortable in a warm bed. (26)

-- Jan 7, 1853. Friday.

[William Clayton Journal] .... We went to Brother John Mellen's to tea. He appears to have settled down to stay in Preston and manifests but little desire to gather with the Saints. While here we were visited by John Halsal, who appears much the same as when we left him twelve years ago. (26)

-- Jan 26, 1853. Wednesday.

[William Clayton Journal] .... I arrived in Liverpool about half past 8 and went direct to Wilton Street; but found to my sorrow that Brother Samuel had gone to a tea party and would not be home till after midnight. I then went to Brother Cowleys and after taking a little supper went to bed. (26)

-- Jan 28, 1853. Friday.

[William Clayton Journal] ... I arrived at Sheffield at 4 o'clock and went direct to Brother Barraclough's where I lodged and took tea. Brother Glover has not yet returned from his weeks mission. After tea I started to go to Brother Memmets to see if there were any letters for me from home. I met him on the way and learned that no letters have arrived. I then went and spent the evening at the circus to pass away a lonely hour. (26)

-- Jan 29, 1853. Saturday.

[William Clayton Journal] Spent several hours with Sister Plant formerly from Manchester and took dinner with her. Then went to Brother Wharton's and took tea and shaved there.... (26)

-- Feb 3, 1853. Thursday.

[William Clayton Journal] ...Evening went and took tea with Brother Walters, and visited some with him. (26)

-- Feb 4, 1853. Friday.

[William Clayton Journal] Went to visit Sister Womack, who is some better, a little wine apparently nourishing her. Took dinner with them and watched Brother Womack put some pocket knives together. It is astonishing to see the number of times such small things have to go through the workmens hands. Returned in a snow storm, very cold and spent the afternoon and took tea with Brother Newsham. (26)

-- Feb 9, 1853. Wednesday.

[William Clayton Journal] .... We then took a walk to the old Manor House, and returned to Thomas Leas to tea, where we spent an hour and a half. We then went to the Circus and spent the evening.... (26)

-- Feb 17, 1853. Thursday.

[William Clayton Journal] ...Orson Spencer expects to go to Washington to labor in connexion with Elder Orson Pratt. We went to Sister Whartons to tea, and tarried a season there; then went to the Theater to spend the evening, to be out of the way, and relieve our minds a little. (26)

-- Feb 19, 1853. Saturday.

[William Clayton Journal] Sister Hall called to get counsel in relation to her going to Liverpool to emigrate. Her daughter has wrote for her to go. We advised her to be still untill she heard from President Richards. Sister Hall's husband is a very drunken man, and abuses her shamefully.... (26)

-- Feb 20, 1853

Brigham Young preaches: These persons do not depend upon themselves for salvation, out upon another of their poor, weak, fellow mortals. . . . say they, . . . I depend upon you, brother Joseph, upon you, brother Brigham, upon you, brother Heber, or upon you, brother James; I believe your judgment is superior to mine, and consequently I let you judge for me. . . . Now those men or those women, who know no more about the power of God, and the influence of the Holy Spirit, than to be led entirely by another person, suspending their own under standing, and pinning their faith upon another's sleeve, will never be capable of entering into the celestial glory, to be crowned as they anticipate." On a mission to England William Clayton writes in his diary: "Took Tea at Brother Wm Memmet's, then again went to meeting. I addressed the Congregation and proved to them, that even if we were deceived in regard to the administering of the angel &c. we were still better off than the sectarians in every sense of the word." (11)

-- Feb 20, 1853. Sunday.

[William Clayton Journal] ...Took Tea at Brother W[illia]m Memmet's, then again went to meeting. I addressed the Congregation and proved to them, that even if we were deceived in regard to the administering of the angel &c. we were still better off than the sectarians in every sense of the word.... (26)

-- Feb 22, 1853. Friday.

[William Clayton Journal] ...In the afternoon went to see Elder Schofield, to make arrangements to meet at the Railroad Station. Not finding him at home, Elder Glover, Sutherland and myself went to Brother Morris' to tea. ... (26)

-- Feb 23, 1853. Wednesday.

[William Clayton Journal] ...About 4 o'clock we were visited by a very heavy snow storm from the north accompanied by high wind. For a short time the atmosphere was dark as approaching night. It was such a storm as is rarely witnessed. Elder Schofield arrived soon after, having been in the storm from its commencement. After tea, we returned to Chesterfield, and took the Railroad to Clay Cross Station 4 miles.... (26)

-- Feb 24, 1853. Thursday.

[William Clayton Journal] ...We arrived at Bolsover about 5 o'clock, and called at Brother Stocks' where we took tea. ... (26)

-- Feb 25, 1853. Friday.

[William Clayton Journal] ...After tea Elder Schofield and myself walked out together. He informed me that Elder [] Wheelock is one who has tried to injure my character deeply. At this I was astonished, as I have not seen Elder Wheelock for many years, much less ever given him any cause for such treatment. However as the revelations came from Elder Schofield of Brother Wheelocks conduct I am not much astonished.... (26)

-- Feb 27, 1853. Sunday.

[William Clayton Journal] A.M. at home preparing for the evening's lecture. Afternoon attended meeting and spoke to the saints a short time. Went to Brother Morris's to tea, and at 6 o'clock returned to the room, and delivered a lecture on the Restoration of the Jews, and Apostacy of the Gentiles, according to previous notice given in the hand bills.... (26)

-- Feb 28, 1853. Monday.

[William Clayton Journal] .... After taking tea with Brother Hopkins, we repaired to the Baths, where Elder Glover baptized five brethren and sisters for remission of sins. These baths have a very filthy appearance, and I felt to advise the brethren not to use them any more. The water looks dirty, and the room is also very dirty. Moreover there is no convenience for changing clothing.... (26)

-- Jul 24, 1854

[Sermon] Brigham Young: The Word of Wisdom Especially Suited to Infants and Youth - Privations in Missouri - Necessity of Integrity, and Strife for Excellence - Responsibility of Parents, JD 2:16 - 21 (46)

-- Apr 8, 1855

[Sermon] Ezra T. Benson: The Word of Wisdom, JD 2:357 - 359 (46)

[Sermon] George A. Smith: Ordaining Young Men to Office - The Word of Wisdom - Union, JD 2:360 - 368 (46)

-- May 20, 1855

[Sermon] Orson Pratt: Trials of the Saints - Redemption of Zion - Second Coming of Christ - The Word of Wisdom, JD 3:12 - 19 (46)

-- Oct 21, 1855

[Apostle Wilford Woodruff Journal] Sunday Oct 21 Meeting opened by singing & Prayer By T D. Brown at 10 oclock. Brother Lorenzo D Young addressed the People in the forenoon. He spoke upon the subject of setting up the kingdom of God On the Earth in our day & the blessings which God will give us & refered to the coming of Christ in the flesh to the Jews who were looking for a Great king to come to sit upon the throne of David.

Spake of the crusifixion of Christ. His blood was shed & that Nation had to be chastized in consequence of it & they deserved it for they were worthy. We know the Blood of Christ was shed for the redemption of mankind.

He spoke of the Endowments in the temple.

Said the people always were afraid of the truth & always prejudiced against the profits of God but that did not stop the spread of the work of God.

Some say Shall we stay here long? I do not know but I can say that we shall stay as long as we wish to. If all the Nations of the Earth were to Come against us they could not drive us away if we do our duty before the Lord & put our trust in him & do unto all men as we would wish to be done by in all things & if all will do this we shall not have much trouble in the kingdom of God.

Some think that we have not as much faith as we used to have. I cannot believe this. I believe we are advanceing in the kingdom of God.

Some are much tryed because all are not healed that they lay hands upon but I do not feel so. I had a Case during Conference concerning the case of Sister Baris. She was sick & I laid Hands upon her & blessed her with life & helth & went to meeting. In an hour I had word that she was dead. It did not try me. The Lord saw fit to take her & all is right.

There is many duties devolving upon us & one of these duties are to pay our debts. If I owe a man & He comes to me & says you owe me so much & I need it in my family I will pay that man to the full extent of my power. I will divide the last loaf with him. I consider this one of our duties & I will say I never knew a man [to] get rich by taking great Interest neither do I ever expet to.

He requested the Brethren to remember the Twelve & administer in temporal thing while they Administered in spiritual things.

Sunday PM. Elder O. Pratt addressed the Assembly. He arose & said I should have been pleased to have heard from Brother Woodruff & others [if I] had not been Called upon to speak.

I dont know when I have been more Edifyed than in the discourses I have heard at this Conference esspecially the discours of Brother Parley yesterday morning it was so plain & simple I tried to enter into the feelings of the speaker. I tryed to bring myself to this scene & fancied to myself how I would feel in Hearing the message of Glad tidings that a savior was born & also in being associated with him in life then the sorrow of his being taken away & crucified then the great Joy in his resurrection & his teachings while in his Immortal body.

But when I think of the greater things which are to take place in our day I do not regret that I did not live in that day for there are greater things to come forth than were manifest in that day. For that kingdom of God of which all the prophets have spoken since the world began has now come forth as a preparation for the second coming of Christ. Not coming to be born in a manger but He will come From Heaven Clothed with all that great Glory & power of which the prophets have spoken.

Now are we preparing for this great Event? Now if a stranger was to come to us they would not suppose that we were preparing for this great Event but was merely Cultivating the Earth to raise potatoes corn wheat &c. I do not believe for a moment that is the case. For I do believe that this people are preparing for the Coming of Christ.

What will take place at that time? I have red in the book of mormon what that book says will take plase. We can read the great things that are spoken in that Book. (He read some unto the people.)

I will take it to myself. I have not been as diligent in reading that Book as I should have been. I have red many other books of late but not so much in the book of Mormon as formerly. I have seen the time that I could read nearly whole Book in the book of Mormon without looking upon the book. I am trying to get all the sayings in the Books in my own mind that are spoken concerning the signs of the times in the day in which we live for I am well aware that it will overtake many as a thief in the night in the midst of the saints.

Now let us look at the tokens or signs of the times that are passing before us as many as present themselves to our minds. I will read a Revelation given to P P Pratt & others. "Jesus Christ will not come in the form of a woman nor like a man walking upon the face of the Earth. But look forth for the Heaven to be shaken & the mountains to be laid low &c.

When shall thes things be? When the Angel shall sound his trumpet two events will take place at the same time. Also the Lord said the Lamanites Shall Blossom as the rose in the wilderness. Now we know that this will not take place in a moment for we know it will take some time to prepare the Lamanites for this work. It will require a great miracle to bring that people to that State or it will take some great Changes to bring it about. This is but one of the Events that is to take place before the coming of Christ.

I am glad to hear the account of the brethren who have gone among that people. I am satisfied that that people will not be prepared to receive the blessings of God untill they cultivate the Earth & when this [is] done we shall Have accomplished the great work but /not/ untill that time is done. Then sumthing will be done. Then we will be inspired to teach them & ther Children and all men will be blessed who labour faithfully to bring them to this State of things.

Joseph Shall flourish in the wilderness. The Lamanites shall blossom as the rose. We shall hear of Israel and of their prophets & Revelations in other parts of the Earth. I do not say that they will have the priesthood from this people nor I do not say they will not for there are other men who hold the keys of the kingdom of God on the earth. The Revelator & the three Nephits hold the keys of the kingdom of God & they will administer unto the children of men. Zion shall flourish upon the Hills & rejoice excedingly upon the mountains.

When this revelations was given there was no gathering at all. Joseph had got to kirtland. I have no idea that the prophet himself knew at that time whare this would be. We are now here in the mountains in fulfillment of that Prophesy and Revelation.

Also in the 40th Chapter of Isaiah comforting words were spoken Concerning the Jews & Jerrusalem. They were to go to Jerrusalem for they had received double reward for all their sins. Now Comfort them. Did all thes things take place in the wilderness in Zion & in Jerrusalem in the days of the /Birth of the/ Savior? No they did not. Then that same John Had yet to do a great work in the Earth in the last days. Who first delivered the priesthood to Joseph Smith the prophet & founder of the church of Christ in this dispensation? It was this same John the Baptist. So he has fullfilled a part of his last day mission.

O Zion get the up into the High mountains that bringest good tidings. We say that this was not done at its first organization. Why shall Zion get up into the High mountains? Why to Judge the Nations of the Earth. This people will know righteous Judgment. This people will be protected & shall Judge the people of the Earth. It is said God will pour out knowledge & power upon Zion.

These [are] some of the things that will take place before the Coming of Christ. Now that we may know that this is the case see what the Lord says. Behold the Lord will come. He will gather his people & carry them in his arms. We have come up Here in these mountains. Well now have we flourished? Yes we have. We have flourished. Yet not as much as we shall.

The Lord has said that we shall be the ri[ghteous?] of all people yet we are cautioned to beware of pride lest we become like the Nephites of old & some prophets have said that we should be chastized that the church wandered in the wilderness were faint & ready to fall down. This people from the Commencement have passed through oppression & difficulty. We that have not been in the church from an Early day & do not know the History of it can learn it by reading the News published in Salt Lake City and we can Just as well read the future History & events of this church by reading the prophets that have spoken concerning us.

Shall we be in these mountains when Christ Comes? No at least head quarters will not be here. It will have to be on more ground. It will be in Jackson Co Mo. We may leave some Millions here but the Head quarters will be on More ground.

Where shall we go? To the New Jerrusalem whare there will be built a great Capitol & Temple & we have got to build it. We & all our Children who are 8 years old know that when we have tryed to build a City the Lord has suffered it to be thrown down so that we may have experience. So that we shall know how to build up a New Jerrusalem. So that it will be exceptable unto the Lord. So that it will never be thrown down but be saved & taken into Heaven and preserved in Eternity & when that is done Jesus Christ will Come to visit it. Angels will come. That will be before the great day of Christs Coming & our dwellings will be overshadowed with a Cloud by day & a pill[ow?] of fire by night so we can see to get home without Stumbling. It will be the most improved plan of lighting up our City.

How will it be with the Lamanites? They will be the most important actors in the scene. We shall be secondly in that work. They will be so delightful & have such great knowledge of Architecture that they will be able to build up a New Jerrusalem. Then we shall go out throughout all the land to gather all the remnant of Jacob the Lamanits to come to the New Jerrusalem. What For? Why that they may be prepared to be Caught up to meet Christ in the clouds of Heaven.

Then Christ will Come & stand in the midst of this people & they will be prepared to be caught up to meet Jesus Christ in the air.

Then do I want to have lived in the day when Christ was born? No I do not. I would rath[er] live in this age. Now some of us may live in that day to see the seed of Israel gatherd. What Should you expect? We should expect to see Jesus come. But should we see him come without any sign? No. We should see Angels flying through the Heavens crying to all the Earth to prepare for the great day of Judgment is coming.

What next should we see? There will be a sign that all people will see in all the Earth. As Israel made a Calf to worship so will there be five foolish virgins in the midst of all these signs, what shall we hear then? We shall hear another Trumpet sounded saying that the great day of God will Come upon Babylon that her bands are made strong so that No man can loose them. Then shall the curtain of Heaven be unfolded as a scroll so you can see it as you would gaze upon a map. Then you may know the time has come for the Saints of God to be Caught up into Heaven. That will be the great day for the Saints of God, but awful to the wicked. Then the Earth will reel to & fro like a drunken man. It will be the greatest Earthquake there ever has been On Earth.

What next will take place? The graves of the Saints will be opened & they will come forth out of their graves clothed with glory Immortality & Eternal life & Enter into the cloud. Jesus Christ does not Come yet for there is other signs to take place.

The Angels are to sound there Trumpets. O what must be the feelings of the people of all the Earth when they see the Heavens opened and the New Jerrusalem with all its inhabitants & the resurrected Saints all asscend into the Cloud while they are left upon the Earth. There feelings must be awful.

There are many more things I might speak of but time will not permit. There is many of the greatest things to take place in our day that has ever taken place on Earth. Are we prepared? I think not. I mourn over this people to see them so Stupid. I feel that there hearts are more set upon the things of their farms than they are to prepare for the great day of the Lord. I pray the Lord to Bless us & give us his Holy spirit to prepare us for his kingdom & Comeing for Christ sake Amen.

At 7 oclock in the evening the people again assembled & Filled the House and they were addressed by W. Woodruff who said Brethren & Sisters I am truly glad to meet with you in the capacity of a quarterly Conference & visit you as a mission[ary]. I am truly thankful that I have a mission appointed me in connextion with Parley P & Orson Pratt two of the Twelve Apostles. For it is the first time since the organization of this church & Quorum that I have had this privilege of being associated together with these two men on a preaching mission ownly as we have met in a conference from time to time to transact business as a Quorum.

I Called them Apostles. Is it true that they are apostles? It is either [true] or false. If it [is] false then your faith is vain your religion is vain you have not the kingdom of God with you nor the priesthood with the blessings have you? But if they are true Apostles then you have the kingdom of God with you the Priesthood & the keys of the kingdom of God & a presidency who hold the keys of the kingdom of God on the Earth & govern that kingdom for the benefit of the people. Then you are bound to listen to our words & teaching & to the teaching of the presidency of this Church.

When I arived in this place I spent the night at Brother Steels. After I retired to rest I prayed to the Lord to show me what he wished me to teach to the people. The spirit of the Lord said to me teach the people to obtain the Holy spirit that they may receive teaching. Then let the missionaries keep the spirit of the Lord with them & that will Constantly dictate them what to teach.

You have had a flood of light poured out upon you since the commencement of this Conference & we should listen to it. We should pay particular attention to our children & teach them good things & not permit them to spend their time in reading novels & filling their minds with falshood & folly & things wharein there is no profit which will lead them asstray & make them fit subjects for destruction. When this is the case through the parents neglect they will have to answer for that sin. The Bible Book of Mormon & Doctrins & Covenant[s] should be read by our Children instead of French novels & negro songs for whatever seed is sown in the minds of our children the same kind of fruit will be produced. (37)

-- Dec 31, 1855

[Apostle Wilford Woodruff Journal] ...What the future Year will bring to pass, time must determine, but it will lay many low in death. Judgments will Continue to increase upon the gentile Nations & great calamity awate the wicked. May the Lord Preserve me from evil sin & transgression. May he enable me to keep the word of wisdom & be preserved in life & health with my wives & Children. (37)

-- During 1855

(Brigham Young Jr.) A year earlier, Young was injured in a Christmas Day street fight between a group of Salt Lake City citizens and drunken soldiers from Ft. Douglas. (14)

(Francis M. Lyman) As a fifteen-year-old freighter, Marion "took to drinking, and found that I really liked it â€¦ though it was miserable stuff, and I wonder we were not poisoned by it. â€¦ Freighters generally do their praying, if any, before they leave home or after they return, so nothing of that kind takes their attention while on the road." (14)

(Parley P. Pratt) Pratt had met the McLeans in San Francisco. Her Church activity and Mr. McLean's alcoholism led to separation, she moving to Salt Lake City. Though she and McLean were never divorced, Elenore married Pratt November 14, 1855. (14)

(Porter Rockwell) The widow of the Prophet's brother, Don Carlos Smith, had lost her hair from typhoid fever. Rockwell cut his hair to provide her with a wigâ€”and claimed that henceforth he could no longer control his drinking and swearing. (14)

[Prohibition] By 1855, thirteen states had adopted "dry" statutes restricting the manufacturing and consumption of alcohol. This early temperance movement was stalled by the Civil War, during which time most of these early laws were repealed; however, the issue was not forgotten. (10)

-- Apr 29, 1856

[Apostle Wilford Woodruff Journal] 29th + Tuesday [The asterisk is Woodruff's.] This was a trying day to my life. The poison had so circulated through my system that it was affecting my whole body seriously. I became so weak I could not stand upon my feet. It took two persons to lead me from the fire to my bed. I could not talk no more than if I had been drunk. My stomach & bowels sceased to Act And to Judge from outward appearances it seemed as though I should not live 24 hours. My wife & friends labored with me through the day faithfully & with Emetics & injections & with raw Onion poltices upon my arm I got my whole system in operation before night.

President Brigham Young called upon me in company with Dr Sprague at about evening I was some better than I had been through the day. Brothers Young & Sprague laid hand upon me & blessed me. The following is a synopsis of the blessing which He pronounced upon my head which I wrote from Memory After my recovery:

"Brother Wilford in the name of Jesus Christ & by virtue of the Holy priesthood I lay my hands upon your head to Bless you And I ask my Father in heaven to stay the disease which is resting upon you & to cleanse your Blood & to heal you up & I say in the name of Jesus Christ that you shall not die but shall live to finish your work which is appointed you to do upon the Earth. The Adversary has sought many times to destroy your life from the Earth but the Lord has preserved you & will preserve you untill your work is done. I feel to say that all is right here. I fell to ask the Lord to bless all the means you make use of for your recovary. You shall be healed up from this disease & live to enjoy the society of your family & your Children shall grow up around you & you shall be a blessing to them. Let your heart be comforted. All shall be well with you. And I seal these Blessings upon you in the name of Jesus Christ Amen. (37)

-- May 29, 1856

[Apostle Wilford Woodruff Journal] 29th I spent the day at the Historians office writing to correspondance. I wrote a Letter to Sir Wm Jackson Hooker Director Royal Gardens kew London In answer to a letter from him wishing to open correspondence with us in order to get an exchange of seed, flours, herbs, or any thing that grows in our Territory. I also wrote Letters to Honrs. J. M. Bernhisel, John Taylor, G A Smith, Erastus Snow, The Western Standard, C. C. Rich & O. Pratt & A. Bablam. (37)

-- Aug 26, 1856

Brigham Young's office journal records: ". . . Bro[ther] Brown lately arrived from Kanesville left a Bottle of Wine of his own make made from the juice of the grape as a present for President Young . . ." (7)

-- During August 1856

[Francis M. Lyman] In August 1856 he began courting Rhoda Taylor, an LDS immigrant from Australia; but he met resistance from her mother because he had become addicted to smoking. They married on 18 November 1857. (47)

-- Sep 5, 1856

[Apostle Wilford Woodruff Journal] 5th President Young was about home most of the day also presidents Kimball & Grant. Brother Grant is doctoring Brother Thurston who is vary much afflicted with the Rheumatism. The following remedy is given for a Cure. Take a Cucumber about ripe. Cut out one side. Take the seeds out. Put in salt as much as the Juce will dissolve. Put it in an oven & bake it soft. Squ[ez?]es it all through a cloth. Rub the Juce on the parts Effected. Annother cure is given. Take sh[....]s oil, beefs gall, spirits of Terpentine & High wines mixed together & rub on the parts Effected. Is said to be a Cure Also brandy & soap rubed on hot. Also salt peter Oil & vinegar rubed on. I have tryed many of these without any good. I spent this day in the office on the History. (37)

-- Sep 27, 1856

[Apostle Wilford Woodruff Journal] ... Presidet Young said that Washa[peek?] the Indian chief had cut up [the] smoothest bad trick that I ever heard of. So Brother Robinson related the circumstances as follows: Washa[peek?] with several other Indians came in to his store & ordered him to give them some spirits. He told them He had none to sell. They undertook to get it by force & Robinson pulled them out of the Store. He went away & soon came back with 100 Indians & pulled Robinson up to the door & told him he must open the door & give him some liquor. So they forced him to open the door & deal out Liquor to them. The 100 Indians drank 20 gallons & all got drunk but behaved vary well. They offered to pay for the Liquor. He has been used to such sprees. Brother Robinson said that if he was to do the same over again He should present a pistol to him & try his luck at it. (37)

-- Dec 1, 1856

[Apostle Wilford Woodruff Journal] ...I Called upon President Young at his office. He had been down to lay hands upon president J. M. Grant who lay vary low. His lungs appeared to fill & no power to raise any thing from his Lungs. It appeared as though he could not live but a short time unless there was a change soon for the better. He said he felt as though He wanted an apple some grapes or wine or sumthing upon his stomach. President Young sent him down some & they rosted an apple & he eat it about 12 oclok & seemed to relish it well. He also drank some butter milk which he relished well, but it seemed to be sumthing like a death Apetite....{President Jedediah Morgan Grant Died Dec 1st 1856; 20 minuts past 10 oclok PM. Aged 40 years 9 months & 7 days.}... (37)

-- During 1856

[Nauvoo] Dissension split up the Icarians and they moved out in groups. In the next few years, the Icarians were gone. Early 1860s: A group of German settlers took over the city and established a thriving wine industry. (48)

-- Feb 7, 1857

[Brigham Young Letter] Wm. A. Hickman, -- You must recollect your instructions here that the men in your employ and all other hands upon the route must be men of good character no drinking of liquor, or swearing will be allowed on the route by our hands. (49)

-- Feb 17, 1857

[Apostle Wilford Woodruff Journal] ...Again this power was manifest with President Brigham Young on the bank of the Missouri River at winter Quarters when the merchants brought up goods to sell to the brethren who were going to the mountains. Old Major Miller the Indian Agent was surrounded by officers & Miller in order to show his great power He told the merchants that owned some Alcohol not to roll a Barrel off from the boat. That He would knock the head in & spill it upon the ground. Presidet Young steped up & told the man to roll it out & if Miller spilled it that moment I will spill his clarrett. He & all the officers turned pale. The liquor was rolled out & nobody hurt. And other instances might be named whare the power of the priesthood has been manifest but these men have never boasted of it nor never will. I made many other remarks. I was followed by Lorenzo Snow who spoke well. (37)

-- Apr 14, 1857

[Apostle Wilford Woodruff Journal] 14th I spent the day most of it in grafting my Apple Orchard. I grafted the following kinds intomy Apple orchard:

Sweet Summer Pearmain Wine sap = 20 Ounce

Winter Pearmain Winter Queen Newark King

Yellow Newton Pippin June Eating

Rhode Island Greening Esop Spitzenburgh

Allexander Mother Portor

Virginia Greening Red June

Golden Russett Williams Early red

Fall Beauth Summer Pairmain

Milam Peaks Plesant Red Astrocan

Early June, Early Harvest Golden Sweet

Baldwin, Tolpoy Hockien Rainbo or Seek no further

Fall Pippen

I also put in the following Pears: Bartlet Bergamont Julienne White Doyenne /& Bartlet/. The following Plums: Sweet Damson Smiths Orleans & Co[..] Golden Drop. Cherries: Black Tortonian. 7 Grafts of Quinces from Calafornia.

While going to the office I saw Thomas Williams at the Council House drunk & swareing at an awful rate. Hooper & Egan were trying to still him. I spent the after noon in the office.

I herd to day that my Horses were stolen. I immediately wrote a description of them & sent north & south. My boys got home in the night. (37)

-- Jan 31, 1858

[Apostle Wilford Woodruff Journal] ...At the close of the council I went to the 14 ward in Company with Elder O. Pratt who preached to the people and I followed him. He preached upon faith and the word of wisdom and many other things. We had an interesting meeting. (37)

-- Mar 31, 1858

Lyman Wight Death: 31 Mar. 1858, Mountain Valley, 8 miles from San Antonio, Texas, of complications from alcohol and opium addiction , Estate: No record (17)

Ex-apostle Lyman Wight dies in Texas from alcoholism and opium addiction. (7)

-- Jun 19, 1858

[Apostle Wilford Woodruff Journal] 19th In Company with Brothers G. A. Smith C. F. Olip[han]t we visited the main peach orchards in the City & we saw 33 Green tea plants growing in his garden which seeds he had picked out of imported tea. The plants had Stood the winter well.

We then Called upon President Young Wells & Carrington at their office. It has rained nearly all day. We have never had as much rain in June as this year since we have been in these rallies. Col Johnson has made a proclamation to the Inhabitants of Utah upon receiving news of peace. (37)

-- Sep 10, 1858

[Apostle Wilford Woodruff Journal] 10th I learned this morning that there was another Row on East Temple street last evening. Two Gamblers shot each other. One was shot dead. The other had a Ball in his head & one in his thigh. Another man was found dead in a woodpile. He was a Draggoon who was unmercifully beat a few days ago by a Lieut.

Thus we have the fruits of Christianity & Civilization as manifest in the world introduced into our Territory. Untill the armey and its attendants arived here we had no such scenes manifest in our midst. The priests and people & the whole Government of the United States have tried hard to introduce those evils in our midst which are so common in almost evry City throughout the Gentile world & they have now accomplished it for a season & their is hardly a day passes but their is drunken[ess?] Gambling, swearing fighting & murder in the midst of the Gentiles in our streets.

I spent the day in the office writing Letters & Compiling History. I wrote 3 letters one to Ozem T. Woodruff & one to sister Shuah Moulton and one to Dr J. M. Bernhisel. I Requested Br Bernhisel to send me 1 Bale of Cotton yarn 20 or 25 Bunches [of?] peaces of good sheeting 6 of Hickary & 6 of prints, 1 doz Reeds or stays for weaving of the following Numbers: 4 of 500, 2 of 400, 3 of 600, 1 L Reed 1 1/4 wide of 600 1 L Reed 1 1/4 wide of 700. Also 5 lbs of good Indigo 1 sack of sugar 100 lb & 1 sack of Coffee. These letters was sent by H S Eldridge. I sent 5 copies of the News to Ozem T Woodruff & 5 to Father Ezra Carter Containing my History. (37)

-- Oct 7, 1858

[Apostle Wilford Woodruff Journal] 7th The Conference was addressed by Joseph Young. John Taylor, W. Woodruff E. Snow, & D H Wells. Much good council was given. The subjects treated upon were sellng Grain to the armey also spiritus Liquors keeping the Commandments of God & living their religion. The fair continued through the day & Closed at night.

The Conference Adjurned till the 13 Nov 2d saturday in Nov. I spent the evening with the board. (37)

-- Nov 8, 1858

[Apostle Wilford Woodruff Journal] 8th I spent the day in the office Compiling History. Robert started this morning to draw lumber from the mouth of Cottonwood for Wm. Kimball. G. A. Smith went to Jordon Mill.

I called upon Presidet Young & spent the evening with him & D H Wells. We read to him the Article of agreement Between Mr Benson of New York & Samuel Brannan drawn up By Amos Kendel. President Young said not [to] put it in History But Copy it in a Book & seal it up stating on the outside of it what it is & let it lie untill we want it. It may be 20 years hence. He said President Polk was at the Bottom of it and Poke wanted to give the Mormons a grant of Land some whare in the west But secretary Marcy opposed him strongly & said if he did He would resign & do all he Could against him. There was a strong opposition against the Saints & Thomas Benton had prepared an Armey to destroy the saints in the wilderness & Nothing saved us ownly our fitting out the Mormon Battalion to go to Mexico at the Call of the Government.

It was reported that Peter Conover was drunk in a Store & nearly Crazy. Hopkins Pendor a Policeeman went in to take him when some of his friends said they would take care of him He said that was all he wanted was to have him taking Care of. As he was leaving the Store Calvin Foss Came to him and asked him if he was the man that Chased him the other night (as two men were Chased who had taken away a roans wife & daughter for the purpose of whoredom & was shot at while in their flight). He answered yes. Foss then said dam you I will shoot you if you ever follow me again. You just try it again & I will use you up.

Hopkins Fendor went into the street & told the Mayor of [it]. He asked him why he did not knock him down. He said why did you not go into the street & get help? The remark was made that He ought to be taken up. <President Young> one said I would not take him up if he was to threaten my life in that way.

Brother James Ida Called upon President Young for Council to go to Calafornia to settle his business. President Young advised him to remain & appoint some man there to settle it. This Brother Ida raised a large Crop of wheat for the saints in Calafornia. (37)

-- Nov 12, 1858

[Apostle Wilford Woodruff Journal] Note Friday night I met with President Young G A Smith O. Hyde E. T Benson & Elder Wall & A. J. Stewart. President Young in speaking of the 3 men that was Cut off from the church Chesley & James Phelps and anoth[er] He hoped they would not come back for they were a stink in any place. James Phelps will steal & Get Drunk.... (37)

-- Nov 14, 1858

[Apostle Wilford Woodruff Journal] 14 Sunday The Conference met at 10 oclok. Presidet Wells spoke after President Kimball, & He was followed by Presidet Young who reproved the Elders sharply in the power of God for the evils which exhisted among them.

The Conference then Cut off from the Church by an unanimous vote [ ] members and on saturday they cut off [ ] Members making a total of [ ]. They were Cut of for Aposticy, drunkenness lying swareing whoredores &c.

President Young again spoke & asked if they supposed all was Cut off that should be. I tell you no. If all should be Cut off that ought to be there would be many more than there is to day. He said that any man that wilfully sined and broke the Law of God ought to be Cut off. Men may do wrong & sin wilfully with there Eyes. Can I forgive them? I will if God will but he will require the penalty to be paid. I will forgive men for sining ignorantly.

Conference adjourned till 6 April. I met with the Quorum of the Twelve for prayer. O. Hyde prayed. O. Pratt was mouth. (37)

-- Dec 13, 1858

[Apostle Wilford Woodruff Journal] ... We made an estimate of the Armey as follows: 3,000 soldiers remaining in the Territory 800 to origon 400 to Mexico 400 to Levensworth total 4,600. Government teamsters 3,200, Cotractors teamsters 4,930. Sutlers & whiskey dealers 1,500 gamblers 170. General Harneys command 2,700 total 17,100. 14,400 Came to the Territory. Contractors oxes 13 to each 4,006 waggons 52,078 = 1,200 suttlers waggons 12 oxen each 14,400 Baggage waggons for Armey 19,200.... (37)

-- Dec 25, 1858

[Apostle Wilford Woodruff Journal] 25th Christmas morning I went to the office in the morning. The City seemed to be Quiet. I took dinner with A. O. Smoot with Mrs Woodruff & spent the evening at his house. I was informed that Judge Sinclair got vary drunk fell into the gutter drew a pistol upon Craig & Craig drew a knife upon him but both were two drunk to do any hurt. (37)

-- During 1858

[Journalism] Editors of the territory's second paper, which appeared in 1858, intended it to serve Utah's non-Mormon minority, particularly the soldiers at Camp Floyd. Kirk Anderson's Valley Tan, a weekly, took its name from a term applied first to leather made in the territory, and later to any item of home manufacture, including moonshine liquor. Less than a year later, Mormons founded The Mountaineer, a weekly claiming to be independent but devoting much space to answering the jibes of the Valley Tan. (50)

-- Jan 15, 1859

[Apostle Wilford Woodruff Journal] 15th I wrote a Letter to J. M. Bernhisel saying that He need not send me the sugar & Coffee but send the reeds and indigo. I delivered the $186 to John Y Green for the Mill. He gave his recept for the Same which is in the hands of Thomas W. Elebeck. He also sent for a [S/L?]acrarometer which cost $1 which I did not pay for.

I attended the Legislature at the Close of which I called upon the secretary Mr Hartnet but He was to drunk to do business with so I went home. (37)

-- Jan 21, 1859

[Apostle Wilford Woodruff Journal] 21st I spent the whole day & night in the Legislature till 3 1/2 oclock in the morning. The Govornor remained up untill all the Bills were signed except a Liquor Bill & united Shambip County with Toille. Those are the ownly Bill that the Govornor has vetoed. We turned off much business during the Last 24 hours. We adjourned to meet on the second Monday in Dec 1859 in Great Salt Lake City. The secretary refused to pay the members ownly the identical Siting days. This Created some Considerable [ ] in the Assembly and an unusual thing. The Assembly offered a resolution of thanks to Govornor Cummings for his wise policy in keeping the peace & maintaining the Laws in this Territory. I went home at 4 oclok. (37)

-- Feb 13, 1859

[Apostle Wilford Woodruff Journal] 13th Sunday I attended meeting at the Tabernacle. Gilbert Clements Preached upon the first principles of the gospel. Was followed by Elder O. Hyde with a strong exertation. He objected to any person selling whiskey & then Coming into this [desk?] to preach which Brother Clements had done. Yet he did not Call him by name.... (37)

-- Feb 21, 1859

[Apostle Wilford Woodruff Journal] ...E. T. Benson said that He fasted 3 days and was blessed in it and thought we should not be discouraged but fast & Pray and ask the Lord for what you want. Now if we use Coffee, tobaco, whiskey, & stuff ourselves with meat we will be like the Gentiles & cannot expect much of the spirit unless we prepare our bodies for it. I believe that Good will grow out of this meeting.... (37)

-- Mar 10, 1859

[Apostle Wilford Woodruff Journal] 10th I Called at the office at 9 oclok. Bishop Bigelow Called upon us this morning & gave a report of the Provo Court. Judge Cradlebaugh had 80 soldiers with him to guard the Prisioners. The Judge had given his Charge to the Jury. Wished them to inquire into the Mountain Meadow massacree, & several other murders. He seemed quite vindictive against the mormons. Sinclair was there drunk or nearly so & darning the Mormons.

I had a conversation with James Cummings. He says he had a talk with Samuel J Lees. He says he knows who is writing those synonomous Letters to President Young. It is done by a Committee who are turning Infidels & apostitizing from the Church. They are vary vindictive against Brother Kimball. Cummings thought they would seek his life & many other things were said.

I Called upon the Presidet & had a private Conversation with him upon this subjet. He said the Lord would Controll all this matter & the Utah Court [too?]. See office Historians Private Journal.

I spent most of the day Journalizing.

I Attended a party at Sister Kames with Mrs Woodruff A. O. Smoot & wife J. C. Little & wife J. Horn & wife Samuel Richards & wife & others. After partaking of a good feast I was Called upon to make a speech. I spent 3/4 of an hour Preaching the gospel of Christ & speaking of the things of the kingdom of God. Was followed by A. O. Smoot J. Horn J. C. Little another Brother & S W Richards which occupied the time till near midnight. (37)

-- May 10, 1859

[Apostle Wilford Woodruff Journal] 10th We had a frost this morning. It is pleasant but Cool for the time of the year. G. A. Smith left with E.T.B on Thursday last & has not returned yet.

On Sunday night while in Council May 8th C. C. Rich introduced to the Quorum of the Twelve Miner Prisbrey. He had married Joice Danse of sanbernadeno & took her to Cedar City. There she wanted a Bill but did not get it. He then took her to Bever. She Applyed to Daniel M Thomas Judge of the County court of Bever County. He gave her a Bill. She then brought him up before the Teachers and accused him of Getting drunk & other things which she Could not prove & which he says was not a word of truth in. Yet there seemed to be a little prejudice against [him] so much so that they voted to take away his license or rather his Priesthood.

He told his story to the Twelve and showed his Recommend as being in good Standing from Bishop Philo P Farnsworth. C. C Rich bore Testimony to the good Conduct of Brother Prisbrey. O Hyde said He knew about those Austrailia women who had been in tow by Brother Farnham & if Brother Prisbrey had not broaken any lay [law] he did not want him to loose his Priesthood through the Influence of that woman.

He Called a vote and all the Quorum present voted that He be ordained to the office of an Elder which was done under the Hands of O. Pratt C C Rich & F. D. Richards C C Rich being mouth & a Licens given him signed by O Hyde On the 8 day of May 1859.

I spent the day in the office. I Called upon President Young. He invited me to walk with him in his Garden. I went with him A Carrington & B. H. Young. We went all through his Garden & orchard. It was a splendid sight Peaches & Apple trees all in Bloom. His large grape vineyard is puting forth its young & tender vines. He requested me to save him some of my Catawaba grape & in return would give me a Black walnut tree that would bear. I would have to dig around it in the winter & let it freeze & it would not injure it to take it up.

I spent the evening at S. M. Blairs. (37)

-- May 28, 1859

[Apostle Wilford Woodruff Journal] 28th I arose at 7 oclok went to Townsends Assisted in laying the corps into the Coffin & got a team & carried it to Elder Orson Hyde. Here his Father for the first time saw the body of his murdered son for a moment it almost over come him.

The Funeral of James Johnson was attended at 2 oclok. W. Woodruff opened by Prayer. G. A. Smith spoke upon the evil Consequences of the introduction of so much whiskey into this Territory which was adulterated by Strictnine & this was introduced by the followers of the Army sutlers Merchants and a great Many persons were making use of it and much Crime was the consequen[ce]. When a man was found in the Gutter or had killed somebody he would make for an excuse that He was strictnined but if we all let the Liquor alone we would not get the Strictnine. He made many remarks upon the evils of the use of Alchahal most of which was drugged. (37)

-- Jul 6, 1859

[Apostle Wilford Woodruff Journal] ...I will here reveal a secret which I have not told. Bell & Livingston Came to me last summer & asked my advise. They told a sad tale of losses & said they Could not sell sugar & Coffee short of 65 cts Cotton Cloth 35 cts and all things in proportion. I told them to ask it for I did not believe their were 20 fools in this territory. But I found there were thousands. He sold all his stock out at those high prices before winter. I beat myself in giving that Council.... (37)

-- Jul 12, 1859

[Apostle Wilford Woodruff Journal] 12 President Young Called into C[o...?] Commission [-]. E. T. Benson was present. He has been to provo & held a meeting. Saw Brother Carns & told him that he herd that He was Brain Cracked & low spirited. He said that it was true and any man that Could be shut up in a dirty sell as long as I was with some 25 drunken Irish who were Cursing, swearing, fighting, spewing, & shitting & trampling over me without being Brain Cracked & down spirited then He has a stronger spirit than I have. I vomited many times nearly all there was in me.

H Stout said that Wilson remarked that He expected that Judge Cradlebaugh & Sinclair would Join Issue against Buchannan & Judge Black But whatever they done Stout said they would Be mean themselves.

President Young dreamed a few nights since that He saw those Judges drunk & they behaved as /bad as/ they Could. Evry thing they done was dirty and filthy.

The Probate court has been in session about four weeks and Adjourned to day Senedi. I spent the day in the office. (37)

-- Oct 16, 1859

[Apostle Wilford Woodruff Journal] 16th Sunday We had a rainy night. I met with my Quorum in the morning but we did not dress or pray. I attended meeting in the morning. G. B. Wallace preached in the morning. I did not attend in the afternoon. Brother Kimball & Wells preached. I attended the meeting at the 14 ward school house.

Went home and had a severe attack of the inflamatory Rheumatism & Cramp in the stomach. I suffered immensly for 3 hours with hot mint tea & hot water. I got relief. We had a vary hard frost last night. (37)

-- Oct 24, 1859

[Apostle Wilford Woodruff Journal] He recommended me to send for Dr Sprague to Doctor me. I done so & He came the same night. He doctored me with roots & herbs and Nursed me vary wisely. I took a good deal of the tincture of Lobelia. (37)

-- Nov 3, 1859

[Apostle Wilford Woodruff Journal] 3, 4, & 5 I Continued to mend slowley. I began to have a little appetite. Nearly all the food I had taken during my sickness was roasted sour Apples and a little bread Coffee. (37)

-- During 1859

(Francis M. Lyman) Lyman was called on a mission to Europe with his apostle father, but the approach of the Utah Expeditionary Force cancelled all missions. The following year, he married Rhoda Taylor.

1859. As a nineteen-year-old husband and father, Lyman decided, "I could no longer be a Latter Day Saint in a manner satisfactory to myself without attending to my family and secret prayers." He learned to pray before his mission, and gave up tobacco at age twenty-five and alcohol at twenty-six. (14)

(Sam Brannan) Purchased 2000 acres of prime Napa Valley lands on which he built a huge resort, Calistoga, where Merino sheep and blooded Spanish horses grazed, and a distillery turned out an annual 90,000 gallons of brandy made from the grapes of 100,000 vines. "Calistoga" was coined when Brannan, in an inebriated state had declared he would make the resort the "Calistoga of Sarafornia." (14)

-- Jan 7, 1860

[Francis M. Lyman] Francis finally succeeded in breaking his smoking habit, and from then on he held the Word of Wisdom as "a great principle of liberty, an essential for strong bodies and minds, a thing indispensable to the work men are sent on earth to do." On 7 January 1860 Francis Lyman was ordained to the church priesthood office of a Seventy. In May of that year, he and his father went on missions to England. (47)

-- Feb 5, 1860

Brigham Young's office journal records: "Pres[ident] Young addressed the third Quorum of Seventies; most of his remarks were confined to the subject of drunkenness. He regretted very much its prevalence. He remarked it was not the drink that influenced men to wicked actions, but the drink weakened the body so that Evil Spirits had power over it." (11)

-- Feb 24, 1860

Brigham Young's office journal records: "President Young in the course of his remarks alluded to the zeal of Hyrum Smith Brother of the Prophet, in his views of the word of wisdom. who prophesied that every Saint who chewed tobacco would apostatize. President Young observed he prophecied by Hyrum Smith and not by the Spirit of the Lord. and that he (Hyrum) would eat about 3 lb. of fat pork in a day; and yet be so severe upon a tobacco chewer; upon other points observed the President Hyrum Smith was a man of knowledge. Once Joseph told his Brother Hyrum if he would suffer him to dictate [to] him he should lead the Church to Hell; and he would frequently sit and sneer at the remarks of Bro[ther] Hyrum, which were frequently delivered to the congregation when they were weary with the remarks of the preachers that had preceded him." (11)

-- Jun 26, 1860

Brigham Young's office journal records: "In the Evening Br T. Ellerbeck came into the Office and had some conversation about grape raising, Br[other] Carrington joined in and conversed about making grape wine." (7)

-- Aug 31, 1860

[Apostle Wilford Woodruff Journal] ..In speaking of the Mahomitan religion He said it was not a new religion but a refermation of the Christian religion. Opium is sold in that Country for its weight in silver. There was a drug the people took which they received as a luxury. They would set Back to Back so as to not see Each others faces. If one sneezed all would Sneeze. He spoke of the Custom of the Druses. Their religion Caused them to bath often and they are temperate while many of the Christians of that Country are intemperate and filthy which Causes them to be weaker than the Druses which gives the Druses the advantage over the Christians in war &c. (37)

-- During 1860s

[Godbeites] By the 1860s Godbe was a bishop's counselor, Brigham Young's friend and protÃ©gÃ©, and, as owner of the Godbe Exchange Building that housed the Godbe-Mitchell drug and sundry business, was one of the territory's ten wealthiest men. (51)

-- Jan 1, 1861

[Apostle Wilford Woodruff Journal] Jan 1st This is the commencement of another new Year and of a vary important year. Joseph Smith the Prophet said whoever lived to see 1860 would live to see the foundation laid for some most awful bloody wars and whoever lived to see those two figures Come together 1866 would live to see a day when the Earth would be deluged in blood in many places & there would be such awful distress & Calamity that it would be a vexation to hear the report of it. We may prepare ourselves for an awful time in the United States. The hand writing has been seen upon the wall And our Nations is doomed to destruction. The United States will be visited this year with much affliction more than they have ever seen since they have been a Free Government and it will increase yearly untill they are destroyed.

They are like the Ox going to the slaughter. They know not the day of their visitation. The Judgments of God await them because of their wickedness and while we are looking for the judgments of God to rest upon the United States & Great Babylon at large let us turn our Eyes towards Zion in these vallies of the Mountains and ask what State are the people in. Are they righteous & keeping the Commandments of God and preparing themselves for the great things of God which await them or are they lying, stealing, swareing, & mingling with the drunken? Yes many of those who are Calling themselves Saints are doing these things and they have great need to repent before the Lord, or they will Be damned & the Judgments of God will rest upon them.

South Carolinia Seceded from the Union Dec 20 1860.

[ ]

Missisippi Convention voted to Secede from the Union Jan 9 1861 Yeas 84 Nays 15.

Georgia Seceded Jan 10 1861 yeas 208 Nays 89.

Florida Seceded Jan 10 " signed 11 1861 Yeas 62 Nays 7.

Alabama Seceded Jan 11 " Yeas 61 Nays 39.

Louisiana Seceded Jan 26 " Yeas 113 Nays 17.

Texas Seceded Feb 1, 1861 Yeas 156 Nays 7. (37)

-- Apr 7, 1861

[Sermon] Brigham Young: The Gifts of God - Home Manufactures - Word of Wisdom - Happiness, JD 9:31 - 40 (46)

-- Apr 21, 1861

[Apostle Wilford Woodruff Journal] 21 I met with my Quorum in the morning at the Historians office. I +***** found on the Table A Deseret Extra News Containing the latest pony dispatch which says that war has Commenced. Charleston Batteries opened fire upon Fort Sumter at 4 oclok on the 12 April 1861 and fired 2,000 Shot & Shell into the Fort in about 24 Hours & Anderson Surrendered the Fort on the 13 April. The Fort much Damaged two magazenes Blown up some 3 or 4 wounded on Both sides but no one killed. This is the Commencemet of the war at South Carolina in fulfillment of the Revelation given through Joseph Smith the Prophet in 1832.

I attended the meeting at the Tabernacle. John Taylor Preached followed By Presidet Young in the fore noon. Jacob G. Bigler John D. Chase & Parley P. Pratt in the afternoon followed by Presidet Young.

At the Close of the meeting, The Presidency, Twelve & Missionaries all met at the Historians Office. There were present B. Young H. C. Kimball D. H. Wells & W. Woodruff J Taylor & G. A. Smith of the Twelve. Presidet Young & Kimball W. Woodruff & J. Taylor laid hands upon the Heads of Nine of the Missionaries & blessed them & set them apart to go upon their missions. Presidet Young Blessed P. P. Pratt & George W. Grant & gave them each a great Blessing. Said they should become greater than there Fathers. At the Close of the blessing Presidet Young instructed the missionaries in vary plain term. Joseph Young & A. P. Rockwood ordained P. P. Pratt to the office of a Seventy. Presidet Young spoke of his being ordained as a President of one of the Seventies.

Presidet Brigham Young in his instructions to the missionaries said now I want you to remember what I say to you. Now take care that you do not get to Sleep & let the devil take the advantage of you. You may do that in an hour that you cannot regain through all Eternity. Now you have great priviliges & nothing but the attainment of the Throne of a God is worth the attainment of a Saint of God.

Your privliges are great. What is the privilege of the wicked? They want the privilege to get drunk to Hore it & kill each other. Is this a privilege? No more than it would be to stick your hand into a Burning Stove. We have the privilege of living to all Eternity and Enjoying Eternal life forever, while the wicked want to kill his Neighbor. Now I want to say to you all quit your Covetousness, and whether you have little or much give it to bring the poor to Zion.

And let the women alone, or it will prove a Curse to you. Here is George Grant. Has no wife. Now let him not think of a wife untill He gets back. This Corting women while you are abroad upon a mission is a miserable business. I would not give shucks for an Elder who Cannot go on a mission & keep Clean & Come back Clean. Now remember that. I have spent my Early life without women. Your integrity before the Lord is worth evry thing.

Many Elders go out get to sleep & do wrong and they Come back and are good for Nothing & never will be. They will do no good. I want you to go & Come back right. I Expet this off you. God Expets it off you and now go & do right.

President Kimball said, now take the bees for an Example. When they go out of the hive they go to make Honey. They do not make any bees while they are gone but they wait untill they Come back to the Hive. You should go & do likewise. Now do as Presidet Young has told you and God will bless you and you will Come back like a Child innocent.

G. D. Grant made a few remarks.

President Young said the Elders should take means with them to Carry them on there Journey to there field of Labor. He said $100 would Carry a man Comfortable to England. He spoke of his Travels with Brother Kimball East. The Lord gave them money.

He said that He got a letter from Capt Wm. H Hooper who said that no appointments had been done for Utah. The Utah Merchants were writing to washington to Block up Hoopers way. They want to get Harris Elected Govornor and all Gentiles officers. He said He was satisfied that if they were not fighting Each other they would fight us. Bennet of the Herald advised Hooper to recommend to Utah to organize an independant State government if the presidet did not give us our own officers. He said we should have many to Sustain us in it.

In speaking of the war in the United States Presidet Young Said the North would find much treachery among there armies. Anderson is playing in a deep game, and his fight at Sumpter is all a sham. He will try to get influence in the North untill He Can get the Command of an armey to deliver to the South and many play this game. The Nations would like to use us up but they Cannot do it. (37)

-- Apr 22, 1861

[Apostle Wilford Woodruff Journal] 22 I attended a surgical operation at 11 oclok today. Dr Anderson Cut out a fleshy tumor near the armpit of Sister Daniel Thomas near the size of a tea Cup. She was under the influence of Cloriform. I spent most of the day in the office. (37)

-- May 23, 1861

[Apostle Wilford Woodruff Journal] President Brigham Young steped into the House of G. A. Smith & gave a short Sermon but vary powerful. He rebuked the speculators among us vary sharply those who are trading with the Armey & Gentiles & still profess to be Saints. Some remarks I herd at the Close as I was not in at the Begining. He said I marvel at the patience I have had with such men. Here is B F. Stewart & his Brother & hundreds of others I Could name. Bishop Warren is another. They are a stink in my norstrials. They will trade with our Enemies and sustain them and they would let in all Hell upon us for a few dimes. They would like to open a gold mine, Esstablish whiskey & Hore Shops or do any thing for Money & be hail fellows well met with the[re?] Damned Curses, They would Get my throat if they had the power.... (37)

-- Sep 1, 1861

[Apostle Wilford Woodruff Journal] Sept 1 Sunday I met with my Quorum in the morning & attended meeting in the Tabernacle all day. N. V. Jones C V Spencer, J. Gates & Presidet Young preached in the fore noon & D. H. Wells in the afternoon followed by President Young. He delivered one of the plainest discourses I ever herd him deliver upon following the fashions of the Gentiles, wearing Hoops, making & selling whiskey, stealing &c. It was a vary plain strong discourse. (37)

-- Nov 24, 1861

[Apostle Wilford Woodruff Journal] 24 Sunday I met with my Quorum in the Morning, After which I rode to Fort Harriman. Charles W. Penrose & John Taylor spoke in the forenoon. James A. Little spoke a short time followed by Presidet Young 40 minutes who spoke upon practical religion. Requested the Elders to Quit drinking whiskey, Coffee, using tobaco &c and lay aside every bad practice. I preached in the evening at Fort Harriman. 25 mils. (37)

-- Dec 24, 1861

[Apostle Wilford Woodruff Journal] 24 I spent apart of the day in the Legislature the Afternoon. I met in the New Hall in the 14 ward at 10 oclok for the purpose of dedicating the House. Mrs Woodruff with several others of the Sisters have been at work night and day almost for several days in making the Curtains & trimings for the windows and doors in order to get it ready for the Dedication. Brother Edington took the supervision of the whole triming of the House. Presidet Young arived at about 11 oclok. He Called upon me to offer the Dedication Prayer.

The following Dedication Prayer was offered by W Woodruff:

O God our Eternal Father we present ourselves before thee this Morning in the name of the Lord Jesus Christ to Dedicate this House unto Thee, and we ask for thy Holy Spirit to bring all things to our rememberance which may be necessary in the dedication of this House. We dedicate the Foundation of this building together with the ground upon which it Stands that it may be Holy from the Commencemet to the name of [the] Most High. We dedicate the Foundation with the rock Mortar and timbers and all things appertaining thereto that it may be Holy unto the Lord. We dedicate the walls of this House with the adobies, the mortar and every thing appertaining thereto that it may be Holy unto Thee.

We dedicate the door with the Joists boards and nails thereof that the same may be Holy unto Thee. We also dedicate the windows with the sash, glass, putty and every thing pertaining thereto also the curtains with the trimings thereof and the shades that they may be Holy unto the Lord. We dedicate the doors with the Hinges screws locks, latches, and every thing pertaining thereto that they may be Holy unto Thee the Lord our God. We dedicate the Roof with the rafters, boards, shingles, lath, nails Plastering, Cornice, ornamental work and all things appertaining thereto that Evry thing may be Holy and Consecrated unto Thee. We dedicate the stand the pulpit the seats the floor the Boards the paint and evry thing belonging thereto also the Benches and seats in this room that they may be Holy unto the Lord.

And we pray that this dedication may be acceptable, that this house and the ground whare on it stands may be Holy unto Thee. And we ask that thy Blessings may rest upon the Bishops and Priests and Elders who may occupy this Stand that they may be inspired to speak unto the Edifycation of this people and that they may magnify the Holy Priesthood given unto them. And we pray that this House may be Clean and every thing Clean and pure which dwells therein. O God the Eternal Father we dedicate this House unto thee and thy kingdom for the purpose of Preaching, teaching, instruction, singing, & prayer, and for the teaching of Our Children and for Lawful and innocent recreation.

We pray that thy protecting Care may be over this House that it may be protected from fire and winds and Every Evil Elemet. And O God we pray that the spirit and power of darkness may have no dominion here that thy Saints may inherit this place in peace, that no Enemy may have power in this House. And should the day Ever Come that the Enemies of thy Saints should have dominion in this Land, grant that this Building may be destroyed from the foundation and not one Stone left upon another that the wicked and unholy may never inherit this House, nor this City nor any of the Houses of thy Saints which have been dedicated unto thee. Grant to accept of this dedication we beseech of Thee that thy spirit may rule and reign in this House. And may thy Saints not worship this House nor any thing appertaining to this Earth, but may they worship the Lord of Hosts and help do thy will and Esstablish thy kingdom upon the Earth. And if anything there be pertaining to this Building or the ground upon which it stands that we have not named before thee Grant that it may be Holy, that all things pertaining thereto with the dedication thereof may be acceptable unto Thee which we ask in the name of Jesus christ our Redeemer Amen.

At the Close of the Dedication Prayer President Young addressed the Saints. The following are some of the remarks which he made:

He said as I have the privilege of speaking I hope I may be actuated by the spirit of intelligence. As Brother Woodruff has asked the Lord in his prayer so I feel to say amen to the whole of it even to the destruction of the Buildings if our Enemies ever had power to possess it. But I do not think we shall ever be driven from this inheritance. I am satisfied we never shall be if we live our religion & do our duty. Here we are gathered together from all the Nations of the Earth. Like the net Cast into the Sea it gathers both good & bad and each one works out what is in him.

While Brother Woodruff was offering the dedication Prayer I was wondering if they dedicated there School Houses anciently. They dedicated Solomons Temple but I dont know as they did there School Houses. But we should dedicate ourselves and all we have unto the Lord. We still have some among us who still wish to mingle with the wicked. They still want to introduce Mr Devil to me & to this people and such would hender the progress of the kingdom of God.

I am pleased to meet with you here to day. I see the taste which you have displayed in the finishing of this house which I like and admire. Pardon me for quoting a remark of a man from the north in seeing the 13 ward Assembly room, proped up to keep them from falling down. He said the glory of the Bishop of the 13 ward had departed. But I hope the glory of the bishop of the 14 ward will not depart as did the 13 ward. I hope this House will not fall down.

I am pleased to see that you have brought together the Elements which surround you and Erected a Beautiful Hall which is a pleasure to meet in. Even the most wicked take pleasure in beholding that which is beautiful & lovely.

I delight to meet here. My soul is full of Blessings for this people. We are living in a world of sin yet we are approaching to the light and travelling together. As Latter Day Saints we should dedicate our all to God. The gospel of Jesus Christ is to make good men better and to put them in a position to receive Happiness Joy and glory to the fullness of the Capacity of man.

Many Elders pray that they may have Confidence in God. But I pray that I may live so that God may have Confidence in me. I think it folly to pray that I may have Confidence in God for He is right all the time and if we will live so that he may have Confidence in us we will do well.

It is our duty to make all the improvemet we Can while we live. All that we see here on the Earth is a similitude of what is in heaven. We have the Elements all around us to beautify & adorn Zion but we should not set our hearts upon Gold or silver or any thing upon Earth But sanctify the Lord in our Hearts. Then we shall partake of Eternal life.

I say to the 14 ward if you occupy this House in the fear of God it will prove a Blessing to you. In the time of the persecution in Missouri we had to walk up & sign a Deed of trust to pay the Expenses of the mob in driving out the Saints. They said Jo Smith Could not make the saints Consecrate but we Can make them Consecrate.

The Saints here Complained of paying a little tax and a little tithing money. I dont know but the Lord will let us pay a little money tax to the Devil. The Governmet requires a direr tax of some $27,000 dollars. When you have parties in this House dont admit drunken men into it.

Another principle I wish to speak of if the Bishop wishes to invite a Gentile in dont let the people Complain about it for when a Gentile Comes in here and the priesthood rules the Gentiles Can do no hurt. But Let an Elder or any latter Day Saints go & attend a party among the Gentiles whare they reign and it is vary different. That would be rong. We should never bow down to the wicked. We should never descend but asscend & try to Elevate others to our standard.

Men Come here from the States & profess to be asstonished at our History and improvements and they Come here Expecting to accomplish that which they will not do. Most of the Officers which the Government have Sent here are a Hiss and a By word and a stink in the nostrails of all good men and there never was a wickeder man than the Presidet of the United States and so are his associates vary wicked men.

I hope we will strive to magnify our lives which God has given us, for we shall either go on to life Everlasting, or descend to Everlasting destruction. If we were all pure in heart as we should be we would have power to hold our Children & not bury them as we now do. Now go to & dedicate your hearts & your houses and all you have unto God.

I feel to bless you in the name of the Lord. We are in a world of Sin, darkness & temptation, and any man who will not be faithful to this life how Can He Expect to obtain Eternal Life? We have got the kingdom of God Esstablish on the Earth and what we Cannot Bind to the kingdom of God we will let go.

President Young was followed by D. H. Wells & O Hyde. They both made many good remarks.

I spent the Afternoon in the Legislature and in the evening I attended a party at the 14 ward School House the first Held in the Hall. (37)

-- During 1861

(George A. Smith) Accompanied Brigham Young, Erastus Snow, and others to establish the new "Dixie Mission" in southern Utah. Nearly 800 familiesâ€”approximately 3,000 personsâ€”were called to this mission over the next three or four years. The primary purpose of the mission was to produce indigo, madder, fruit, wine, tobacco, and especially cottonâ€”a commodity in great demand since the outbreak of the Civil War. The first year 100,000 pounds of seed cotton were produced, and, in 1863, 56,094 pounds of ginned cotton. A factory was built in 1870 for cotton processing, but poor soil, unstable water supplies, and the completion of the transcontinental railroad in 1869 made Utah cotton production unprofitable. Brigham Young named the principal settlement "Saint George" in honor of George A. Smith. (14)

-- Jan 20th, 1862

Letter to President Brigham Young from W. W. Phelps; Jan. 20th, 1862.

President Young, or Brother Young just as pleases you best. .... To end the whole matter, we must be heared (sp. heard) by the Gods; fearing: and, according to the commandments, watch,--for this sustained Adam our Father, who is the Almighty before mentioned. When Israel was in the Wilderness, they kept the word of wisdom, as died like Achan (sp. ?) for stealing, god and garments. My voice is Virtue and Victory. Amen!

W. W. Phelps

P S Keep this letter, as have not copied it. (52)

-- Jan 29, 1862

Brigham Young's office journal records: "Bro[ther] HS. Eldredge, came in, the conversation turned on the love of property. Pres[ident] Young said he did not think there ever was a prophet on the Earth, (Jesus excepted) that cared less for the things of the world than he did. He remarked the Lord is desirious to exalt this people as we are his children, but riches would injure us at present therefore the Lord withholds riches from us till we are prepared to receive them. He knew that the more of the Spirit of the Lord a man had the better prepared he was to do business. Pres[ident] Young said he had been in Whiskey Street - and he had felt the spirit there, and he really thought the street must be burned down before there would be a good spirit there." (11)

-- Mar 1, 1862

[Apostle Wilford Woodruff Journal] March 1st This is my Birth day again. I am 55 years of age this day. I am the same age my Grand Father Eldad Woodruff was when he died. He had the spotted fever and was killed by Doctor Todd, as was my Mother and her Sister all about the same time, and my Father would have died at the same time if his nurse had not given him water the night he was given up to die. The doctor ordered French Brandy Bark & wine to all his patients for the spotted fever and they all died pleading for water and it would have been a great Blessing to humanity and a righteous deed for any man to have Emptied the brains out of Every doctors head that practiced medicine upon that system for it is much better that one doctor should die than that a whole Neighborhood Should perish.

I spent the day in the Endowment House. Presidets Young Kimball & Wells were preset. I sealed 9 Couple at the Altar & D. H. Wells 11 Couple. (37)

-- Mar 24, 1862

[Apostle Wilford Woodruff Journal] 24th A Plesant morning. I received 2 letters from J. M. Bernhisel & one package of 5 tea plants. 2 I put in pots, one in my Garden one I gave to Presidents Youngs gardner & one to G. D. Watt. I received one letter from M Barton. (37)

-- Jun 8, 1862

[Apostle Wilford Woodruff Journal] ...Dr Michael Hyler was asked what He would do with the Rheumatism. He would give Rhoubarb & Calomel generally. I use Dovers Powders, Bark and wine, Campher & opeum. For the Lung fever I would give Alloes tartar emetic & Epiece and vegitable & mineral tonics and Calomel (tonics composed of Quinine & arsenic). For sore Eyes I use a solution of 2 grains of Tartar Emetic, 1 pint of barley water, 1 grain of Cream of tartar & give a wine glass full of the solution. I make a wash of Blue vitrol and Campher to wash the Eye. For Frost Bitten Limbs I would make a salve 1 lb Rosen 1 lb Beeswax, 2 lbs. Butter 4 oz. spirits of Nitre 2 oz of Quicksilver & Cut it with suphuric acid. For Diarrhea I would give Rheubarb magnecia 20 drops peppermint 10 drops lodlam half a pint of Barley water. Cover it till it gets Cool. Sweeten with loaf sugar. Take a spoonfull each hour for 6 Hours for grown person. Children in proportion. For Cancers I use Arsenic internally & Externally.

Dr Palmer the Ey doctor makes use of the following articles as his main medicines: Nitred of Silver Sulphat of Zink sulphat of Copper suphat of Iron, Salt, Sugar, saltpeter Borax Opeum Camphor Belladona, Croton Oil, & Calomel. (37)

-- Aug 30, 1863

[Apostle Wilford Woodruff Journal] In the Evening I went down to see James Furguson who was near his End with hard drinking. He wished me to administer to him which I did. He did not have any reali[zisens?] that he was going to die. I told his family that he would not live much past midnight. He died about 1 oclok at night. (37)

-- Feb 2, 1864

[Apostle Wilford Woodruff Journal] 2d I spent the day mostly at home writing & Choreing. I attended the Gardners Club in the Evening & presented to the Club the following specimins of Apples: Northern spy, Pecks plesant, green New Town Pippin, wine sap, Newtown Spitzenborgh, wagner, Hubbardsons Nonesuch & green winter Pairmain. (37)

-- Jul 23, 1864

[Apostle Wilford Woodruff Journal] 23d I visited Brother E. B. Kelseys Currant Orchard of some 4 Acres from which he makes his wine. We Commenced a Two days meeting at the Bowery at 10 oclok. The Meeting was Addressed by John Sharp, A. H. Raleigh, Peter Maughn & G A Smith in the forenoon, & in the Afternoon President Young spoke. Was followed By J. Taylor & R L Campbell. (37)

-- 1864. September 24

(Annie Clark Tanner) : Born in Farmington, Utah. Baptized in 1873, Annie Clark was rebaptized a year later during a reformation movement. She remembered, "We raised our right hand and promised not to trade with outsiders. Also, as children, we promised never to touch tea, coffee, or tobacco. To take the Lord's name in vain was a great offense. The punishment for disregard of high moral standards among young people was severe indeed. The young people who transgressed were required to make an acknowledgement of their sin in a public meeting and ask the forgiveness of the Saints." (14)

-- Jan 8, 1865

[Sermon] Brigham Young: Ordinance of Bread and Wine - Its Nature - Character of God and of Jesus - Reasons Why Sin and Death Exist - Earthly Probation Necessary for Future Glory - Danger of Apostasy, JD 11:39 - 44 (46)

-- Jul 16, 1865

[Apostle Wilford Woodruff Journal] ...Presidet Young spoke upon the word of wisdom how hard it was for us to overcome but "I will not let an appetite or passion master me. No man will get rich by Joining hands [with] wicked men & devils.... (37)

-- Jul 29, 1865

[Apostle Wilford Woodruff Journal] 29 I spent the day in the Endowment House. We gave Endowments to [ ] persons. B. Young sealed [ ] Couple H C Kimball [ ] Couple W Woodruff [ ] Couple & G Q Cannon [ ] Couple. Brother Cannon had Elizabeth Tinney sealed to him to day.

I had about 3 Bushels Carrots picked pressed out the Juice & mad some wine. I put as much water to the pomace as I had pure Juce then pressed again & put the liquor all together & put in 2 lbs Crushed Sugar to the gallon. (37)

-- Aug 10, 1865

[Apostle Wilford Woodruff Journal] 10 We drove to Ogden & stoped with Brother Wests. 22 mils. We held a Meeting in the Tabernacle. G D Watt Prayed. Presidet Young spoke 28 minuts H. C. Kimball 17, John Taylor 28, W Woodruff 25 G Q Cannon 18 C C Rich 13 & F D Richards 3 m. At the Close of the meeting we met in Council at Brother Farrs & herd letters read from England. One Elder Parker had Been guilty of whoredoms & Charles Benson of Drunkness. (37)

-- Jan 1, 1866

[Apostle Wilford Woodruff Journal] ...Elder John Taylor furnished us with 3 sleighs and we all rode & Called upon Orson Pratts family & spent a few moments with them. We also rode through the City & Called upon the Mayor A. O. Smoot & took some Home made wine with him. We then called upon Govornor Durkee who greeted us with Great Welcome.... (37)

-- Jan 22, 1866

[Brigham Young Letter] If you should wish to take the building I should place a gentleman, a Mason, to preside in the Building and maintain the customary regulations. There has never been any smoking, drinking or swearing allowed in the building, and where (25) persons chew, it has never been admissable for them to spit on the floor. To the strict enforcement of these regulations, from the first opening of the building until the present, I attribute the reputation which the Hall has gained among the people. On these conditions you can have the Hall. (49)

-- Mar 13, 1866

[Apostle Wilford Woodruff Journal] 13 14, 15 & 16 I spent the time on my farm getting out Manure & sowing wheat. We put in 5 1/4 acres.

I came home in the Evening of the 16 & found Brother Edward Tullidge raving mad. He was at the City Hall in the hands of the poliece. He had been writing or Compiling my own Autobyography for nearly two years. Of late he had been drinking vary hard & writing Theatrical Plays. He now imagins himself the great Bridegroom & many other foolish things. (37)

-- Mar 16, 1866

Wilford Woodruff writes, "found Brother Edward Tullidge raving mad. He was at the City Hall in the hands of the poliece. He had been writing or Compiling my own Autobyography for nearly two years. Of late he had been drinking vary hard & writing Theatrical Plays. He now imagines himself the great Bridegroom & many other foolish things." (7)

-- Oct 7, 1866

Brigham Young tells general conference: "Not six months before the death of Joseph, he called his wife Emma into a secret council, and there he told her the truth, and called upon her to deny it if she could. He told her that the judgments of God would come upon her forthwith if she did not repent. He told her of the time she undertook to poison him, and he told her that she was a child of hell, and literally the most wicked woman on this earth, that there was not one more wicked then she. He told her where she got the poison, and how she put it in a cup of coffee; said he, 'You got that poison so and so, and I drank it, but you could not kill me.' When it entered his stomach he went to the door and threw it off. He spoke to her in that council in a very severe manner, and she never said one word in reply. I have witnesses of this scene all around, who can testify that I am now telling the truth. Twice she undertook to kill him." (7)

-- Apr 6, 1867

[Apostle Wilford Woodruff Journal] Then Presidet Young spoke 23 Minutes and Preached a good Sermon to the Sisters. Requested them to keep the word of wisdom not to drink Coffee or tea & He wished all to keep the word of wisdom. Afternoon. D. H. Wells spoke 40 Minuts & John Taylor Spoke 72 minutes. (37)

-- Apr 7, 1867

[Sermon] Brigham Young: The Word of Wisdom, JD 12:27 - 31 (46)

[Sermon] Ezra T. Benson: Word of Wisdom - Happiness to Be Obtained Only Through Obedience, JD 11:366 - 368 (46)

[Sermon] George A. Smith: Raising Flax and Wool - Home Manufactures - Church Literature - Folly of Using Tobacco and Liquor, JD 11:359 - 366 (46)

-- Apr 21, 1867

[Sermon] George Q. Cannon: Remarks on Revelation, Missionary Fund, Word of Wisdom, Etc., JD 12:40 - 47 (46)

-- May 5, 1867

[Apostle Wilford Woodruff Journal] ...President Young spoke 25 Minuts. He said my Council to the People Concerning Liquor and beer is to let it alone. Your grain you want yourselves. The Liquor & Beer is of no use to you. I dont object to your making root beer for that is healthy.... (37)

-- May 26, 1867

[Sermon] Brigham Young: Our Delegate to Congress - The Word of Wisdom - The Union Pacific Railroad - Spiritual Ignorance of Popular Preachers, JD 12:50 - 55 (46)

-- Aug 17, 1867

[Sermon] Brigham Young: The Word of Wisdom - Degeneracy - Wickedness in the United States - How to Prolong Life, JD 12:117 - 123 (46)

-- Oct 8, 1867

[Apostle Wilford Woodruff Journal] Oct 8 Conference opened At 10 oclok. Prayer by E. Snow. E. T. Benson spoke 23 Minuts Presidet Young 14 on the word of wisdom. Commanded all to keep the word of wisdom & if the Saints trifled with this they would be sorry. And I say unto you in the Name of the Lord God of Israel keep the word of wisdom. ... (37)

-- Dec 16, 1867

[Apostle Wilford Woodruff Journal] ...President Young spoke of the first organization of this school By Joseph Smith the Prophet. The word of wisdom was given in this school. Presidet Young said Adam was Michael the Ark angel & he was the Father of Jesus Christ & was our God & that Joseph taught this Principle.

Presidet Young D. H. Wells & G A Smith Addressed the school on the 9 & on the 13 Presidt Young H C. Kimball & Joseph F Smith Addressed the School. The revelation Called the olive leaf was read & remarks made upon it By President Young. O Pratt also spoke. (37)

-- Jan 12, 1868

[Sermon] Brigham Young: Liberty of the Saints - Why They Are Gathered - Object of the - Word of Wisdom. - , JD 12:151 - 157 (46)

-- Jan 19, 1868

[Apostle Wilford Woodruff Journal] 19 Sunday I met with my Quorum in the morning & attended Meeting in the Tabernacle. J. T. D Mcallister prayed. David Evans spoke 35 Minuts on the word of Wisdom & Family Government. Afternoon. Prayer By G. D. Watt. O Hyde spoke 54. L E Harrington spoke 20. I Preached in the Evening to the people of the 8 ward & administered to Bishop Sheets who had Been sick. (37)

-- Apr 7, 1868

[Sermon] George Q. Cannon: Word of Wisdom - Fish Culture - Dietetics, JD 12:221 - 226 (46)

-- May 10, 1868

[Sermon] Brigham Young: The True Church of Christ - the Living Testimony - Word of Wisdom, JD 12:205 - 210 (46)

-- May 17, 1868

Brigham Young preaching on the Word of Wisdom says: "I only saw one cup of coffee last summer during my trip south, and it was for an old lady eighty years of age. She asked me if she might not take her cups of coffee; and I told her to take it, and blessed her and her coffee." (7)

-- Sep 18, 1868

[Apostle Wilford Woodruff Journal] Presidet Young spoke 35 minuts & said He read from the Book of Life keep the word of wisdom, Lay up the grain, Stop traiding with the Gentiles or I will Cut you off from the Church for it is time. Let Every one stop drinking Coffee, tea, whiskey, Tobaco for this is the word of God unto you & you will be Cut off if you do not. I spent the nightwith Brother Douglass. 18 mil. (37)

-- During 1868

(Sam Brannan) Severely wounded during a violent property dispute at Calistoga, he suffered permanent partial paralysis of his left side. Two years later, Brannan's enchantment with dancer Lola Montez, Lillie Hitchcock Coit, and others resulted in divorce, which forced Brannan to liquidate his holdings. Increased drinking eventually precipitated total collapse of his financial empire. (14)

-- Jan 19, 1869

[Apostle Wilford Woodruff Journal] Jan 19, 1869 + I Called at Brother Mussers at 10 oclok & met with Doctors Bernhisel & Anderson & others also Elder Orson Hyde who had met to have his toe next to the great toe taken off on his right foot. He took some Brandy & Cloriform. His toe was taken off at the 2d Joint. I then went to the Legislature & spent the forenoon. (37)

-- Apr 6, 1869

[Sermon] George A. Smith: Contributions for Emigrating the Saints - Word of Wisdom, JD 13:20 - 21 (46)

-- Apr 7, 1869

[Sermon] Brigham Young: Responsibility for Teachings - The Word of Wisdom - Cooperation, Etc., JD 13:1 - 4 (46)

-- Apr 16, 1869

[Apostle Wilford Woodruff Journal] April 16 1869 I left Salt Lake City this morning for a Journey to St Georg. We had the painful intelligence that Franklin Woolley was Murdered By the Indian near Calafornia & they were Bringing his body home in a Metalic Coffin.

J. V. Long was found dead in a ditch on the 14th. Died a drunkard. Found dead with 2 Bottles of whiskey with him. Many smart Men are going to the Grave with drunkeness. ... (37)

-- Apr 21, 1869

[Apostle Wilford Woodruff Journal] ... Presidet Young 34 Minuts. He said If I was to tell you the will of God I would say it is the will of God, that you should take of your substance & send it to Gather the poor saints, the means you wood spend for tobaco, tea, Coffee, & whiskey & Gather the poor with it. We should be doing the will of God. It is the will of God that we should keep the word of wisdom. When you want to do Evil it is the will of the devil, & not the will of God. President Young told a dream on Chewing tobaco. We spent the night with Robinson. (37)

-- Apr 26, 1869

[Apostle Wilford Woodruff Journal] 26 We travelled to Cedar & held a Meeting. H. S. Eldridge Spoke 6 minuts B Young jr. 3 M, Joseph Young 25 Minuts D. H. Wells 38, & Presidet B Young 28 M.

Presidet Young asked do you keep the word of wisdom? Do you pray? If not it is hard living. You know whether you do or not.... (37)

-- Apr 29, 1869

[Apostle Wilford Woodruff Journal] Presidt Young spoke 40 Minuts.

He said the Latter Day Saints are not aware of the Influence they have with each other. Now you put wine on the Table morning & night & it will be an injury to you. You might as well tipple with any thing Els as wine. We should set a good Example before all keep the word of wisdom, and if you do not you will soon be severed from the Church. In speaking of Merchandize He said I mean to Break up evry Merchant who has made himself rich off this people & I mean to Break evry one of them By the Help of God. Let the Sisters Attend these Cooperative Stores and not Great Strong Men.... (37)

-- May 2, 1869

[Apostle Wilford Woodruff Journal] ... Presidet B Young spoke 60 Minuts & said I do not know that I have spent one Moment to reflect whether I should be saved or not. I know that I am serving a God that will do right & He has given me a work to do And I ask God to Give me Grace & wisdom to perform it & I leave all Events in his hands.

He then read the word of wisdom & said this people never saw the day that they were willing for God to rule over us in all things. There is not one in a thousand willing for it.

During the whole war we were the ownly People in the United States who were safe in person & property. They did not Call for any men. I am Glad of it.

The Nation is agoing to have war & Blood up to their Horses Bridles & they will be destroyed. I have Paid to this people more than two Million of Dollars and they would hunt up some Gentile to give it to him. There is Still many tares with the wheat among this people. What shall we do with them? Let them grow with the wheat untill the Harvest.... (37)

-- May 5, 1869

[Apostle Wilford Woodruff Journal] ...I do not know of a More important thing than for those women who know to keep a school to teach others to keep house. I have seen women pretend to keep House. Make tea first then fry meat then Boil potatoes & at last make Bread. There are but vary few good House keepers. But when you find one you find a woman that knows what to do.

The female Relief Society would [should] take this matter in hand & teach young women the art of House keeping. Have a place for Evry thing & Evry thing in its place. Learn the girls to be Book keepers so they Can tend the stores & keep accounts. Also let the Sisters get up a Cheese Factory & make Cheese for the people, Make Bonnets Make Cloth shoes & let your Daughters Marry Good men if they have 40 wives.

G Q Cannon spoke 7 Minuts. (37)

-- May 8, 1869

[Apostle Wilford Woodruff Journal] Presidt Young spoke 19 Minuts ... I say to you to stop dealing with the wicked. Stop swearing & drinking. Treat your Animals kindly. God does not give you Animals or wives & Children to abuse. We shall be held Responsible for all we do. Could our Eyes be open to see the order of Enoch we should be ashamed of ourselves. (37)

-- Sep 5, 1869

[Apostle Wilford Woodruff Journal] ...At the Close of the Meeting I went to the Townsend House & Conversed with some Cincinnati wine growers. They advised us to raise the Delaware Cataba & Ives Seedling for wine in this Country. (37)

-- Oct 13, 1869

[Apostle Wilford Woodruff Journal] ...In the Evening I picked some grapes & prepared for making about 8 gallons of wine. (37)

-- Dec 9,1869

[Utah] ZCMI Drug Stores advertises that is has just opened on Main Street with "Liquors, Draught and by the case." (53)

-- Mar 6, 1870

[Apostle Wilford Woodruff Journal] 6 Sunday In Company with G. Q. Cannon & George Chrisman to Bishop Brintons ward on Cotton wood. We met Elder John Taylor. We met to hear some Complaints against Bishop Brinton By some Members who drank whiskey & Chewed tobacco. But after setting 4 Hours & hearing all that Could be said against him we found nothing proved against him. We rebuked the accusers took supper returned home.

Visited Bishop Hoagland. Laid Hands upon him. Found him vary low. Went to the 14 ward. Herd a Primitive Minister preach about Christ dying on Calvary. I followed him a few moments & returned home. 20 M. (37)

-- Apr 10, 1870

[Apostle Wilford Woodruff Journal] 10 Sunday I wrote a letter to Col Joseph Leffet & sent $1 for Muskie clover or Bee feed.

I met with my Quorum in the morning & attended meeting in the Tabernacle. A H Raleigh spok in the forenoon & gave an interesting account of his mission. He said the American Nation had green Backs on the Brain spirited men in the Boots & wine & women from Head to foot.... (37)

-- Jun 18, 1870

[Apostle Wilford Woodruff Journal] 18 A plesent Morning. We drove to Paris. Stoped with Broth Rich. We met in the school House of the Prophets at Paris. John Taylor Prayed. The Minuts of several Meetings was read. Presidet Young spoke 10 M. Said the world would have to judge the word of wisdom for themselves. Men will have to be Judged Equal according to their Conduct.... (37)

-- Sep 24, 1870

[Apostle Wilford Woodruff Journal] 24 I received 3 letters from Azmom & Bee Men. I drew 2 loads of Corn in the morning. Commenced ploughing in Spencers lot. Attended the school of the prophets. A lecture on faith was read & short speeches maid from Many. I spoke a short time. While speaking G. A. Smith Came in & followed me & gave an Account of a raid made upon the City of Provo by some 25 Drunken U.S. soldiers. They broke in the doors & windows of several Houses & tried to burn the Meeting House took several Citizens prisioners & mistreated them. Presidet Young & Company returned home to day. (37)

-- Oct 30, 1870

[Sermon] Brigham Young: The Word of Wisdom - Spiritualism, JD 13:274 - 283 (46)

-- Nov 12, 1870

[Sermon] Joseph F. Smith: The Gospel and the Things of the World - Consistency - Works As Well As Faith - The Word of Wisdom, JD 13:336 - 342 (46)

-- Aug 27, 1871

[Apostle Wilford Woodruff Journal] 27 Sunday I met with my Quorum in the Morning & attended Meeting in the Tabernacle. A. P. Rockwood Prayed. Brother Albert Dewey spoke 22 Minuts Br Ship 33. Rev Dr Thompson spoke 13, & President Young 16 M. Afternoon. G Q Cannon spoke 20 Minuts. Then Gen Riley of Rochester N.Y. spoke upon Temperance 30 M, then G. Q. Cannon 30, & Presidt Young 21 M. I received 4 letters & I wrote 2 to Thomas [-] & Mr S Hart. (37)

[Sermon] Brigham Young: Temperance, JD 14:223 - 227 (46)

-- During 1871

(B. H. Roberts) Young Roberts worked for Centerville farmers, made bricks for construction of the Salt Lake ZCMI, and drove an ox-team grader for the Utah Central Railway. At fourteen, he prospected in the Utah mining districts of Ophir, Jacob City, and Metcur. His evenings were spent in gambling houses, where he "manipulated the jack of hearts and spades; learned to drink his coffee black and his liquor straight; learned to bet and bluff and cajole." (14)

-- Sep 17, 1872

[Apostle Wilford Woodruff Journal] Gen Nagle had spent 2 years in France & Jermany in order to learn the best process of manufacturing wine & Brandy. He had introduced the best grapes & Esstablished the best distilary in the State. He made 100,000 gallons of wine & 20,000 gallons of Brandy Each year. His brandy was as Clear as Cristol. No Coulering whatever in it. He did not sell his brandy but put it up into 1,000 gallon Casks untill it was 5 or 6 years old & had aged. Then He said this Generation should for once have the privilege of buying a pure article. It took 5 gallons of wine to make 1 gallon of Brandy. He paid $20 a ton for the Mission Grape & $30 for the grapes He had imported. We went all through his grounds & dined with him & when I left him He shook me by the hand & said God Bless you.... (37)

-- Oct 8, 1872

[Sermon] Brigham Young:, Jr Testimony - Search the Scriptures - Word of Wisdom, JD 15:191 - 197 (46)

-- Oct 9, 1872

[Apostle Wilford Woodruff Journal] ... Presidet Young spoke one hour upon the order of Enoch & the way the people should live should keep the law of God the word of wisdom set a good Example Employ No doctors ownly surgeons & have No lawyiers. (37)

-- Oct 30, 1872

[Apostle Wilford Woodruff Journal] 30 I finished picking grapes to day. Made 15 gallons wine. (37)

-- During 1872

(Susa Young Gates) Married Saint George dentist Alma Dunford. Sixteen years old at the time, she was psychologically unprepared for the intimacies of married life. Her husband's drinking problem complicated their relationship. In 1877, while Dunford was serving a mission intended to rehabilitate him from alcoholism, Susa filed for divorce. He returned and raised their two children. Even on her deathbed more than fifty years later, she worried, "I hope I have not wronged Dr. Dunford." (14)

-- Sep 14, 1873

[Apostle Wilford Woodruff Journal] ... I was introduced to Mr Cooper & Lady who warmly invited me to take tea with him on the Morrow. He kindly offered me the Meeting House when we wished it. I returned to Almy & spent the night. 4 M. (37)

-- Oct 7, 1873

[Sermon] George A. Smith: The Word of Wisdom - Education, JD 16:237 - 239 (46)

-- Oct 8, 1873

[Sermon] George A. Smith: Means Required to Build the Temples - The Word of Wisdom - Unity Needed in Building Up Zion - Sabbath Schools - Journeyings in the Holy Land, JD 16:279 - 283 (46)

-- Feb 8, 1874

[Sermon] Orson Hyde: Living Faith in God - The Providences of the Almighty in Behalf of His People - Lay Up Treasures in Heaven - The Meek to Inherit the Earth - The Word of Wisdom, JD 17:4 - 14 (46)

-- August 20, 1874

Instructions to Members of the United Order-- ...As rapidly as possible the finest varieties of grapes for raisins should be added to those already in our southern settlements, and all our markets supplied with the best of raisins. So far as wine and brandy are produced, pains should be taken that they be of the purest and best qualities, and vessels and storage cellars should be prepared for keeping the wines in the best condition. ... (45)

Rules that should be observed by Members of the United Order-- RULE 1st.-We will not take the name of the Deity in vain, nor speak lightly of His character or of sacred things.

RULE 2nd.-We will pray with our families morning and evening, and also attend to secret prayer.

RULE 3rd.-We will observe and keep the Word of Wisdom according to the Spirit and meaning thereof.

RULE 4th.-We will treat our families with due kindness and affection, and set before them an example worthy of imitation; in our families and intercourse with all persons, we will refrain from being contentious or quarrelsome, and we will cease to speak evil of each other and will cultivate a spirit of charity towards all. We consider it our duty to keep from acting selfishly or from covetous motives, and will seek the interest of each other and the salvation of all mankind. ... (45)

-- During 1874

(Daniel H. Wells) When U.S. marshals attempted to interfere with a municipal election, an unruly mob gathered at the polling place. Mayor Wells "commanded the crowd to disperse and leave the entrance clear. â€¦ Some of the leaders, now more or less intoxicated, when the order was given to disperse, instead of obeying, made an attack on the mayor. â€¦ Mayor Wells resisted this move. Several others now caught hold of him, tearing his clothes." (14)

-- 1875

[Apostle Wilford Woodruff Journal] Thus Ends 1875 the End of the Centaury of the American Independance. It has been one of the most important Centauries in the History of the world in many respets. It has not ownly esstablished an independant Government and a great Nation in this western world but it has also Esstablished the Church and kingdom of God in the midst of it which has stood for forty five years since its Esstablishment but is now growing Strong in the vallies of the Rocky Mountains the backbone of the American Continent. The Church has had much persecution from the hand of the Gentiles, but the Lord has preserved his people & given them Deliverance so far & has broaken Evry weapon formed against Zion and will Continue to do it untill Evry Nation will be destroyed & wasted away who will not serve Zion in fullfillment of the prophesies of Isaiah & other prophets.

Darkness now Covers the Earth & Gross darkness the people. Sin of Evry kind Now deluges the Earth as the waters Cover the great Deep. Whoredom, theft, drunkenness, Murder and sin of Evry kind rules predominant throughout the Christian world untill infidelity is overwhelming all Nations and the whole Earth is ripening for the sickle and the hour of Gods Judgment is at the door of all Nations. The past is gone, and the future is before us and great Events await us in this generation. The Redemption, & Esstablishment of Zion, the fall of Babylon, the gathering of Israel including the Jews, & 10 Tribes, & the second Coming of Christ all are near at HAND.

(37)

-- Mar 21, 1875

A missionary preaching at a temperance hall in Wolverhampton, England is asked by a man in the audience how many wives he had. The missionary answers "enough to leave his neighbors alone." (7)

-- Jul 12, 1875

In England missionary and future apostle John Henry Smith dreams "that Prest. J[oseph] F. Smith and I and some others took tea with the Prince of Wales and wife in one of the Palaces in London." (7)

-- Jul 18, 1875

Apostle Orson Pratt preaches in Salt Lake City that rebaptism "seems to be a kind of standing ordinance for all Later-day Saints who emigrate here, from First Presidency down; all are rebaptized and set out anew by renewing their covenants. After his counselor Daniel H. Wells euloguzes Emmeline Free Young, Brigham Young stuns those at funeral by instructing her children and grand children not to follow his plural wife's "bad example." In her manuscript "My Father's Wives," Susa Young Gates explains that "Aunt Emmeline became addicted to morphine in the later years of her life." (7)

-- Aug 23, 1875

Joseph F. Smith writes, "From my childhood-for twenty years and upwards I chewed the filthy weed. I never saw the moment during the whole time that I was not inwardly ashamed of it, insomuch I endeavored to keep it to myself, using great caution. One day I went into the president's [Brigham Young] office. He whispered to me, I was obliged to whisper back. He smelt my breath, and started in surprise. "Do you chew tobacco?" I could have shrunk out of existence, or anihilated myself from very shame, and he saw I was ashamed of myself, and pitying me said, "Keep it to yourself"!- In the 1860's Brigham Young also struggled with an addiction to chewing tobacco. (7)

-- Aug 31, 1875

[Sermon] Brigham Young: Present Revelation Necessary to Lead the Church - The Apostleship - Present Revelation Necessary for All - Evils of Waste, Intemperance, and Extravagance - True Reformation is to Cease From Doing Evil, JD 18:70 - 77 (46)

-- Jun 3, 1876

DESERET NEWS publishes grand jury's audit of Salt Lake Corporation's finincial records which show extensive transactions involving liquor. Municipal funds purchase liquor for Pioneer Day on Jul 24 and also for party of Mormon Battalion veterans. The city rents Brigham Young's distillery for $2,000 annually from 1861 to 1867, after which city government purchases its liquor directly from Howard Distillery which is owned jointly by Brigham Young and his first counselor Daniel H. Well. Young is also member of Salt Lake City Council (1872-1877), and Wells is mayor from 1866 to 1876. Report observes "After completion of the railroad, the city continued to buy liquor from Brigham Young at $4.00 per gallon, although they could have gotten better 'States' liquor at $1.25 per gallon." (7)

-- Dec 18, 1876

[Apostle Wilford Woodruff Journal] ... Elder Erastus Snow arived & we held a Priesthood Meeting and we all spoke our feelings & advised the people not to Mingle with the Miners nor unite with them in dancing parties and to sell their wine by the Barrel to the Miners & not retail it.... (37)

-- Sat 17.

[John Nuttle Diary] At the Temple reading & comparing passages of Scripture- not having concluded my research. wrote on the Mode of Proceedure of Temple Workings- supper postponed until tomorrow at 5 P.M. spent the evning at Bro Macdonals. sister Mc Nixed me some wine & honey for my cough- slept better tonight (54)

-- Apr 15, 1877

[John Nuttle Diary] Bro Slack gave me a small bottle old wine to take home. (54)

-- May 16, 1877

[Apostle Wilford Woodruff Journal] ... I thought I was poisond to death to day with a tea made of Indian root which was recommended good for my lungs. After swallowing 3 tea spoonfulls I turned deadly sick for two hours. I felt as though I would die. I drank sweet oil, No 6, and Cayenne pepper tea which finally eased my distress. There was quite a Change Came over my whole system in the Evening. I rested well through the night. Br George Jarvis watched with me for several nights. (37)

-- Jan 30, 1878

DESERET NEWS advertises "WAGNER'S BEER ON DRAUGHT AT 5 CENTS A GLASS" on same page as its directory of "NAMES OF PRESIDENTS AND BISHOPS OF THE ORGANIZED STAKES OF ZION." The "CITY LIQUOR STORE" ad is also immediately above "GENEALOGICAL" advertisement directed to Ladder-days. DESERET NEWS previously ran several alcohol ads in each issue for years, but alcohol ads now appear next to directory of church officers from its first publication on Jan 9, 1878 until Apr 1, 1880. On Jan 2, 1879 chewing tobacco ad appears on page with directory of church officers. On Jan 6, 1880 church directory appears next to ad for "BETTER AND PURER LIQUORS, WINES AND CIGARS Than can be found at any other house in Utah." (11)

-- Apr 5, 1879

[John Nuttle Diary] Young Men using tobacco and wine Bps to release those who would not cease its use from officiating in any of the labors of the Priesthood. (54)

-- Apr 13, 1879

[Apostle Wilford Woodruff Journal] 13 Sunday I met with the People. J. W. Young spoke on the word of wisdom. I bore Testimony. I met in the Evening read the 118 & 121 Section of the D & C, and spoke upon it 45 Minuts. (37)

-- Aug 3, 1879

[Apostle Wilford Woodruff Journal] Petone gave three young Mormon Elders the Strongest rebuke I Ever heard from an Indian. The 3 boys were smoking. They asked Petone if He would not smoke with them. He looked them sternly in the face and said No The Great Spirit has told me if I would not smoke nor Drink whiskey I should live a long time but if I did I should live but a short time. I said to the boys you should lay that rebuke to heart & never set such an example again before an Indian. (37)

-- Aug 28, 1879

[Apostle Wilford Woodruff Journal] Aug 28 A great Day in Islata. The streets were Crouded at an Early hour with Islatas Mexicans and Americans. Our room was in the midst of it. The two Lagoonie Chiefs were with us. The feast or wake Continued through the day Drinking, gambling, feasting &c. The people Began to dispers before Sundown but it was 10 oclok before they broak up. (37)

-- Oct 12, 1879

[Apostle Wilford Woodruff Journal] 12 Sunday I met at 11 oclok. Br Nelson Prayed. WW spoke 30 M Moses Curtis 10 M, Br Bloomfield 17, Lot Smith 10 M. In the Afternoon I attended a Priesthood Meeting. The word of wisdom was spoken upon. Tobaco, liquor, Coffee, tea &c was dwelt upon. (37)

-- Oct 17, 1879

[Apostle Wilford Woodruff Journal] 17 I received a letter from G. Teasdale. I wrote 4 letters to J Jaques, Phebe, Bulah & John Taylor and Council about selling tithing flour or wheat.

I received a letter from J Jaques [ ] speaking of Selling the Esstate of Presidet Young. Said that Earnist Young the ownly Male heir in the suit against the Esstate was found Drunk on the side walk. Was Carried to his house and died in the morning. He did not live to Enjoy the money paid him in the suit. Br Jaques speaks of the rain and Cold weather. (37)

-- Saturday, Oct 25th 1879

[Abraham H. Cannon Journal] After arousing in the morning, the first town of any importance that we passed was Mansfield, which contains a great number of large and beautiful brick buildings. At Alliance I took a cup of coffee and a sandwich for a change from my regular diet.... (55)

-- Sunday, Nov. 9th 1879

[Abraham H. Cannon Journal] ...After reaching 49, I was writing in my journal until meeting time, half past two, when I went to meeting, and heard a number of the Saints bear testimony to the truth of this Gospel; After meeting I was introduced to a number of the saints. We then came to 49, had tea, as it is called, and returned to meeting at half past six; Bro. Clayton, President of this district invited me to speak, so I arose and addressed those present for a short time, after which others spoke... (55)

-- Monday, Nov 10th 1879

[Abraham H. Cannon Journal] .... About 4 P.M. Bro. Dunbar and myself went out for a walk to make some purchases; I obtained a satchel, umbrella, and a few articles that I was in need of; it then being quite late, we returned to 49, and had tea. The female relief society met here this evening, we and some other brethren being present; the sisters are doing much good, and I spoke a few words of encouragement to them. We administered to a young lady, who has a sore foot. Singing practice followed the meeting, after which Bro. D'- and myself walked part way home with one of the sisters. (55)

-- Tuesday, Nov. 11th 1879

[Abraham H. Cannon Journal] .... On returning we called at Bro. Butts house, remaining there for a few minutes; we got our valises from 49, and walked to Arnold , four miles distant, reaching there about dark; went to the house of Bro. Wright, and met there Bro. Zera Terry, who reached England a week before me; he is young and inexperienced, like myself. After tea we went to meeting, which is held in a garres [sic], and all three of us addressed the Saints; took supper at Bro. Wright's, and slept there, all three in one bed. (55)

-- Wednesday, Nov. 12th 1879

[Abraham H. Cannon Journal] .... On arriving in Hucknall we went to Bro. Ed. Burton's house, where we had dinner and tea; during the afternoon I was reading some, and also wrote letters to Uncle Angus and Mother. Went to meeting in the evening, which is held in a small hall, and addressed the people; Bro. Dunbar came in just after the meeting had commenced. We had supper, and slept at Bro. E. Burton's. There are a great many colliery's around here, and they furnish employment for a great number of men; no steady work is afforded by them; the people are very poor. (55)

-- Thursday, Nov. 13th 1879

[Abraham H. Cannon Journal] I did not sleep very well; breakfasted at Bro. Burton's the father of Edward, after which I wrote letters to Sarah and Mina; at noon we went to Sister Goddard's, where we had dinner, and remained for some time talking. About four o'clock we took tea at Bro. E. Burton's, and Bro. Dunbar and myself started for New Thorpe , six miles distant, leaving Bro.... (55)

-- Friday, Nov. 14th 1879

[Abraham H. Cannon Journal] .... We took tea at Bro. Simons, held meeting in the evening at Bro. Taylor's house, myself, Bro. Dunbar, and Bro. Simms occupying the time. We took supper at Bro. Taylor's, and slept at Bro. Simms. (55)

-- Saturday, Nov. 15th 1879

[Abraham H. Cannon Journal] .... Bro. Rampton met us here, he having been appointed to this Conference from the London, and having just arrived; we had dinner and tea together at Bro. Lomax's, and then Bro. Ramplin left for Nottingham as he is to labor in the Mansfield, Hucknall district. Went to the station with him; in the evening wrote to Richard and Mary Ann Lambert, and started to write to John Q. Had some singing in the evening after tea, and then went to the house of Mr. Hunt where we slept; he is not a member of the Church, but is very kind to all the Elders. (55)

-- Sunday, Nov. 16th 1879

[Abraham H. Cannon Journal] I slept very well; took breakfast with Mr. Hunt, after which we went with Bro. Lomax to Bro. Dewey's home, where we took dinner. Went to meeting at the house of Bro. Lomax, and I with other's bore my testimony to the Gospel truths: took tea with the Dewey family, returning to meeting in the evening at half past six; I spoke for a few minutes, and Bro. Dunbar occupied the remainder of the evening. We went with Bro. Lomax, to the house of Mr. Oliver, who is not in the Church, but he and his wife will be baptized as soon as convenient, and there we took supper. We called on Sister Vance and went from there to Mr. Hunt's, and to bed. The Saints here are feeling very well. (55)

-- Monday, Nov. 17th 1879

[Abraham H. Cannon Journal] .... Went to tea at Bro. Lomax's, after which we went out to Littleover ... (55)

-- Tuesday, Nov. 18th 1879

[Abraham H. Cannon Journal] ... and had dinner, and I was then studying until tea, which we also had here... (55)

-- Wednesday. Nov 19th 1879

[Abraham H. Cannon Journal] ... After dinner we went about a mile to the house of Sister Wells, whose husband is not in the Church; we here had tea, and remained until about seven P.M.... (55)

-- Thursday, Nov. 20th 1879

[Abraham H. Cannon Journal] ... I was studying the Bible for a while in the afternoon; we went down to Bro. Row's to tea, and remained here to meeting; myself and Bro. Dunbar occupied the time.... (55)

-- Friday, Nov. 21st 1879

[Abraham H. Cannon Journal] ... We had tea soon after arriving, and during the evening we were amused and interested in hearing Bro. Wilson's two daughters... (55)

-- Saturday, Nov. 22nd 1879

[Abraham H. Cannon Journal] .... After having tea and remaining for a while at Bro. Freeston's ... (55)

-- Sunday, Nov. 23d, 1879

[Abraham H. Cannon Journal] .... I went to tea at Mr. Williamson's, ... (55)

-- Monday, Nov. 24th 1879

[Abraham H. Cannon Journal] .... We went to Bro. Danver's home and had tea, on arriving in Shepshed, ... (55)

-- Tuesday, Nov. 25th 1879

[Abraham H. Cannon Journal] .... We went to Sister Thorpe's for tea; and from there to Bro. Allen's home... (55)

-- Wednesday, Nov 26, 1879

[Abraham H. Cannon Journal] ... on arriving there we went to the house of Bro. Woolley, and took tea. ... (55)

-- Thursday, Nov. 27th 1879

[Abraham H. Cannon Journal] ... to the house of Bro. Johnson, where we remained the afternoon and part of the evening, taking tea here; he is a tailor, and lost his wife some time ago. ... (55)

-- Friday, Nov. 28th 1879

[Abraham H. Cannon Journal] .... About three o'clock we returned to Bro. Smith's home, and took tea there, and remained until dark talking... (55)

-- Sunday, Nov. 30th 1879

[Abraham H. Cannon Journal] .... We went to Mr. Fletcher's home, and had tea, returning to meeting in the evening and myself, Bros. Rampton and Dunbar occupied the time.... (55)

-- Saturday, Dec. 6th 1879

[Abraham H. Cannon Journal] Bro. Rampton decided to fast today. .... Took tea at Bro. Scothern's, and after this was talking Gospel to a young lady that was here; also talking to some of the brethren, who came in; took a little walk, returning to Bro. Scothern's and taking supper. (55)

-- Wednesday, Dec 10th 1879

[Abraham H. Cannon Journal] .... Had a good wash all over, and then had tea here, after which I was reading until meeting time, which was held at the conference house; myself and Bro. Rampton spoke.... (55)

-- Jan 4, 1880

Apostle Orson Pratt preaches at Salt Lake Stake conference that "as a general rule it was the children who were attacked by diphtheria, and on investigation it would be found that the parents of such children as had been taken [by death] were neglectful of the word of wisdom or some of the commandments of God." (11)

-- Sunday, Jan. 11th 1880

[Abraham H. Cannon Journal] The sabbath day is not observed here, for worship, generally; as business of all kinds is carried on, and in the evening, crowds of both men and women called in the beer halls, and drink and carouse together. (55)

-- Feb 15, 1880

[Apostle Wilford Woodruff Journal] Feb 15 1880 Sunday I met the people at Sunset at 10.30. Warren Tenney prayed. W. Woodruff spoke 45 M Bishop Johnson 20. Afternoon. We went to Brigham City. J W. Young spoke 30, Bishop Johnson 28 WW. 20. We held a meeting at Sunset in the Evening. John W Young spoke 61 M on the manner of living, and the word of wisdom WW 20 m. (37)

-- Jul 25, 1880

First Counselor in First Presidency George Q. Cannon preaches: "It [the Word of Wisdom] appeals to our sense of right that a commandment does not, because a commandment comes with strict injunctions which leaves no alternative but to obey; but this is a word of counsel by a kind father. . . ." (7)

[Sermon] George Q. Cannon: Office of the Holy Spirit - Equality Produced By the Gospel - The Evil of Class Distinctions - Danger of Worldly - Mindedness - Riches Alone not Productive of True Happiness - A Contrite Heart Necessary - Should Be An Increase of Spiritual Gifts - Word of Wisdom - The Return to Jackson County, JD 22:98 - 109 (46)

-- Oct 27, 1880

[Apostle Wilford Woodruff Journal] 27 Telegram say their is more hope of Br Rich to day. Brigham T Young Son of Joseph A Young died at 2 oclok this Morning with drunkenness & Morphene.

I attended Council. In our Council today we ordained Francis M Lyman (son of Areason Lyman) to the Apostleship as one of the Twelve Apostles. John Taylor was Mouth in Ordaining. We also Ordained John Henry Smith (Son of George A Smith) To the Apostleship A member of the Twelve Apostles. W Woodruff Ordained him. He was the first Apostle I Ever Ordained.

The following is the blessing sealed upon the Head of John Henry Smith:

- = = = = = = = = = = = = = = = = = = = = = = = =

Ordination of John Henry Smith to the Apostleship to be one of the Quorum of the Twelve Apostles Ordained under the hands of Presidet John Taylor, George Q. Cannon, & Joseph F Smith of the Presidency, and Wilford Woodruff who was Mouth in Ordaining also Orson Pratt, Erastus Snow, Franklin D Richards, & Brigham Young of the Quorum of the Twelve and D H Wells Counciller to the Twelve.

- = = = = = = = = = = = = = = = = = = = = = = = =

Brother John Henry Smith in the name of the Lord Jesus Christ and by the Authority of the Holy Priesthood And Apostleship confered upon us we lay our hands upon your head, and we ordain you an Apostle in the Church of Jesus Christ of Latter Day Saints and as A member of the Quorum of the Twelve Apostles. And we seal upon you all the power And Authority to Administer in all the Ordinances of the House of God agreeable to this Office Even the Apostleship which is the Highest Authority Ever Confered and sealed upon the sons of men in the flesh.

And we pray God to Cloth you with the power of this Apostleship, with the power of God, That your mind may be open to Comprehend & understand your relationship to God, your relationship to your Brethren, your relationship to the Church and Kingdom of God, in relation to this world, and in relation to the responsibility which now rest upon you.

And we say unto you The Eyes of God & his Son Jesus Christ and of the Heavenly Hosts, and of Joseph Smith and the Apostles, and the Eyes of your Father who are behing the veil are upon you. And there is rejoicing in Heaven becaus you are one of the Sons of the Prophets & Apostles and have Come forth to take upon yourself the Holy Apostleship and we say unto you be humble before God and seek for the Holy spirit For you need this power to guide and direct you in this Apostleship. And inasmuch as you walk in faithfulness and humility before God and seek and obey the Council of your Brethren you will become a Mighty man in the Earth. And you shall stand in the flesh to behold the great work fullfilled and the promises of God Concerning the great last dispensation of the fulness of times.

We pray God to Cloth you with his Power, with the spirit and Power of the Holy Ghost and the Revelation of Jesus Christ which Belongs to the Apostleship which is your right to Claim which is your right to exercise, & which is your right to Enjoy. Lift up your voice as with the Sound of a trumpet long & loud as far as you have an opportunity in your day and declare the word of life & salvation unto the inhabitants of the Earth.

You are ordained unto this power. You hold the [Issu.sd?] of life & death as far as the salvation or Condemnation of the world is Concerned. You are Called to Stand in the defense of the truth and to bear your record of the Kingdom of God on the Earth and your Testimony will rise in judgment against the wicked in the day of Judgments in the day when all men will give an account of the deeds done in the body. Your words shall be a savior of life unto life to those who believe and obey, or of Death unto Death to those who reject your testimony.

Therefore we say unto you go forth in peace & the power of God to bear a record of the word of Everlasting life. And take upon you and feel in your spirit this Apostleship, and the blessings of God will attend your labors. We seal again your Evry Blessing, and evry Key and Endowment of the New and Everlasting Covenant Even the Blessing of Abraham Isaac & Jacob in the name of Jesus Christ our Redeemer Amen.

- = = = = = = = = = = = = = = = = = = = = = = = =

The spirit of God rested upon us while we were ordaining thes two Brethren to the Apostleship. The Blessing of Br Lyman I have not Got Therefore I Cannot record it. (37)

-- Tuesday, Jan 11, 1881

[Apostle John Henry Smith Diary] Salt Lake City

I went to the City Council. We had various kinds of business. A franchise was granted to a Lighting and Heating Co. and a Petition of seven thousand people was received asking the City Council to curtain the Liquor trade. (56)

-- Apr 16, 1881

[Apostle Wilford Woodruff Journal] 16 I receivd 6 Letters to day from Dr Ormsby, David, J M McAllister A Carrington & Prisby. I took an Alcohol swet By J G Bleak. (37)

-- During Jun 1881

William H. Kelley interviews: Mary Bryant: Lyman Cowdery helped write Morga's anti-Mason book and was a law pettifogger (taking small cases) and a cats-paw for the Smiths, doing their dirty work. Ezra Pierce (born 1800): Pulled sticks with Joseph Smith for a gallon of brandy; Abel Chase's sister also had a seer stone. Orlando Saunders (Lorenzo's brother): Joseph Smith worked for him many a time. Abel Chase (Willard's son): The Smiths were superstitious and shiftless; the stone belonged to Mason and Mrs. Smith got it from their Mother; also, their sister had and used a different seer stone. (19)

-- Wednesday, Sep 7, 1881

[Apostle John Henry Smith Diary] Salt Lake City

7 p.m. I went to the City Council. The Liquor Ordinance was passed and the City Assessment approved. (56)

-- Sep 7, 1881

[Apostle Wilford Woodruff Journal] Sept 7, 1881 I met in Council to day. The Case of the Liquor in Brigham City was taken up and the committee felt that they had nothing to do upon [-] such matters. It was left to the Authorities of Brigham City. The presidency felt that they had Enough to do to attend to the Kingdom of God without attending to the local affairs of the various towns & wards of the Church. (37)

-- Nov 5, 1881

[Apostle Wilford Woodruff Journal] 5 We drove to Duncan Creek & took dinner with Thomas Woolsey who was in the Pioneer Camp. He told me to make tea of Cedar Bows for Billious Colic and it would Cure me.... (37)

-- Dec. 4th 1881

[Abraham H. Cannon Journal] In Leipsig: "In the evening I took a cup of coffee and read the papers." (57)

-- Monday, Dec 26, 1881

[Apostle John Henry Smith Diary] Salt Lake City

Today was observed as a general holladay.

I took my family out riding and we all ate dinner at Sarah's. Today is notorious as being the day on which more drunkenness occurred than at any time since this city has been inhabited. I went to the theatre in the evening. (56)

-- Jan 15, 1882

[Apostle Wilford Woodruff Journal] Jan 15, 1882 Sunday A Cold morning. I took Cars at 7 oclok with J F Smith & Junius F Wells & rode to Ogden to attend the quarterly Conference of the young Mens Mutual improvement Association. Met at 10 oclok. We also met Moses Thatcher there. The forenoon was mostly spent in carrying out a published program. Several young men spoke upon History of the Church, fruits of the gospel, Evils of intemperance. Moses Thatcher spoke 40 Minuts in a vary interesting manner. (37)

-- Friday, Jan 20, 1882

[Apostle John Henry Smith Diary] Salt Lake City

2 p.m. the Legislature was in session and they passed a liquor law affecting the charter of S.L. City. (56)

-- Tuesday, Feb 14, 1882

[Apostle John Henry Smith Diary] Salt Lake City

Today a Territorial Liquor bill came up and I endorsed it aside from a provision that diverted the revenue from the cities to a general school fund.

6 p.m. the City Council met and the business of the evening transacted. Hon. William Jennings was sworn in as Mayor and Mayor Little expressed his regret at seperating from his old associates. Hon. J. F. Smith responded in words of friendship and regard. After adjournment all of the city officers visited Mayor Little at his home and many good remarks were made congratulating him on his success as mayor of this city. (56)

-- Apr 12, 1882

DESERET NEWS editorial comment: "Our readers ought to be able to draw a clear distinction between the advertising and editorial columns of this paper. . . .If a liquor dealer advertises his wares, we do not endorse liquor drinking." (7)

-- Sunday, Apr 23, 1882

[Apostle John Henry Smith Diary] Nephi, Juab County

[stake conference]

2 p.m. The people took a vote that they would not fellowship any man who sold liquor or who patronized outside saloons.

Four persons were cut of[f] from the Church and three were suspended. (56)

-- Apr 23, 1882

[Apostle Wilford Woodruff Journal] After noon. Sacrament Administered. Presidet Teasdale Presented the Subject of Brethren selling and using Strong drink and a vote was taken not to sustain any man in the Priesthood who made a business of selling Liquor or freequenting those places for drinking Strong drink. (37)

-- Aug 6, 1882

[Sermon] John Taylor: The Temple at Logan - The Liquor Traffic - Church Organization - Duties of Its Officers - Treatment of Transgressors - An Interesting Anecdote and Its Moral - Various Offices and Callings of the Priesthood, Etc. - The Guidance of God - Honor Due to His Priesthood - Growth and Progress of God's Work - Its Opposition By the World - The Regeneration of the Lamanites and General Salvation of Man, JD 23:215 - 224 (46)

-- Monday, Dec 11, 1882

[Apostle John Henry Smith Diary] Liverpool

It is very cold. I was reading and writting part of the day. I received letters from Josephine dated Dec. [November?] 26th. All were well at home. I also received a letter from Prest. Jos. F. Smith in which he gave me the information that James Urie had been drunk all the way across the planes and had disgraced the whole church by his exhibitions while traveling. (56)

-- Dec 14, 1882

[Apostle Wilford Woodruff Journal] 14 I received 3 letter from Lot Smith and C[lark/hurch?] Allen Foster. The following is an extract from Br Fosters letter:

We had a vary interesting report from Br C L Christiansen about the spirit that is working among the Lamanites of Late. ...It is plain to be seen that there is a good spirit at work with the Lamanites for when they Come around they show it and it is growing in them. They say that they know that there is a Better spirit with the Mormons than with the Americans. They say they do not hear the Mormons sware and get Drunk and fight and abuse them as the Americans do. There is a good Many more of them visiting us than usual. (37)

-- Tuesday, Dec 26, 1882

[Apostle John Henry Smith Diary] Jane Pond told me this morning that Mary J. Nowlan told her that she found Bro. Carrington laying on the lounge and Sarah Kirkman lying on top of him. On board of one of Guions steamers in the cabin and in the presence of G. Ramsden and Moroni Brown and others Sarah Kirkman put her arms around Bro. Carringtons neck and laid her head upon his bosom.

He took this same woman to London paying her way, and they were gone 9 days. She stoped in the prayer room evenings and they drank beer and had good times together. She bit his nose untill it was red for several days. They played on the floor like children and he kissed and cudled her. He gave her his bed and slept upon the lounge when their were plenty of beds in the house, and when he was wanted he could not be found although he was in the House. These last statements were given me by R. R. A. and must be taken with a grain of allowance.... (56)

-- Sunday, Dec 31, 1882

[Apostle John Henry Smith Diary] ...Bro. David Burnett spoke 30 minutes on various subjects and I spoke upon the history of Joseph Smith for one hour and ten minutes. Bro. McKay spoke a few minutes. I closed by blessing the saints.

Drunkenness and sexual sins are the prevalent crimes of Scoff and.

The Lord was with [us] by his spirit today and the Elders were filled with testimony.

The Saints say it was the best conference ever held in Glasgow.... (56)

-- During 1882

(Frank J. Cannon) Spared excommunication for fathering an illegitimate child only through a reluctant public confession. For years afterward, Cannon continued his drunken sprees at Kate Flint's brothel in Salt Lake City. (14)

-- Monday, Mar 5, 1883

[Apostle John Henry Smith Diary] Merthyr Tydfil, South Wales

The Elders met together and we spoke to each other. I gave some instructions on our duties in the Priesthood and warned the brethren against evils of various kinds. We had a good time together. Bros. Alder and Green returned to Bristol.

In the evening we walked to Cefn and held meeting in the Temperance Hall. It was well filled with people, and the audience were quiet. Bro. R.ich and myself spoke and we enjoyed good liberty. After meeting we returned to Merthyr. (56)

-- Mar 7, 1883

[Sermon] Moses Thatcher: Synopsis of a Temperance Lecture, Prohibition Advocated - Effects of Drunkenness Illustrated, Statistics, Etc., JD 24:16 - 20 (46)

-- Apr 7, 1883

[Sermon] Moses Thatcher: A Comparison - Wrath of Man Made to Praise God - Fall of Senator Edmunds - Fate of Those Who Oppose God's Work - Persecution for Religion Unavailing - Case of the Huguenots - Intemperance - Startling Statistics - Drink, the Cause of Other Evils - Appeal to the Saints, JD 24:110 - 116 (46)

-- Monday, May 7, 1883

[Apostle John Henry Smith Diary] Liverpool

Bro. G. C. Lambert and I visited the Police court and saw the judge pass sentence on a number of poor drunken vagabonds of both men and women in about equal numbers. One of the women had been before the court, this was the 44th time. (56)

-- May 19, 1883

[Sermon] John Taylor: Duties of the Latter - Day Saints - How Children Should Be Trained - An Academy for Sanpete - The Kind of Teachers to Select - Education Advocated - Intemperance Condemned - Sin to Be Exposed - Unworthy Men not to Be Sustained in Office - Example of a Darkened Mind - Providence Over the Saints, JD 24:166 - 172 (46)

-- Thursday, Jul 12, 1883

[Apostle John Henry Smith Diary] Copenhagen, Denmark

Warm and pleasant. I had to take of[f] my shirts and drawers. I received a letter from P. F. Goss giving me routes through Germany.

Bro. Fieldsted gave me a nice pair of shoes. This evening we visited Tivoli gardens where we had a splendid time. We saw three women one man and a boy ride a Bycicle. We got a nice idea of Danish life and manners. In this country they make all drunkards and vagrants work on the streets and earn their own living. When a man gets in that gang he cannot get out without some wealthy man vouching for him. I had my Photo taken today. (56)

-- Friday, Jul 13, 1883

[Apostle John Henry Smith Diary] Copenhagen, Denmark

We went to the Races some ten miles away from the City. The king and Queen and the crown Prince were present, the track was nice and thousands of people were present. They drank beer, smoked and enjoyed themselves but were not drunk nor given to rowdyism. I enjoyed myself very much and returned to the City well pleased. (56)

-- Monday, Aug 6, 1883

[Apostle John Henry Smith Diary] Stuttgart to Schauffhausen, Switzerland

We left at 7 a.m. and traveled through a most lovely country, being fine Wooded hills and valleys covered with Rich crops of grain. We reached Schauffhausen in Switzerland about 9:30 p.m. and put up with a Bro. Hagg.

We held meeting with the Saints in the evening. 15 persons present. I drank a glass of wine tonight for the purpose of finding what the people use. (56)

-- Sep 23, 1883

[Sermon] Charles W. Penrose: Elders Always Ready for Duty - No Salaried Preachers in the Church - No Compulsion in the Work of the Elders - The Liberty of Law - Sin Brings Its Penalties, Righteousness a Sure Reward - Assumption of Divine Authority - Restoration of the Ancient Priesthood - Religion in Politics - The Secret Ballot - The One - Man - Power - The Liquor Traffic - Civil and Religious Freedom for All - The Effects of this Work on the World, JD 24:302 - 313 (46)

-- Sep 28, 1883

John Taylor re-establishes School of the Prophets in obedience to revelation exactly five months earlier. "A number" of First Presidency and apostles "confessed to breaking the Word of Wisdom" and vote to obey it. However, this vote does not apply to wine which members of School of Prophets drink by glassful a their meeting on Oct. 12. (7)

-- Sep 29, 1883

[Apostle Wilford Woodruff Journal] ...A O Smoot Harvey Cluff, Isaac Bullock And David Holdaway set apart 25 Home Missionaries. G Q Cannon spoke 30 M, W. Woodruff 20. He said there would be a Dividing Line in this Church and that line would be Between those who Could Preach the whole Law of God including the word of wisdom and practice what they Preach & those who Could not. (37)

-- Oct 6, 1883

[J.D.T. McAllister Diary] W. Woodruff declares oneness of the Twelve

at conference President Wilford Woodruff addressed us The Priesthood called to build up the Kingdom of God. The Church never in its history as prosperous. Prest. Taylor had wisdom and revela-his counselors the same. Twelve apostles united never better. word of wisdom and law of Gov. no man a right to preach any principle he does not practice. (58)

-- October 12, 1883

[Apostle Heber J. Grant Diary] At 9 A.M. met as per appointment in the Endowment House with the First Presidency, Twelve, Counselor Wells, Prests of Stakes & 4 others-we had met together fasting and for the purpose of organziing [sic] the School of the Prophets--Last evening or this morning all had taken a bath & put on clean cloth garments--excepting Bros Wells and Smoot, they knew nothing of this requirement. Prest Taylor requested them to bathe and change their garments. [On the following pages, Grant gives an account of John Taylor washing the feet of the 38 men assembled there, starting with Zebedee Coltrin, after which ordinance they all drink glasses of wine and eat bread.] (59)

-- Oct 12, 1883

[Apostle Wilford Woodruff Journal] Oct 12, 1883 This was a day of fasting and Prayer with the leaders of the Church. I took a Bath and wash in the Morning and went to the Endowment House at 9 oclok to receive the washing of feet as it was done in Kirtland 47 years ago By the Prophet Joseph Smith as an Initiatory ordinance into the school of the Prophets. Remarks were made By the Presidency & others. President John Taylor washed the feet of Zebedee Coltrin as He was the ownly man living that was in the first school of the Prophets organized by Joseph Smith in Kirtland /in 1833/. Then Zebedee Coultrin washed the feet of Presidet Taylor. Then Presidet Taylor washed the feet of his two Councillors & all the Twelve Apostles except C. C. Rich who was sick & John Henry Smith in England. He washed the feet of 38 in all. At the Close of this Ceremony we partook of Bread & wine as a sacrament as they did in the Temple in Kirtland which Closed the labor of the day.

- = = = = = = = = = = = = = = = = = = = = = = = = (37)

-- Dec 24, 1883

[Apostle Wilford Woodruff Journal] 24 I went to the Temple in the morning. We had a day of Prayer and fasting. I met with 28 Men Holding the Melchesedek Priesthood and I organized them into the school of the Prophets, all of which had Entered into the school of the Patriarchal order of Marriage and all agreed to keep the word of wisdom. <I washed the feet of 24 men.> We broak bread and partook of the sacramet of Bread and wine. <The washing of feet was an introductory ordinance into the school of the prophets. I also gave the salutation to the brethren as they entered the school.> We had a vary interesting day. The spirit of the Lord rested upon us. (37)

-- Feb 24, 1884

[Apostle Wilford Woodruff Journal] 24 Sunday I Attended Meeting in the Assembly Hall. F M Lyman spoke 55 M. E Snow spoke 45 M. I attended a lecture in the Theatore in the Evening on Temperance By a woman which was a [Relief party?] afair. (37)

-- Mar 17, 1884

Future apostle James E. Talmage, at Johns Hopkins University, writes in his journal: "Mar 17. I have been engaged some time in the study of the effects of Narcotics upon the system, i.e. studying the same theoretically only. Today I found a gentleman who works in the same Laboratory as I, and who has for 2 years been addicted to the habit of eating Haschich or extract of Cannabis Indica. He was very willing to give me any data from his own experience; and gave me such." Five days later he includes himself as a subject by taking "Cannabis Indica" himself. (7)

-- Mar 22, 1884

James E Talmage begins using hashish at Johns Hopkins University as "my physiological experiment" of its effects. He takes three doses of five grains each every hour "solid extract Cannabis Indica". By Apr 6 he is using twenty grains, "and the effect was felt in a not very agreeable way." Nevertheless, he intends to "vary the trial in the future." This is last reference in Talmadge's diary to using narcotics. Four months later he becomes member of stake high council. (7)

[Word of Wisdom] "This being Saturday, was the day I selected to study practically the effects of Hashish. This evening, after work and all was over, I took at 3 doses each hour after the preceding, 5 grains solid extract Cannabis Indica. At this writing Ã¢ midnight Ã¢ 5 hours since last does, I have experienced no effect whatever. The effect is said to be widely different in different people." (The Essential JamesE. Talmage, James P. Harris editor, Classics in Mormon Thought Series No. 5, Signature Books, Inc., 1997 pp. 11â€12.) (60)

-- Mar 23, 1884

The day after he took 3 "doses" 5 grains each of Hashish (Cannibas Indica) James E. Talmage writes in his journal: "Sunday. Spent quietly. Have had no result to be noted of my physiological experiment yesterday. I do not feel inclined to try again till the end of next week-as the realization of the effects of the drug are not desirable on working days." (7)

-- Apr 5, 1884

[Word of Wisdom] "This evening Ã¢ first opportunity which has presented itself Ã¢ I attempted my experiment on the effects of Hashish as referred to March 22(page 26). Took all 15 grains. No effects." (The Essential JamesE. Talmage, James P. Harris editor, Classics in Mormon Thought Series No. 5, Signature Books, Inc., 1997 pp. 11â€12.) (60)

-- Apr 6, 1884

James E. Talmage writes in his journal of his experiments with hashish: "Continued my experiment by taking 20 grains Cannabis Indica and the effect was felt in a not very agreeable way." Talmage lectures to the Brigham Young Academy faculty in Sep on "The Effects of the Narcotic Hashish on the Human System," but the Faculty Minute Book do not record whether he mentioned the source of his information. (7)

[Word of Wisdom] "Sunday . . . Continued my experiment by taking 20 grains Cannabis Indica and the effect was felt in a not very agreeable way. My fellow experimenters & I concluded I should take no larger does Ã¢ but perhaps vary the trail in the future. . . . " (The Essential JamesE. Talmage, James P. Harris editor, Classics in Mormon Thought Series No. 5, Signature Books, Inc., 1997 pp. 11â€12.) (60)

-- Friday, Apr 25, 1884

[Apostle John Henry Smith Diary] I received several business letters from home and among them one from F.M. Lyman. He says my brother C. W. Smith is keeping bad company and drinking quite hard. (56)

-- Jun 8, 1884

[Apostle Wilford Woodruff Journal] 8 I was Some better this Morning. We Met at the Meeting House at 10 oclok. Prayer By Robert L Bibee. H J Grant spoke 50 M, W M Parker 7 M. Br Grant spoke upon the Patriarchal Marriage, word of wisdom. I received 3 letters from Presidt Taylor, L. J. Nuttall and Leslie Snow. Afternoon. Prayer By H J Grant. Sacrament administered. We had a hard rain Storm. W. Woodruff spoke One hour & 17 Minuts. T E Ricks spoke 8 M, and gave good Council. We met in the Evening. Br Bibee spoke 5 M, T. E. Ricks 15 M, W Woodruff 24 m. (37)

-- Jun 10, 1884

[Apostle Wilford Woodruff Journal] ...At about Sun down 3 Men Rode into Rexburg with 15 Horses and wanted to Stop over night. They were rough looking Men. Said they were looking over the Country. Br Ricks pointed out the House for them to go into But they got the wrong house. They went into the House of one of his Sons with his wife Children & a sick man and got their supper. They had not been there long untill A sherriff and possee of 7 men arived in town after these men as Horse thieves. Br Ricks told them whare the thieves were. They wanted to go into the House immediately and arest them. Br Ricks told them No (as they were in liquor) said they would get killed some of them, and a woman and children were there. Told them to wait till morning which they did & garded the House untill morning. (37)

-- Jul 16, 1884

Death by self-inflicted morphine overdose of Lavina Triplett Careless, famous Utah singer and wife of Professor George Careless, director of Mormon Tabernacle Choir. (7)

-- Mon. Dec. 22nd 1884

[Abraham H. Cannon Journal] Abram & Geo. Q. go to Ogden to stop & visit Frank (Geo. Q., Abram, John Q. & Frank have all joined into one stock company, 'Cannon & Sons'). "Frank was not in the store when we entered but came in soon afterwards, and, judging from his strange actions and the smell of his breath, he had been drinking . . . my confidence in Frank received a severe shock this evening." (57)

-- Wednesday, Dec 24, 1884

[Apostle John Henry Smith Diary] Bern, Switzerland

Bro. F. Schoenfeld had provided a good dinner for all of us at the Emmenthaler Hof and all hands enjoyed it. We held a meeting in the evening. Bros. J. A. Smith, F. Schoenfeld and I did the speaking. I told Bro. Schoenfeld that he and the Elders must obey the Word of Wisdom. (56)

-- Feb. 26th 1885

[Abraham H. Cannon Journal] A. Cannon received a phone message from Mattie Cannon (wife of Frank in Ogden) saying she didn't know where Frank was and asked Abram & John Q. to help. They found out "that he was seen with a rather loose crowd last night." Later, after the theatre, "I saw Frank in the parquette, and as he went out I followed and spoke to him. He was nearly drunk and was loth to speak to me. He promised to return home in the morning. (57)

-- Feb. 27th 1885

[Abraham H. Cannon Journal] saw Frank on the train. "Frank smelt strongly of liquor. His appearance would indicate that he had been up all night carousing.," (57)

-- Mar 6, 1885

[J.D.T. McAllister Diary] Man disfellowshipped for drinking

P.M. Jeremiah Leavitt called on us went to the Bishops had a talk concerning his being disfellowshipped. a meeting was called at 5 O. Clock. He Jeremiah made a statement. very good remarks in regard to his drunkeness and asked to be forgiven. on motitun the vote was unamous to forgive him. his baptism for the renewal of Covenants was set for tomorrow. (58)

-- Apr 16, 1885 (Thursday)

Judge Zane rendered a decision declaring the Territorial liquor law valid and sustaining the action of the county court against certain liquor dealers. (22)

-- May 7, 1885

[J.D.T. McAllister Diary] Drunken Man forgiven after repentance

Leicester Hendricks was before us for drunkeness. he promised not to take intoxicants any more. asked to be forgiven and was forgiven by a unamious Vote. (58)

-- Thurs. May 21st, 1885

[Abraham H. Cannon Journal] In Ogden, "I went to see Frank who has been on another drunk since Monday." (57)

-- Oct 9, 1885

[J.D.T. McAllister Diary] Erotic revelations of Herman Fascher

Conference. Apostle Erastus Snow addressed us, subject faith. signs of the Times, referred to the Epistle and the hearty response it met with. he occupied one hour and ten minutes I was called upon and spoke 30 minutes of the Elders in times of plague and sickness word of wisdom, and of the distress in past of the St. George Stake. from the Rio Virgin floods. and referred to the pretended and exotic Revelations of Herman Fascher. (58)

-- Nov. 6, 1885

President Joseph E. Taylor read a letter which he had received from Pres[ident] M[arriner] W. Merrill, who presides in the Logan Temple, naming as qualifications to be possessed by those who desire the blessings of God's House. That they should be tithe payers, attenders of Fast meetings, and donators to temples; observers of the Sabbath day, firm believers in plural marriage, etc. The bishops were instructed to question, very closely, all applicants who desired to go to the "House of God." The following being among the questions: Do you attend all the public meetings of the Saints: Do you observe the Word of Wisdom according to the meaning and spirit thereof; pay tithing, donate to the poor, etc.? [The bishops were] not to recommend any young m[a]n for ordination to the Priesthood who does not observe the word of Wisdom. Have you committed any grievous offences by breaking the laws of God? Have you lived the life of a Saint and preserved your chastity? Have you had any criminal intercourse with the opposite sex? The Bishops were instructed not to recommend any person to any Temple unless they answered all questions in a satisfactory manner. If applicants perjured themselves then they were amenable to God for their acts. The subject of the celestial law of marriage was dwelt upon. It was shown that the faithful must live it, otherwise they could not attain to a fulness of glory. The Lord has said that "it is not meet that men who have not observed this law should preside over His Priesthood." [Minutes, Special Bishops' Meeting, Nov. 6, 1885] (40)

-- Dec 14, 1885

[J.D.T. McAllister Diary] Question concerning drinking

10 A.M. at High Council. M. Stack Jr D.P. Lamb and their wives cases before us. Also MCA McFadens and Benjamin Gray and the wine question. setting and drinking it. was there over 21 hours. (58)

-- March, 1886

Epistle to Saints in General Conference-- Dear Brethren and Sisters: .... They should observe the Word of Wisdom in the spirit and meaning thereof, for it is most inconsistent to carry the smell of whiskey and tobacco into the sacred precincts of the Lord's House. Or in a word, they should observe to do and to keep all God's holy laws and commandments, that when they enter His House they can enjoy that spirit which gives zest, power and efficacy to their administrations. ... (45)

-- During Mar. 3rd 1886

[Abraham H. Cannon Journal] Since getting out of the pen, Frank "has been on a disgraceful drunk." (57)

-- May 28th, 1886

[Abraham H. Cannon Journal] complaints of bad coffee, sour bread, and tough radishes, and lettuce covered with worms. (57)

-- Jul 17, 1886

[Apostle Wilford Woodruff Journal] .. We highted up & Started for Grand Park. On the way Clara was taken Deadly sick. We had to travel over vary rough ground vary rocky roads and one Mile of vary rough C[......] R[..] road Built By governmet. It was vary severe On Clara. We had to stop & make a fire heat water & soak her feet and gave her hot Composition tea.... (37)

-- Sept. 22, 1886

McAllister said, ... the word is now given, that those who come into this Temple must keep the Word of Wisdom. Wines, liquors &c are good in sickness and should be kept in the house for medicine but not [as] beverages; they are forbidden. [Temple Minute Book, St. George, Sept. 22, 1886] (40)

-- Thursday, Nov 18, 1886

[Apostle John Henry Smith Diary] Lewisville and Eagle Rock, Idaho

Bro. J. Stevens took Bro. R. L. Bybee and myself to Lewisville where at 10 a.m. we held meeting, both of us speaking. We took dinner with Bp. K. Jardine and he took us to Eagle Rock in his wagon. I put up with J. B. Thatcher Jr. Meeting was held at 7 p.m., a full congregation present. I spoke for an hour on the Word of Wisdom [health code]... (56)

-- Nov. 30, 1886

[Temple] You state in your letter of the 24th that you understand from the teaching of the brethren of the apostles, that such as do not fully keep the Word of Wisdom, should not be recommended for ordinances to the temple; and you ask whether such persons shall be excluded from the House of the Lord. The Word of Wisdom as originally given was sent not by commandment or constraint; but "by revelation on the the [sic] Word of Wisdom, for the temporal salvation of all Saints in these days," and no rule has been formulated, nor law proclaimed, nor counsel given since that time which makes its strict observance, necessary to receive ordinances of life and salvation in the temples. There are many cases where people may violate the strict letter of the Word of Wisdom, and yet be following its spirit in doing so. To say that aged people who have been accustomed to the use of tea and coffee in early life, and who feel that in their old age they need beverages of this character, shall not receive the blessings of the House of the Lord, is going beyond that which we think proper. The same may be said about other points; and yet * we are opposed to the common use of these articles by Latter-day Saints. A man or a woman who disregards the Word of Wisdom and still profess to be a Latter-day Saint ought to be ashamed of their conduct. A judicious bishop will not give a recommend to such a person without first taking up a labor with him or her against the indulgence in the habits mentioned in the Word of Wisdom. No person who flagrantly violates that word should ask for a recommend[.] [John Taylor to John D. T. McAllister and David H. Cannon, Nov. 30, 1886] (40)

-- Friday, Mar 4, 1887

[Apostle John Henry Smith Diary] Los Angeles

We got here at 8 a.m. and put up at the Pico House. We hired a Carriage and drove to Pasadena, which is a lovely spot made up of orange groves, vineyards and ornamental trees with nice residences. We also went to San Gabriel, visited the Wine Cellars of Major Rose and all took a drink but me. (56)

-- April 8, 1887

Epistle to Saints in General Conference-- Historian's Library, Salt Lake City and in the compiler's personal library, Provo, Utah; also Deseret Evening News April 8, 1887. ... THE WELFARE OF THE YOUNG

There is a tendency, almost amounting to an epidemic in some places, among the young people to indulge in cigarette smoking. The habit is filthy, unhealthy, and pernicious generally. God has spoken so plainly on this subject that there is no room to question the impropriety of this practice. The Teachers should make it their especial business, in all kindness and in a mild, instructive spirit, to reason and remonstrate with young people upon this habit. Every effort should be made to check its growth amongst us. The habit also, which some young people fall into, of using vulgarity and profanity, is one which should receive the attention of Teachers. This practice is not only offensive to all well-bred persons, but it is a gross sin in the sight of God, and should not exist among the children of the Latter-day Saints. ... (45)

-- Jun 30, 1887

Unsuccessful convention seeking statehood, even though proposed state constitution has provision outlawing polygamy: "bigamy and polygamy being considered incompatible with a republican form of government, each of them is hereby forbidden and declared a misdemeanor." L. John Nuttall, Secretary to the President John Taylor, writes in his journal: "Pres. Taylor is much weaker this morning; he refused to take his usual bath. He does not partake of any nourishment, excepting a little wine and a glass of beer occasionally." (7)

-- Jul 2, 1887

First Presidency Secretary L. John Nuttall writes of President John Taylor: "The President is much the same as he has been the past two or three days. He takes no food, he is entirely sustained by stimulants [wine and beer]." Taylor dies three weeks later on Jul 25. (7)

-- Jul 5, 1887

L. John Nuttall, President John Taylor's secretary, records: " Pres. Taylor arose early this morning, and dressed and sat with his clothes on most of the day. He said he was some better and felt quite hopeful. He, however, don't eat anything Sister Pricilla Jennings sent a letter accompanied by two bottles of homemade wine to the President. He tasted the wine and seemed to enjoy it." (7)

-- Jul 23, 1887

L. John Nuttall writes of President John Taylors condition: "Prest. Taylor had a very bad night. Appeared to have some pain. His tongue is swelled & he has some canker in his mouth. . . . He is declining, merely sips a little brandy & water at intervals." Taylor's two counselors, George Q. Cannon and Joseph F. Smith send a telegram to leaders in Provo: "The precarious condition of President Taylor's health, suggests to us that elaborate festivities and rejoicings are not what the Saints should indulge in on the approaching 24th as they would be inappropriate under the circumstances." (7)

-- Aug 11, 1887

[Apostle Wilford Woodruff Journal] 11 I signed 15 Recommends & wrote 2 Letters to Jak[se?] Emma Brockbank. I receivd Letters from Daniel Harrington Roskelley. (I signed 15 Recommends.) Letter from Hannah Thatcher 2. Fred Hop was Executed in the Penetentiary yard to day at 12.35. The whole procedings published in the Deseret News of Aug 11.

I met with the Twelve to day. We made appropriation for Manti Temple of $5,000, $300 for J P Christofferson $150 for Th[ale?]s Haskel & $50 a Month for Margarett J Young.

I wrote Letters to Sarah & H Grow P. J. Christoffer & Hannah & Merrill Total 8. (37)

-- October 26, 1887

[Apostle Heber J. Grant Diary] [Council meeting] The matter of John T. Caine going to Washington with the State Constitution was discussed at length but no decision was reached, John W. Young did not want the Constitution presented to the President of the United States until he has been seen and we had learned in what manner he (the President) desires to come to him, whether public or private, I took no stock in John's ideas and thought John T. should start at once for Washington I think John W. wishes to present the Constitution himself, John W. Young spoke of the coming state elections in November and thought we should take an interest in helping the Democratic Party in New York and that we should aid them in paying the expenses of the same, thought a few thousand spent just after election would help us, Geo[rge] Q. Cannon did not favor our using money or mixing up in local politics He said our expenses were over 50,000 a month and it looked to him as though we were bound to get in debt. W Woodruff did not favor our spending any money on the N York elections. George Q. Cannon felt that his Position as one of the Committee on state move was the most responsible one of his life and he feared a failure because we were divided among ourselves. And if such was the case and because of it we failed a terrible responsibility would rest upon us. He felt that John W. should go back east again and labor for statehood but that in case he did go that his duties should be fully defined also that before anything was done that the duties of the committee would be clearly understood, He desired everything defined so there would be no misunderstanding. No one man could take the Kingdom and run away with it and he felt that John W. should not think that he has it all to do in this matter. If he goes east he goes not to dictate but to labor under the direction of this quorum. The duties of this state committee are the most important of my life and God knows I didn?t desire to occupy my present position If we obtain Statehood God will have the credit, Wilford Woodruff Neither John W. Young nor any living man will have the credit. Don't favor throwing money to the right nor the left of course money would have to be sued. Said when John W. goes east and finds a power at work that he knows nothing about he must not be surprised. Feel to give John W. the right hand of fellowship to go east and continue his labors. Had confidence in the quorum of the Apostles and did not wish to keep anything from them. Related the success in keeping Grand Army meeting at St Louis from passing resolution against us. Geo[rge] Q. Cannon referred to John W.?s telegraphing some months back for $10,000 and that when he was asked by wire what for he answered back for as to send some one East in who we had confidence. He felt whoever was acting should not draw money without consultation and first telling what it was wanted for. Daniel H. Wells I feel to say to John W. God bless you and go ahead with your labors. We have appointed a committee and are responsible for their acts. John W. Young when I meet with my brethren and listen to their remarks I feel like a little whipped dog. Nothing discourages me in the world, I can meet their opposition and go on laboring. I think the best way is for you to release me from this labor. The responsibility is very grave. Have not the heart to go on with it. John W. Taylor made a motion that all money spent in this move be under the direction of the committee after some talk the motion was put and carried, Lorenzo Snow could not see why there should be any objection in the mind of brother John W. To going back east and laboring Could not see from remarks made yesterday and today why he could have any objection to returning. None in this quorum feels to find any fault with you and you have heard expressions of confidence. It was with difficulty that I kept from saying that I had confidence whatever in John W. Young and that I felt we would have better chances for success if he did not go east but I am getting tired of being looked upon as a fault finder and one lacking in charity and always looking for the bad and not the good qualities of my brethren. I have no confidence in John W. Young and feel in my heart that a great responsibility rests upon our quorum for sustaining him as he is continually bringing discredit upon us and our cause by not being strictly honest in his financial dealings with men of the world that he has made his and our people's friends by his pleasing address and winning ways. When we stop sustaining men that are not above question in all their dealings then God will bless us more abundantly than wow if I am not mistaken. John W. Young said he had tried to do just as this quorum wished. He felt the fullest understanding should be arrived at. Referred to strangers coming in our city and being stuffed with stories about us and that no one thing was being done by us to prevent it, thought a committee should be called to sustain them, George Q. Cannon said for years he had deplored the condition of the hack drivers in our city. He felt we had allowed the enemies of the people to come in and cut dirt from under feet, but hardly felt that we could do anything in the short time now before us until after a decision was obtained regarding statehood, I then referred to business of Grant Bros. Co. and to the facts that had been found with me for running a business that required men to work on Sunday and for keeping open the business on that day. Said the business was not paying and would no doubt ... A motion was put and carried that the brethren approve of my continuing the business, provided of course that it could be made to pay. George Q. Cannon expressed his sorrow that we did not have house of entertainment and he felt that a company should be formed to build such a house. (59)

-- Thursday, Feb 16, 1888

[Apostle John Henry Smith Diary] Salt Lake City

I met with Bros. Woodruff, Richards, Cannon, Wells, Grant and some of the members of the Council of the Legislature in regard to making concessions to the governor and decided more should be made.

W. H. Dusenberry and John W. Turner of Provo met with Bros. Woodruff, Richards, Cannon, Wells, and myself and we talked over the licensing of the Whiskey business in Provo. No conclusion arrived at. (56)

-- Apr 6, 1888

[Apostle Brigham Young Jr. Diary] [[Conference is well attended, L. Snow has charge. Question of Trustees selling Brigham Young College, farmlands in Cache Valley presented, "Pres[iden]t Woodruff & council gave their consent."]] Pres[iden]t W. W. Epistle read and approved. At 5 p.m. Council partook of the Sacrament in the west office using pure Dixie wine. Previous to partaking Bro[ther] Geo[rge] G. C. humbly asked the forgiveness of his brethren which example was followed by all the members of the Council including D. H. W. & Bishops W. B. P. Jno R. W. & Geo[rge] Reynolds. We were humble as little cr tears. Surely god will not forsake us for we have forgiven each other. (61)

-- April 7, 1888

[Apostle Heber J. Grant Diary] Our Quorum ... met in the Presidents office and partook of Bread and Wine together in remembrance of our Lord Jesus Christ, Each and all of the brethren spoke. Asking for forgiveness and granting it to each other was the main thing in each of the brethrens remarks. [Thatcher and GQC present.] (59)

-- Tuesday, Feb 26, 1889

[Apostle John Henry Smith Diary] Salt Lake City

H.J. Grant and I went out to the Pen and had a long visit with Br. F. M. Lyman. We bot l0 bushels of Apples and sent to the prisoners.

Tonight Hyrum Groesbeck and I took up a labor with Sam Groesbeck about selling Whiskey and he said he would quit it. (56)

-- Apr 20, 1889

[President Wilford Woodruff Journal] ...When we reached Clover Dale it was with difficulty I got to the house. I was suffering from a deadly faintness. Brother Cannon laid his hands upon my head and administered [an/in?] prayer. I received much benifit therefrom, as well as a cup of tea which I drank.... (37)

-- May 31, 1889

Abraham H. Cannon writes: "A sad affair is reported as having occurred in Provo a few days since. Joseph Smoot, a son of Pres. A. O. Smoot, who is wild and addicted to the use of liquor, went into a salon and after getting a glass of whiskey mockingly consecrated it, as is customary in the consecration of oil in the Church. No sooner had he finished this sacreligious act than he was struck with paralysis and fell helpless on the floor. His Gentile companions were horrified at his act, and its result, and carried him home where he has since laid in a very precarious condition. A horrible warning to scoffers!" (7)

-- Jun 12, 1889

John M. Whitaker writes: "... We went at once to Brother Maeser's home where I was introduced to his charming daughter, and after supper, he took us to Dr. Hamberg's home, the man from whom Brigham had stolen, and here he told us how it all happened: That when Brigham came from the canyon, to his home where he boarded, Brigham secured a key to the cellar, took wine and treated his two young friends, until they were all drunk, and then he entered Mr. Smart's little store, took $20.00, some cigars, perfume and other things; that later he was arrested by the sheriff, and tried to put the blame on others, but was placed under bonds for trial." (7)

-- Monday, Jul 1, 1889

[Apostle John Henry Smith Diary] Beaver, Greenville and Adamsville

We held meetings at Greenville and Adamsville and had a pleasant time. All of the ward authorities were presented to the people and sustained. Bp. Morris confessed he had been intoxicated and was forgiven. (56)

-- During November 1889

[John Nuttle Diary] ...I spent a bad night last night and am quite sick this Morning. I spent a bad night last night and am quite sick this morning. I had sister Sudbury make me a cup of tea and I felt better. I have arranged to heve Joseph sleep with me. I received a letter from Bro. John W. Taylor in reply to mine of Oct 29th I walked out this evening for an hour. (54)

-- During 1889

Elder B. H. Roberts, in an article printed in The Contributor Vol. 10:265 (1889) made some very interesting remarks concerning Adam coming from another planet. We are informed that the Lord God made every plant of the field before it was in the earth, and every herb before it grew on our planet. As vegetation was created or made to grow upon some older earth, and made to grow, so likewise man and his helpmate were brought from some other world to our own, to people it with their children. *** . . . instead of being molded as a brick we are brought forth by the natural laws of procreation: so also was Adam and his wife in some other world. (52)

(Francis M. Lyman) Lyman's two years on the underground in Mexico and Canada produced wild rumors about the apostle. When he heard them, Wilford Woodruff thundered, "I might believe the report of a general earthquake, but the report that Francis M. Lyman is guilty of drunkenness and adultery, never, no never! That is something that can never be truthfully reported in heaven, on earth, or in hell." (14)

-- Mar 17, 1890 (Monday)

Nicholas Muhlestein was arrested by drunken U.S. marshals at Provo, for u.c. [Unlawful Cohabitation, I.E. living with a polygamous wife] (22)

-- Saturday, Apr 5, 1890

[Apostle Abraham H. Cannon Journal] ... John H. Smith spoke 20 min. and strongly advised the people against neglecting the commands of God in relation to the Word of Wisdom. He felt that as soon as we were in a position to refrain from the use of tobacco alone we would be more free than we ever yet have been. Francis M. Lyman followed in a similar strain, and counseled the abstaining from meat in large quantities, and also advised all to frequently visit the meetings and partake of the sacrament, and be sure to have the proper spirit when we thus ate and drank.... (57)

-- Wednesday, Apr 9, 1890

[Apostle Abraham H. Cannon Journal] .... We then dressed in our usual clothing and prepared to eat the Lord's Supper in the same manner in which the Prophet Joseph said it was eaten by the Savior and His disciples at Jerusalem, and as Joseph and the brethren did occasionally at Nauvoo; we had several loaves of bread and bottles of wine. The former was broken and we ate and drank till we were fully satisfied. I took a very small quantity of wine... (57)

-- Apr 9, 1890

[Apostle Franklin D. Richards Diary] Clearing of the atmosphere -- misunderstandings were adjusted. We met fasting -- when difficulties were settled, we clothed and prayed in the Holy Order. (We then broke bread and poured out Dixie wine and celebrated the death and suffering of our Lord.) We continued with about an hour's interruption in pouring out our souls to each other till nearly midnight. (62)

-- May 30, 1890

[Apostle Marriner W. Merrill Diary] Met with Quorum at 10 a. m. fasting. Prayer by Apostle Lund. Meeting continued until 2 p. m., when we engaged in Prayer Circle, afterward partaking of bread and wine and continued meeting until 4 p m., when meeting adjourned until Tuesday, August 5, at 2 p. m. to meet in the Historian's Office. I left Salt Lake for Logan at 5 p. m. and arrived there at 9:40 p. m. (63)

-- Sunday, Jun 15, 1890

[Apostle John Henry Smith Diary] Orderville

I am badly under the weather. I went [to] meeting and talked about 20 minutes.

Several of the brethren came in and gave me an alcohol sweat. (56)

-- Wednesday, Aug 6, 1890

[Apostle John Henry Smith Diary] Salt Lake City

L. Snow, F. D. Richards, Brigham Young, Moses Thatcher, F. M. Lyman, John Henry Smith, H.J. Grant, J. W. Taylor, A. H. Lund, Abraham H. Cannon and D. H. Wells met together for fasting. We spoke, broak bread and drank wine and blest each other.... (56)

-- Sep 13, 1890

[President Wilford Woodruff Journal] 13 I saw a Beautiful Chinees quilt bought for Mrs Trumbo. Cost $160. We spent the day in the City. We partook of a Supper by invitation of Col Trumbo got up by him at the /Mason/ [T?]ortoni. We sat 3 Hours at the Table & had near a Doz dishes served. For the first time in my life I tasted of some Chateau Zequem wine. It Costs $14 a Bottle for it. It takes 14 years to make it. Its manufacture is vary remarkable and its taste is vary peculiar. At the Close of the supper we went to Col Trumbo Room and had a view of his sterecopic views. (37)

-- November 28, 1890

Education and Morality of "Mormon" and "Gentiles" in Utah-- The Utah Commission in its majority report for August 22, 1890 had made certain charges that the Mormons were responsible for a crime wave in Utah. The Utah Commission report for 1891 was even more critical of the Mormons on these grounds or charges. This letter to A. Milton Musser, prominent Mormon leader called for the gathering of statistics to refute the charges of the Utah Commission.

President's Office, SALT LAKE CITY, U. T., November 28, 1890. ELDER A. M. MUSSER:

DEAR BRETHREN: We desire to obtain answers to the following questions, and have them as correct as it is possible, because we do not wish to leave the least ground for dispute concerning them, if it be possible to avoid it.

First.-The actual condition of the morals of the Mormons as compared with the Gentiles in the Territory.

Second.-The proportion of all crimes, outside of polygamy, committed by Gentiles and Mormon.

Third.-Do the Mormons maintain gambling houses and saloons, and what proportion, either now or heretofore?

Fourth.-The number of arrests and convictions for murder, rape, arson, grand larceny, petit larceny, assault and battery, and drunkenness, and who the guilty parties were whether Mormon or Gentile. ... (45)

-- Dec 3, 1890

[Apostle Marriner W. Merrill Diary] Wednesday. I went to our Quorum meeting at 10 a. m. fasting. Met in the Prayer Circle. Abram H. Cannon was prayer and I was mouth in the Circle. After prayer was over, meeting was continued until 12 noon, when bread was broken and we all partook of bread and wine, Apostle F. M. Lyman blessing the bread and wine. Our meeting continued. ... (63)

-- May 18, 1891

[Apostle Marriner W. Merrill Diary] .... Took dinner with President Paxman, and in the afternoon he drove me over the city of Nephi and up the canyon to the gypsum, or plaster of parts, works, and to the roller flour mills and down to Sister Grover's (Wells) place, where Brother Paxman left me and I visited with her some two hours. Found her very poor and without flour or other necessaries. I came up to Co-op store and sent her 50 pounds of flour, $1.15, package-coffee, 35c, package tea, 25c, one pound butter, 25c, and sugar, $1.00, total $3.00. I then came on to President Paxman's at 7 p. m. and took supper with him. Nephi City has a population of 3,500 people, several stores, bank, courthouse, etc., and seems a prosperous place. It is raining again tonight. (63)

-- Jun 7, 1891

[Apostle Abraham H. Cannon Journal] I took the 7 a.m. train for Morgan City, and met at Ogden Bros. Lorenzo Snow and F[ranklin] D. Richards who went along. We were met at the station by R[onal]d Fry who took us to his house where we rested a few moments before going to meeting at 10 a.m. The forenoon services were occupied by L. Snow in a discourse as to our future rewards and blessings through our faithfulness, and then told the brethren how willing they should be to yield a little of what they might consider were their rights in order to maintain peace. To illustrate he related how he and some young men when in Kirtland [Ohio] were once taking home their sweethearts from a party, when they met a party of young men who boisterously shouted, "Turn out of the road, or we'll serve you like we did some others back there." Bro. Snow suggested that as these young fellows were probably drunk they had better turn out, and thus they did. As the noisy young fellows passed the inquiry was made as to how they had treated those who were back on the road, when they replied, "We turned out ourselves." This is the spirit in which difficulties should be settled. ... (64)

-- Sep 28, 1891

Apostle John Henry Smith, in Mesa, Arizona, writes in his diary: "There is some drunken tramp here who claims he has papers for my arest." (7)

-- Nov 10, 1891

[U.S. Religious History] The first Woman's Christian Temperance Union meeting was held in Boston. (1)

-- Monday, Feb 22, 1892

[Apostle John Henry Smith Diary] Washington, D.C.

I returned to Washington and found Mr. C. W. Bennett intoxicated. The people of this City celebrated Washington's birthday. I received a telegram from W. H. Rowe. See Caine's Cypher. Salisbury says in addition to Clarkson's influence get personal friends of Russell B. Harrison to get him to telegraph Governor urging appointment mentioned in my letter of ninteenth. (56)

-- Mar 19, 1892

[Apostle Abraham H. Cannon Journal] Started for Cedar City in an old stage coach, called a "Jerky," which was convenient but not very easy riding. Our driver, Bro. Uriah Leigh, was drunk, but succeeded in taking us through with care and in good time. (64)

-- Apr 12, 1892 (Tuesday)

The Salt Lake City council refused to enforce the city ordinance forbidding saloon-keepers to sell liquor on Sunday. (22)

-- Jul 9, 1892

A directive is issued by the St. George Stake Presidency to abandon wine in favor of water in sacrament services. (7)

-- Jul 13, 1892

[President Wilford Woodruff Journal] 13 I received a Letter to day from G Q. Cannon who gave me an Account of the Manner they had 3 times escaped Destruction while Journeying on the Rail Road.

I met with 9 of the quorum of the Apostles & partook of the sacrament with them of Bread & wine. I met with Elders Budge & Frank Cannon. I Also met with James Sharp, T. G. B[obbury?] A Rail Road Agent or Assistant general Manager Mr Dickinson. (37)

-- Oct 4, 1892

[Apostle Franklin D. Richards Diary] We ate and drank the sac. of the Lord's supper with bread and Utah Wine. -- much promise errons(?) conversation about Union Politics 3r. JFS spoke lengthily in review of our political views & efforts He highly appreciated my remarks on Union & blessed me cordially. (62)

-- Dec 21, 1892

[Apostle Abraham H. Cannon Journal] At 2 o'clock I went with Father to attend the funeral of Wm. H. Shearman at his residence. He has been sick for some time, and died quite suddenly on Monday last. In fact there are some suspicions that he hastened his own death by taking an overdose of morphine or some other drug. He was a member of the Church when he died, and held the office of a Seventy, but his folks are all out of the Church, and they had [an] Episcopal service held over his remains; nor did they allow him to be buried in his Temple robes though he had prepared them only the week before his death. He fell from the Church at the time of the Godbeite movement, but soon repented his folly and was rebaptized. He was a very liberal man, and the day of his death I received from him a letter containing the amount of over $150 in a note of Godbe-Pitts Drug Co., payable in 60 days, to be applied on a donation to the temple in this city. (64)

-- Mar 23, 1893

[Apostle Marriner W. Merrill Diary] We met at 10 a. m. fasting. The Presidency met with us. We hold our meetings in Historian's office. The subject of Apostle Moses Thatcher, B, H. Roberts, and C. W. Penrose was discussed at length; they all went in direct opposition to the First Presidency policy in the last fall political campaign. Those Brethren were not at the meeting, Brother Thatcher being very sick and had to go home. After a long discussion in which the First Presidency and ten of the Apostles (all that were present) were all unanimously agreed, it was decided that those Brethren should see their wrong, repent and make confessions to their Quorums and the Presidency. We all partook of bread and wine at 3:30 p. m. and adjourned at 4:30 p. m. to meet again on Monday, April 3rd. It was agreed upon that the Brethren above named should not attend the dedication of the Salt Lake Temple until they made matters right. (63)

-- Nov 18, 1893

[President Wilford Woodruff Journal] 18 I spent the day at home. Done some Choreing. I tied up my Jappan wine buries &c. (37)

-- Wednesday, Jan 17, 1894

[Apostle John Henry Smith Diary] Salt Lake City

Lorenzo Snow, F. D. Richards, F. M. Lyman, H. J. Grant, A. H. Cannon and myself met at the Temple. We spent the forenoon reading the history of the Twelve.

All of the Presidency and Bro. M. Thatcher joined us and we broke bread together and drank wine.

I was chosen to go to Mexico today. (56)

-- Jan 17, 1894

John Henry Smith writes in his journal, "All of the Presidency and Bro. M[oses] Thatcher joined us [in the Temple] and we broke bread together and drank wine." (11)

-- Apr 5, 1894

[Apostle Marriner W. Merrill Diary] Thursday. I attended our Quorum meeting at 10 a. m. The First Presidency met with us. Partook of the sacrament, bread and wine, at 1 p. m. when the Presidency withdrew. Then the decision of Apostle B. Young, which he made some months ago in relation to myself and others, with which myself and family were not satisfied, was discussed by President Snow, B. Young, myself, F. M. Lyman, H. J. Grant, J. H. Smith, George Teasdale, and the trend of the discussion was that the said decision was right and my family was wrong in sending their protest to the First Presidency. (63)

-- Apr 8, 1894

Wilford Woodruff tells General Conference of a revelation he had: "When I have the vision of the night opened continually before my eyes, and can see the mighty judgments that are about to be poured out upon this world, . . . We have fourteen million people on this earth, and over them all there hangs a cloud of darkness almost entirely upon their shoulders. Can you tell me where the people are who will be shielded and protected from these great calamities and judgments which are even now at our doors? I'll tell you. The priesthood of God who honor their priesthood, and who are worthy of their blessings are the only ones who shall have this safety and protection. . . .God has held the angels of destruction for many years, lest they should reap down the wheat with the tares. But I want to tell you now, that those angels have left the portals of heaven, and they stand over this people and this nation now, and are hovering over the earth waiting to pour out the judgments. And from this very day they shall be poured out." Afterwards, as Wilford Woodruff writes in his diary, "I drank some Hot Lemonade with a little brandy in it. Went to bed and soon to sleep." (7)

-- Jul 16, 1894

Apostle John Henry Smith meets with Apostle Moses Thatcher and remarks that "Bro. Moses Thatcher been very poorly. He had up to ten p.m. last night not taken any Morphine for over one hundred and twenty hours." Thatcher, chronically ill, is trying to overcome morphine addiction. Apostle Marriner W. Merrill performs the ceremony in the Logan Temple which marries his daughter Hattie L. Merrill as a plural wife to John William. Barnett. The authorization for this is signed by First Presidency Counselor George Q. Cannon on behalf of Church President Wilford Woodruff. (7)

-- Aug 12, 1894

[Apostle Marriner W. Merrill Diary] Sunday. Afton, State of Wyoming. I attended Conference here yesterday at 10 and 12 o'clock. I occupied the time in the afternoon after the Bishops' reports and spoke 65 minutes on the subjects in brief of fast offerings, tithing, planting of trees and shrubbery, and dealing justly in land matters toward each other. After the afternoon meeting Apostle Lyman put the High Council, Bishops, and Counselors under a rigid examination in regard to their private habits and the keeping of the Word of Wisdom. Notes from Journal Book No. 3 (63)

-- Oct 4, 1894

[Thomas A. Clawson Diary] "The main theme this conference has been on the Word of Wisdom and when Prest. Woodruff got up he administered a most stinging rebuke to Patriarch John Smith for failing to observe that counsel given by the Lord in the Word of Wisdom." (65)

-- October 7, 1894

[Apostle Heber J. Grant Diary] At 10 A.M. attended conference. Prayer by Prest. Lewis W. Shirtleff [sic]. Prest. Geo. Q. Cannon then spoke for an hour and a quarter in a very powerful manner. He was followed by Prest. Wilford Woodruff who called on John Smith as the next man to him in authority in the Church to keep the Word of Wisdom or step down and out of his office. He spoke 15 minutes and said among other things if a man could not keep the commandments of God and live that he had better keep them and die. (59)

-- Oct 7, 1894

Wilford Woodruff instructs conference priesthood meeting that all presiding officers should live Word of Wisdom, and he threatens to drop Presiding Patriarch John Smith for office if he continues using tobacco and alcohol. (7)

-- Oct 18, 1894

Apostle Francis M. Lyman records: "Oct 18, 1894:] I talked with Pres[ident] Snow upon the Word of Wisdom. He does not seem to look upon it so seriously as some of us do. " (7)

-- Nov 10, 1894

[Francis M. Lyman] [Deseret] [Bishop Moody had been called to apologize for challenging Brother Western's vote at election because he was a polygamist living with his wives] [Conference] I taught them upon our status in relation to plural marriage. A man is not an adulterer because he lives with his plural wife. We must protect one another. Never betray a brother. All concluded to do right in the future ... Bro[ther] Grant spoke splendidly for an hour upon the Word of Wisdom and politics. There was much Republicanism in his Democracy. (66)

-- Dec 2, 1894

[Francis M. Lyman] [Kaysville] Bro[ther] Richards talked an hour endorsing fully my advice on politics. He said if any of the Saints felt that they could not live without a little tea they could use it a little and it would be all right. This came so in conflict with the late instructions upon the Word of Wisdom that it made a visible sensation among the people. I then spoke 30 minutes and held that none of the Saints would die if they left off their tea. They would not only live without it but would be healthier and happier. I held if excuses were made it should be in favor of the young and not the old. The longer we live the better we should be. Bro[ther] Richards went home to Ogden ... (66)

-- Apr 4, 1895

[Apostle Brigham Young Jr. Diary] ... Had sacrament, good pure wine & bread. (61)

-- April 9, 1895

[Apostle Heber J. Grant Diary] At the meeting with the Presidency today there were several of the apostles present and we discussed the propriety of Prest. Woodruff signing the petition to the Constitutional Convention asking that a plank prohibiting the sale of liquors be inserted in the Constitution. It was decided that he better sign the petition. (59)

-- May 7, 1895

[President Wilford Woodruff Journal] 7 We the Presidency took Cars & Rode to Ogden & Met with the Power Company & learned that the opposition Company had stoped our Company Crossing the River to their work. We all went up the Canyon And after Conversing with Leaders they settelled the Matter for the present. We went up the Canyon to the Place whare Mr Rhoades Men are at work. We returned to Ogden & Returned to Salt Lake. 95 Mil.

On my arival at the farm I found My Grand Daughter Phebe C Scholes on a Bysickle was run over by a 2 Horse waggon driven by a Drunken Man. She fell between the Horses. Did not Break any bones but bruised her up. Broke her Bysickle to peaces. (37)

-- July 6, 1895

[Apostle Heber J. Grant Diary] [Helps secure lease of Salt Lake Foundry for John Mc Lean, backs him some with collateral for a note.] I visited the room where the apostles meet and I prayed to the Lord to bless and assist the business that Bro[ther] McLean has entered into as it will be the means if successful of making employment for some of our people. [Grant to have a third interest in the profits; doesn't expect much] perhaps nothing I shall be satisfied if the business shall be able to meet its expenses and furnish some employment. [Learned McLean was drunk a good part of time since.] (59)

-- Jul 16, 1895

[President Wilford Woodruff Journal] 16th Most of the passengers are out watching the unloading of the vessels. The custom house officers detected several cases of smuggled liquor. Most of the passengers went on shore to visit the town. I went over considerable of the town, but found it hard work to walk. I wrote a note to Asahel, while Blanche wrote to Naomi. We went through the greatest stamp mill in the world; 240 stamps not more than 3 to $5.00 a ton. The noise was so great that no one could hear a word spoken. I brought home a piece of the ore that they work. The weather was a little rough a part of the day. (37)

-- Aug 8, 1895

[Apostle Marriner W. Merrill Diary] Thursday. Attended Quorum meeting. First Presidency met with us at 11 a. m. After Circle prayers we partook of the sacrament of bread and wine. I sat for photograph, life size, for the Salt Lake Temple at Brother C. R. Savage's art gallery. It was decided by the First Presidency and Twelve that it was not a good thing for women to register and vote at the coming fall election; they thought it would endanger Statehood. (63)

-- Sep 16, 1895

[Apostle Marriner W. Merrill Diary] Monday. At the last meeting of the Conference I called upon the Relief Societies of Malad Stake for 100 yards of homemade carpet for the Logan Temple, to be ready for use on July 1st, 1896, and then I spoke 70 minutes on the saving of grain and keeping at least 1 year's bread ahead, the Word of Wisdom, living pure lives, etc. I took Olonzo, my son, with me to attend this Conference and he occupied 40 minutes at the morning meeting today. (63)

-- October 1, 1895

[Apostle Heber J. Grant Diary] At ten attended a meeting of the Apostles in the Temple. Pres[iden]t Lorenzo Snow, and apostles Richards, Young, Thatcher, Lyman, Smith, Teasdale, Grant, Merrill and Cannon were present. [Much on meat in Word of Wisdom.] After the remarks of Bro[ther] Brigham (Richards and Snow and been lengthy too) we adjourned for a couple of hours as it was suggested that too long meetings might wear brother Moses out. ... At the afternoon meeting Brother Moses was the first speaker. He said that these meetings of the twelve had always been a source of pleasure to him ... He believed that with Statehood financial prosperity would come to us, and that the heavy load that the First Presidency were now carrying would be lifted from their shoulders, and that we would soon have the church in a strong position financially. He desired sincerely that Pres[iden]t Snow and his brethren should forgive him for any neglect of his in the past, to have attended his quorum meetings. He might have felt that his poor health was more of an excuse in failing to be with us than he should. He felt that eventually his health would be restored to him. Closed his remarks by praying sincerely that we might all be kept in the straight and narrow path that leads to life eternal. (59)

-- Nov 9, 1895

[Francis M. Lyman] I watched for Alma Greenwood all day but he was out of town. I heard he was drinking with James Melville yesterday. Politics has stirred up much bad feeling among the Democrats and they feel very uncomfortable. I had a confidential talk with Pres[ident] Hinkley and C. Anderson upon politics. (66)

-- Dec 25, 1895

[Apostle Marriner W. Merrill Diary] Wednesday. At home this a. m. Sarah, my wife, had all her children and grandchildren home for dinner today, 62 persons in all. I took Sophia home to Lewiston in the evening. George Tronson, my hired man there, got intoxicated and could not take her back home. (63)

-- Jan 2, 1896

[Francis M. Lyman] ... Then came on for consideration bro[ther] Moses Thatchers case. It was made to appear to our satisfaction that his sickness and trouble is caused by the use of coffee, tobacco and opium. He is now a confirmed friend of all those things and it at most must be but a question of a brief time when he will collapse. We felt that the true cause of his trouble should be made clear before the Saints, that no injury should come from wrong ideas about him in the mind of the brethren and Saints. At our coming quorum meeting the question will likely receive attention by the full council. (66)

-- Jan 9, 1896

[Apostle Brigham Young Jr. Diary] [Met with Pres. at 1 p.m. and broke fast with bread and wine--the Quorum of 12 presumably.] I urged that the surplus waters of Utah Lake be secured for the use of the people also all the surplus water of this valley will be seized by gentile firms if we do not secure it. Myself and Jno. H. S. were appointed a Committee [to look into the Utah Lake water matter] ... Presidency proffered us the aid of their lawyer Bro[ther] F. S. Richards which we gladly accepted--In had asked for this. (61)

-- Feb 23, 1896

[Apostle Brigham Young Jr. Diary] I had a talk with Pres[iden]t Hammond Asked him did he endorse the doctrine when Pres[iden]t Woodruff called upon Patriarch John Smith to step down and out or quit smoking or use of tobacco. he said I do with all my heart. Then will you step down, he said yes. He had letter read Presidency sent him. I read it again when Pres[ident] H. proposed that people try him another 6 mo[nths]. ... People voted with 3 exceptions to try him another 6 mo[nths]. I felt obliged to let the matter rest until next Conference. (61)

-- Mar 12, 1896

First Presidency gives James E. Talmage, who is working on his book THE ARTICLES OF FAITH, "an instruction" to smoke tobacco to relieve his persistent insomnia. Heber J. Grant is present and gives "his acquiescence" but dates meeting as Mar. 11. Talmage is then president of University of Utah and becomes apostle in 1911. Talmage later writes, "a good cigar produced a marvelous quieting of my over-wrought nerves." (7)

-- May 4, 1896

Apostle John Henry Smith writes in his journal: "I had a talk with Dr. W. B. Parkinson. He told me Bro. Moses Thatcher [recently dropped from the Quorum of the Twelve] is a Morphine fiend and he explained to me the terrible effects of the Drug. He also placed in my hands a letter purporting to be written by an opium eater, a Doctor in Oregon, but my spirit says it was written by Moses Thatcher." (7)

-- July 8, 1896

[Apostle Heber J. Grant Diary] At 10 am attended a meeting of the Apostles in the Temple. Pres[iden]t Lorenzo Snow offered the opening prayer, and he very earnestly supplicated the Lord in behalf of Apostle Moses Thatcher. John Henry Smith said that he did not look on him the same as a man who had become addicted to the use of liquor to the extent that he was not responsible for his actions. Bro[ther] Moses had been addicted to the use of morphine. He related a dream he had which he had had in relation to Bro[ther] Thatcher, which had given him the impression that Bro[ther] Moses would not have any great influence in leading the Saints from the path of duty should he fail to harmonize with hie brethren, and we be under the necessity of taking action against him. Expressed the very best of feelings and perfect fellowship for the Presidency and the members of the quorum of the Apostles. Felt the more active we were in mingling among the people the better it would be for us.

(59)

-- Thursday, Jul 16, 1896

[Apostle John Henry Smith Diary] Salt Lake City

I attended the meetings of the Directors of the Coop. W. & M. Co. and of the Grant Soap. Co.

Bro. Moses Thatcher been very poorly. He had up to ten p.m. last night not taken any Morphine for over one hundred and twenty hours. (56)

-- Sunday, Jul 26, 1896

[Apostle John Henry Smith Diary] Salt Lake City

The funeral of Abraham H. Cannon came of[t] at 2 p.m. at the Tabernacle. [progam listed]

This evening Bp. Wm. B. Preston called on me and invited me to go to his office with [him]. I did so and found A. F. Farr, Seth Langton, Geo. A. Snow, Dr. Geo. Hyde, Severine Jepson, Moses Thatcher Jr., Geo. J. Thatcher, W. B. Preston and myself made up the company.

It was stated by Moses Thatcher [Jr.] that he was adicted to the Morphine habbit and part of the time insane and that they must do something for him. S. Jepson, who had been more with Moses St. than any one else, endorsed the statement. It was finally agreed to get him if possible to go of his own free will to a sanatarium in California, if he refused to do so then to insist on sending him any way. We adjourned to meet tomorrow at Bp. Preston's home. (56)

-- Jul 26, 1896

At the funeral of Apostle Abraham H. Cannon, President Wilford Woodruff speaks upon the topic of "the plurality of wives and to the plurality of families that men possess in this Church. It is a subject I have left alone as a general thing in all my observations and instructions before the public. . . . We have had a plurality of wives and families. The principle was introduced to this people by the revelation of God through the Prophet Joseph Smith." Cannon had taken a secret post-manifesto plural wife, with Woodruff's permission, a few months before his death. After the funeral Apostle John Henry Smith attends a meeting concerning Apostle Moses Thatcher, "It was stated by Moses Thatcher [Jr.] that he was adicted to the Morphine habbit and part of the time insane and that they must do something for him. . . . It was finally agreed to get him if possible to go of his own free will to a sanatarium in California, if he refused to do so then to insist on sending him any way." (7)

-- Aug 26,1896

[Utah] Apostle Moses Thatcher begins treatment with Keeley Institute for his addiction to opium and morphine. First Presidency and apostles tolerated Thatcher as a "morphine fiend" and "opium eater", but on 26 Jul his family and friends considered involuntary commitment to treatment. His is most prominent drug addict in Mormon history. Twelve drop Thatcher from quorum membership on 19 Nov because of four year conflict over his insubordination in political matters, but Thatcher's drug addiction aggravates that conflict. (53)

-- Sep 21, 1896

[Apostle Franklin D. Richards Diary] (Pres[ident] Peery had stopped paying tithing out of resentments over political statements, failure of Whitney book with his biography to be published) B[isho]p WB Preston called with M. Thatcher Jr. & informed us that Apostle Thatcher has now spent 27 out of 60 days in treatment by an expert in the Keely cure necessary to overcome the morphine habit & asked that brother MT may be permitted to continue undisturbed in his treatment until the 60 days expire; which was most cordially granted. (62)

-- During 1896

(Butch Cassidy) In the five years after his pardon, Cassidy masterminded bank and train robberies in Montpelier, Idaho; Castle Gate, Utah; Folsom, New Mexico; Winnemucca, Nevada; and Wagner, Montanaâ€”robberies that netted over $270,000. His "Wild Bunch," perhaps the largest group of outlaws in the West, operated out of the Brown's Hole and Robbers Roost areas of Colorado and Utah.

After the Winnemucca job, members of the gang escaped to Fort Worth, Texas, where they posed for a formal photograph which they sent to the Winnemucca Bank, "thanking them for their contribution."

Butch told his family, "There were a lot of good friends, but Elzy Lay was the best, always dependable and level-headed. Sundance and I got along fine, but he liked his liquor too much and was too quick on the trigger."

When his father asked if he had ever killed a man, Butch claimed, "No, thank God. But some of my boys had itchy trigger fingers. I tried to control 'em. I feel real bad about some posse men who got shot." (14)

(Moses Thatcher) After both Thatcher and Roberts were defeated, the First Presidency prepared a "political manifesto" which stipulated that "before accepting any position, political or otherwise, which would interfere with the proper and complete discharge of his ecclesiastical duties, and before accepting a nomination or entering into engagements to perform new duties, [every leading] official should apply to the proper authorities and learn from them whether he can, consistently with the obligations already entered into with the church upon assuming his office, take upon himself the added duties and labors and responsibilities of the new position."

Although B. H. Roberts eventually endorsed the document, Thatcher steadfastly refused. He was convinced that the manifesto would be used selectively to stifle Democratic candidates: "I could not consent to the adoption of a rule that would effect the political liberty of so many people, and give so great power to the church authorities."

The entire matter was complicated by Thatcher's prolonged ill health and morphine addiction. Heber J. Grant recorded during this time that he called on Moses one evening "and found him very low indeed. â€¦ He told me that he felt impressed with the idea that he had a cancer in his stomach. He is a wonderfully sick man and it looks to me that he can not live long unless there is a change for the better." He did not die for fifteen years. His refusal to sign the manifesto resulted in his name not being presented for endorsement in April conference. (14)

-- Apr 2, 1897

[President Wilford Woodruff Journal] 2nd I slept fairly well the past night. Prest Cannon called this morning. I ate a little broiled beef & bread & drank a cup of coffee. Dr Snow called & felt much encouraged. Bro Nuttall gave me a bath from which I felt revived. Bro Jos E Taylor & S. B. Young called. I slept 4 hours this morning. Dr Snow called this evening & gave me encouragement. I ate a bowl of soup for supper. Bro John R Winder called. The medicine to work on my bowels operated & caused my going to the closet sev[er]al times. My left shoulder gave me some pain tonight, but being rubbed with alcohol felt better. (37)

-- Apr 7, 1897

[President Wilford Woodruff Journal] April 7th I slept some 5 hours after midnight. I washed and ate a little broiled beef, bread & cup of coffee at 7.40 then dressed and with Bro Nuttall drove to the City at 9 am.... (37)

-- Apr 8, 1897

[President Wilford Woodruff Journal] April 8th I was a little restless at times during the night but slept about 6 hours after midnight. Ate a bowl of bread & milk. Dressed & left in carriage at 9.30 for the office. Attended to business. Saw several brethren & rested some. Madam Mountford called at 3 pm for a short time. At 4.30 drove to Elder Nuttalls residence and was comfortably provided for by he & his wife Sophia. Laid down & rested for 2 hours. Slept most of the time. Ate a bowl of bread & milk & some shrimps.

At 7.50 we drove to the Tabernacle & was seated on comfortable chairs provided by Bro Nuttall and listened to Madam Mountfords lecture on the Life of Jacob for 2 hours my wife Emma sitting by me. Drove down home deeming it best to do so, although Bro & Sister Nuttall had made every preparation for me to stay at their home all night. Arrived at 11.10. I drank some Hot Lemonade with a little brandy in it. Went to bed and soon to sleep. (37)

-- Apr 10, 1897

[President Wilford Woodruff Journal] April 10th Had some distress in my stomach. Did not sleep good. Drank a cup of coffee at 7.30 and Slept for 3 hours... (37)

-- Apr 11, 1897

[President Wilford Woodruff Journal] April 11th I slept some 3 hours after midnight. Ate a few stewed oysters & drank a cup of coffee for breakfast. Rested some during the day. At 6.20 p.m ate some bread & milk & had a bath. Laid down & Slept 2 hours. Was quite restless before midnight. (37)

-- Apr 13, 1897

[President Wilford Woodruff Journal] April 13th I slept from 4 pm yesterday till 6 am some 7 1/2 hours. Had a cup of coffee & some bread & milk. I kept my room & rested.... (37)

-- Apr 20, 1897

[President Wilford Woodruff Journal] .... At 3.30 pm. my daughter Alice took some medicine that Dr Shipp prescribed for her, without water and it burned her mouth and throat being a strong acid. Gave her some strong coffee and she felt better but her mouth & throat pained her for some time. Asahel & wife & miss Winter called and the evening was spent in conversation, singing &c. I slept some during the afternoon and evening. (37)

-- Apr 25, 1897

[President Wilford Woodruff Journal] April 25th I slept 5 3/4 hours from midnight to 7.15 am. I ate some fried chicken and bread for breakfast, & a cup of coffee. Don Carlos Young called. I walked out for a short time and slept some during the day. Bro James Sharp called in the evening & spent an hour in conversation, after which I slept for over 2 hours then sat up and talked with Bro Nuttall till after 11 oclock. (37)

-- May 1, 1897

[Apostle Heber J. Grant Diary] I dictated a number of letters today among them being one to Lyman J Gage, Sec[re]t[ar]y of the Treasury at Washington, recommending George C Parkinson, of Preston Idaho, as collector of internal revenues for the district of Utah, Idaho and Montana. Had a long chat with Bro. [Joseph F.] Smith, regarding the manner in which Saltair was conducted and the renting of the Brigham Young Trust Co. building on Commercial Street, for immoral purposes. I expressed my opinion in plain English, regarding the Sunday liquor selling at Saltair and the use of the B.Y.T.Co. building for any such purpose. Bro. Smith acquiesced in all that I said, and I certainly hope that good may result from our conversation and that eventually, liquor selling will be a thing of the past at Saltair. (59)

-- May 28, 1897

[President Wilford Woodruff Journal] May 28th Slept at intervals after midnight somewhat restless. After taking a cup of coffee slept till 8.15 when I dressed & had breakfast. At 9.30 a.m Emma & 2 of the grand children accompanied me to Big Cottonwood to Eugeyns where afterwards I laid down & slept well. After dinner the boys were playing quoits. I played one game. We had a nice visit and returned at 8.45 pm. I soon went to bed but was so tired I could not sleep soundly. (37)

-- Jun 9, 1897

[President Wilford Woodruff Journal] June 9th I was quite restless all night. Felt chilly. Took a little Brandy sling and a cup of coffee, and slept some before daylight and until 9 am. when I ate breakfast, after which I rested and slept at intervals until 3 pm. when I walked out and saw the men driving for a well. Ate my supper with the family at 7 pm. Bro & Sister Naegley & Bro & Sister Siebert & Wm. McEwan called and spent the evening. Had refreshments at 10 pm. I did not go to bed until 11.30 pm. (37)

-- Thursday, Aug 5, 1897

[Apostle John Henry Smith Diary] Salt Lake City

The members of the Apostles Council met again at 10 a.m. and All agreed that the Y.M.M.I. association should publish a paper.

At 11 a.m. Presidents Wilford Woodruff, Geo. Q. Cannon and Joseph F. Smith joined the Apostles and after some business was transacted. The Sacrament was administered. Prest. Geo. Q. Cannon blest the bread and wine. John W. Taylor is absent in Colorado on a mission. (56)

-- Aug 15, 1897

[Apostle Marriner W. Merrill Diary] Sunday. Franklin. I came to Richmond at 10 a. m. Found Almira some better; brought medicine from drug store; stayed with her balance of day. Went to Lewiston in the evening. (63)

-- Oct 7, 1897

[Apostle Franklin D. Richards Diary] ... Some complain the way tithing is expended for example Saltair stated about Garfield, Big Cottonwood, Warm and Hot Springs, and Saltaire has been great advertiser refered to Bar liquor selling, & to immoral practices.... (62)

-- Nov 23, 1897

[President Wilford Woodruff Journal] Tues Nov 23 We left Oasis at 2 am. I did not sleep very well. I had some pain in my bowels. Bro Nuttall got up at 3 am & rubbed me and I took some brandy. Elder Nuttall got off at Provo and arranged for our carriages to meet us at the depot at Salt Lake city which they did & at 9.30 we arrived & drove home. (37)

-- During 1897

(James E. Talmage) Despite his lack of experience with tobacco and his successful determination to prevent therapy from becoming habit, Talmage found that "a good cigar produced a marvelous quieting of my over-wrought nerves."

1897. Resigned as president of the University of Utah, though continuing as professor of geology. Ten years later he resigned as chairman of the geology department to be a full-time mining consultant. (14)

-- Thursday, May 5, 1898

[Apostle John Henry Smith Diary] Salt Lake City

It is quite pleasant today. I went out to Beck's hot springs and took a bath.

All of the Presidency and Lorenzo Snow, Franklin D. Richards, Brigham Young, Francis M. Lyman, myself, Geo. Teasdale, Heber J. Grant, Matthias F. Cowley, and Abraham O. Woodruff met in Council at Temple.

We talked over the question of admitting people who do drink tea and Coffee to the Temple.... (56)

-- May 5, 1898

The First Presidency and Twelve discussed the Word of Wisdom. One member reads from the twelfth volume of the Journal of Discourses a statement by Brigham Young that seems to support the notion that the Word of Wisdom was a commandment of God. Lorenzo Snow, then President of the Council of the Twelve agrees, saying that he believes the Word of Wisdom was a commandment and that it should be carried out to the letter. In doing so, he says, members should be taught to refrain from eating meat except in dire necessity, because Joseph Smith had taught that animals have spirits. Wilford Woodruff, then President of the Church, says he looks upon the Word of Wisdom as a commandment and that all members should observe it, but for the present, no definite action should be taken except that the members should be taught to refrain from meat. The minutes of the meeting record that "President Woodruff said he regarded the Word of Wisdom in its entirety as given of the Lord for the Latter-day Saints to observe, but he did not think that Bishops should withhold recommends from persons who did not adhere strictly to it." (7)

-- Sep 2, 1898

Wilford Woodruff: Died 2 September 1898 at San Francisco, San Francisco County, California. (41)

-- Oct 1, 1898.

[Apostle Anthony W. Ivins Diary] ... Heber J. Grant had always paid his tithing with pleasure. Two dollars is spent in breaking the Word of Wisdom for every dollar paid in tithing.... (67)

-- November 6, 1898

[Apostle Heber J. Grant Diary] If I was glad last evening that I did not speak in the Theater this AM I feel to thank the Lord that I did not do so, BH Roberts' reply to Gov. Wells in this morning's Herald disgusts me almost if not quite as much as the Governor's speech did. Politics is a good thing to have nothing to do with. (went to American Fork, I started to speak but was called to the telephone simply to learn that JH Moyle wanted to talk with me. I returned to the meeting & spoke about an hour. [On train] I met Apostle Brigham Young on the train and we chatted together on the political situation. He agreed with me perfectly that Bro[ther] Wells had made a great mistake and that Bro[ther] Roberts had done equally as bad in replying the way that he had. About 11 I concluded to go downtown and chat with Ja[me]s H. Moyle I found him and BH Roberts Democratic Headquarters. I read Gov. Wells' reply to BH Roberts and what Roberts had written in reply to the reply and suggested one or two slight modifications, but Roberts did not adopt my suggestions. I did not want him to use "Phillip drunk and Phillip sober" and one or two more expressions. I plainly told him in my opinion he had made a great mistake in replying to Bro[ther] Wells the way he had. It was after midnight when I got home. (59)

-- Thursday, Jan 12, 1899

[Apostle Rudger Clawson Diary] ...At this point the tables were spread and the brethren partook of the sacrament. After the bread and wine were blessed by Pres. Snow, [they] ate and drank freely until satisfied. It was indeed a time of refreshing and one long to be remembered. Benediction by Pres. Geo. Q. Cannon. (68)

-- Sunday, Mar 19, 1899

[Apostle Rudger Clawson Diary] ... Before returning to the meeting, we had a brief conversation with the bishopric respecting the Word of Wisdom and expressed the hope that the counselors would follow the example of Bp. Harper in keeping this commandment of the Lord.... (68)

-- Wednesday, Apr 5, 1899

[Apostle Rudger Clawson Diary] ...At this point the First Presidency came in and, after some conversation in which it was decided by unanimous vote that Pres. Snow be authorized to appoint a committee to revise the next edition of the hymn book, sacrament was administered. The brethren sat around a table provided plentifully with bread and wine, which was blessed by Pres. Geo. Q. Cannon. We had a very enjoyable and profitable time together and adjourned at 2 p.m.... (68)

-- Friday, Apr 21, 1899

[Apostle Rudger Clawson Diary] ...Pres. Jos. F. Smith explained the object for which the Saltair Beach Pavilion was built. It was that we might be able to control in some degree the amusements and pleasures of the young. There was to be no traffic in liquor and no Sunday trains. These rules had the effect of driving away patronage, but at the same time interest had to be paid on the investment. It was, therefore, decided to rent bar privileges under stringent regulations and to put all attractions under proper control. All this was necessary to make the property pay interest on the investment. .... (68)

-- Thursday, Jul 13, 1899

[Apostle Rudger Clawson Diary] ...The sacrament was then partaken of. Pres. Jos. F. Smith was mouth in blessing the bread and wine, which was supplied in sufficient abundance to satisfy all present. A very enjoyable time was passed at the table, after which an adjournment was taken, Pres. F. D. Richards offering the benediction. (68)

-- Sunday, Jul 16, 1899

[Apostle Rudger Clawson Diary] Richfield. Clear and warm. 9 a.m. Sunday School session at the tabernacle. The First Presidency and other authorities present. A large number of beautiful children were assembled. School called to order by Asst. Stake Supt., Chariton Seegmiller.

Pres. Snow said that he was over 85 years of age and that the little children before him, if they would do right, could live to be 85, 95, 100 years and longer. Advised them to pay tithing on all money they received.

Pres. Cannon made brief remarks on the word of wisdom, prayer, and obedience. The children were given the opportunity to shake hands with Pres. Snow and 717 enjoyed the privilege..... (68)

-- Thursday, Jul 27, 1899

[Apostle Rudger Clawson Diary] 11 a.m. Meeting of the brethren at the temple. Present: the First Presidency, Pres. F. D. Richards, Apostles F. M. Lyman, J. H. Smith, Geo. Teasdale, A. H. Lund, M. F. Cowley, R. Clawson, and G. F. Gibbs, clerk.

I reported my recent visit to the stake Sunday School conference of the Box Elder Stake, July 22 and 23. One of the most interesting features of the conference was the report of the Stake Supt. of Sunday Schools, L. A. Snow, to the effect that out of 425 officers and teachers in the Sunday Schools, all were observers of the Word of Wisdom. The Box Elder Stake, I remarked, was the first stake in Zion that was able to make this report.... (68)

-- Sunday, Sep 3, 1899

[Apostle Rudger Clawson Diary] Mount Pleasant. Clear and warm. 9 a.m. Meeting of the Sunday School children [of San Pete Stake] at the pavilion.

Pres. Snow was the first speaker. Admonished the children to be kind and loving to their parents, and to listen to the counsel of their teachers, and if they would do this, he promised them that they would live long upon the earth.

Pres. Jos. F. Smith counseled the children to keep the Word of Wisdom. Also spoke upon the martyrdom of Joseph Smith, the Prophet. The children were then given an opportunity to shake hands with Pres. Snow, and there were 778 who did so.

Having been troubled continuously with the rheumatism in my foot since leaving home, I decided to return to Salt Lake on the 2 p.m. train. The balance of the party will return tomorrow (Monday). (68)

-- Saturday, Sep 30, 1899

[Apostle Rudger Clawson Diary] Brigham City. Clear and cool. I had some further talk with Homer, who said that he had been down to Ogden to see the party who held the lease, but could do nothing with him, much to his regret. It was then decided that we use an influence with the city council to get them to raise the license for selling liquor, hoping in this way to shut him out. (68)

-- Thursday, Oct 5, 1899

[Apostle Rudger Clawson Diary] ...The tables were then spread with bread and wine, and the Lord's Supper was partaken of, Pres. Cannon being mouth in asking the blessing. We had a very enjoyable time together. During the time we were at the table several topics were discussed. ... (68)

-- Sunday, Dec 10, 1899

[Apostle Rudger Clawson Diary] Brigham City. Cloudy and cold. 9 a.m. I took train for Beaver Ward to attend the dedication of the new meeting house ...1:30 p.m. Meeting called to order by Bp. Durfey. Dedicatory prayer by myself. The speakers were Elder Jacob Jensen, myself, and Apostle J. H. Smith. Topics treated. J. J[ensen]. The new house should be kept clean and pureâ€”free from liquor and profanity.... (68)

-- Dec 27, 1899

[U.S. Religious History] Carry Nation, a leader of the American Christian temperance movement, raided and wrecked her first saloon in Medicine Lodge, Kansas. (1)

-- Thursday, Jan 4, 1900

[Apostle Rudger Clawson Diary] Salt Lake City. Clear and mild; thawing. 11 a.m. Meeting of the brethren at the temple. Present: the First Presidency, Apostles B. Young, Jr., F. M. Lyman, J. H. Smith, Geo. Teasdale, H. J. Grant, A. H. Lund, Jno. W. Taylor, A. O. Woodruff, R. Clawson, and G. F. Gibbs, clerk. The brethren robed. Pres. Snow was mouth in prayer, and Apostle J. H. Smith was mouth in the circle, after which the brethren disrobed. Song, "Let Us Pray, Gladly Pray."

Pres. Snow said a proposition had been made to the board of directors of the Saltair Beach Co. and the Salt Lake and Los Angeles Ry. Co. by Brother W. J. Bateman and a Mr. [Charles W.] Miller to the effect that they would lease Saltair beach and the railroad, giving to the stockholders 75% of the net earnings and guaranteeing $8,000.00 a year. N[ephi]. W. Clayton, the present manager, objected, he said, on the ground that they were not reliable. Later on the two parties above mentioned made a second offer, namely, that they would manage the properties at a salary of $150.00 each per month. N. W. Clayton offered to manage the properties without compensation, if the directors desired him to do so. As to the propositions submitted, no decision was reached at the board meeting referred to, but inasmuch as the church was the largest stockholderâ€”owning almost wholly both propertiesâ€”it was decided to refer the matter to Pres. Snow.

Pres. Snow now submitted the matter to the Presidency and Twelve. He said that from all he could learn the gentlemen who had made the proposition were perfectly reliable and were also familiar with the business. The clerk read communications from Bateman and Miller making the propositions referred to. Some of the brethren testified that N. W. Clayton was in the habit of getting drunk and they felt by continuing him in the management it would bring reproach upon the church, as it had already done. This feeling was shared by all present. After some discussion, it was moved by Apostle J. H. Smith and seconded [by] Apostle F. M. Lyman that the resignations of N. W. Clayton, Manager, and I. A. Clayton, Treas., be asked for and accepted. Carried by unanimous vote. A sentiment prevailed favoring the acceptance of Bateman and Miller's proposition, or rather, their second proposition.

Apostle H. J. Grant stated that he had an opportunity to lease the Salt Lake Theatre to Mr. [Martin] Mulvey, manager of the New Grand Opera House, for a period of ten years to good advantage, and, if the brethren had no objections, thought he would do so. He would prefer, he said, to sell the church a controlling interest in the propertyâ€”namely 51 shares or $51,000.00â€”but his circumstances were such he had to do something. He called attention to the fact that he had a $30,000.00 note at Zion's Saving Bank, a $12,000.00 note with the Trustee-in-Trust, and suggested that these notes be turned over to him for theatre stock and that the Trustee-in-Trust buy enough more to give the church the controlling interest. After some discussion it was moved by Pres. Jos. F. Smith that the suggestion made by Apostle Grant be adopted, providing after due consideration it met with the approval of Pres. Snow. Carried by unanimous vote. Benediction by Apostle A. O. Woodruff. (68)

-- Thursday, Jan 11, 1900

[Apostle Rudger Clawson Diary] ...The tables were then set for the sacrament, and Pres. B. Young, Jr, was mouth in blessing the bread and wine, after which the brethren partook freely of the same. Before the brethren withdrew from the table, Pres. Cannon by request made brief remarks. ... (68)

-- Sunday, Jan 28, 1900

[Apostle John Henry Smith Diary] Washington, D.C.

I was at the Hotel most of the day. I called up B. H. Roberts at the Metropolitan Hotel and found Senator Jos. L. Rawlins there. I had a short visit [with] them.

In the evening I gave a supper. The guests were Senator Joseph L. Rawlins, Genl. J. S. Clarkson, Judge G. W. Bartch, B. H. Roberts and H. B. Clawson. It cost $2.50 a plate, $5.00 room, and dollar each for three servants. We had a nice supper of some 12 courses.

All refused wine. (56)

-- Thursday, Mar 29, 1900

[Apostle Rudger Clawson Diary] Salt Lake City. Clear and cold. 11 a.m. Meeting at the temple. Present: the First Presidency, Apostles B. Young, Jr., F. M. Lyman, J. H. Smith, Geo. Teasdale, H. J. Grant, J. W. Taylor, A. H. Lund, A. O. Woodruff, R. Clawson, and G. F. Gibbs, clerk. Song. Apostle B. Young, Jr., mouth in prayer, and H. J. Grant mouth in the circle. Song.

A letter from Chas. U. Locander of Juarez, Mexico, was read. He complained of not receiving a reply to certain letters he had written to the First Presidency in which he had made some complaints of certain wrongs he had suffered. The letter was threatening in tone. The matter was referred to Apostle J. H. Smith and Pres. A. W. Ivins of the Juarez Stake.

A letter from the Presiding Bishopric was read. They complained of the manner in which the tithes of the Eagar Ward, St. Johns Stake, had been handled by Bp. [George H.] Crosby. Brother Crosby had moved away from that ward, and he had been talked of for bishop in another stake. The matter was referred to Apostle F. M. Lyman.

A suggestion was made by Apostle H. J. Grant that the assembly hall, with some changes, be occupied by the Latter-day Saints College. The matter was deferred for the present.

Apostle J. H. Smith reported his visit to the Fremont Stake. Said the high council of the Fremont Stake was released and reorganized. The change was made necessary owing to the status of some of its members. A number of the council was in the habit of getting drunk; others neglected the law of tithing. Two of the old council were brought in again.

I called attention to the fact that the free-will offerings at the Salt Lake Temple for the year 1898 amounted to $5807.25, and for the year 1899, $6856.83; that the total membership of the church in the stakes of the temple district was 78,915. The amount contributed per capita was, therefore, between 8c and 9c per year. I thought this a poor showing and suggested that there were a great many who would contribute if the matter was properly brought to their attention. It seemed to be the mind of the brethren that it would be better to preach up tithing rather than to make an effort in the direction of the free-will offerings to the temple. Pres. Snow stated that there were 10,000 non-tithe-payers in 1899. The apostles should take up this matter in the stakes. It was reported that there were 30,000 non-tithe-payers in 1898. The number of tithe-payers in 1899 were 62,000.

Apostle J. W. Taylor reported that the Cache Stake was in bad shape through the incapacity of a number of the bishops. A committee of three apostles, namely, Apostles F. M. Lyman, Jno. W. Taylor, and M. W. Merrill (who is also president of the Cache Stake) were appointed to investigate the matter, and report to the Presidency such changes in the bishopric of that stake as might seem desirable. Benediction by Apostle J. W. Taylor. (68)

-- Apr 5, 1900

[Apostle Marriner W. Merrill Diary] Salt Lake City. I attended meeting with First Presidency and Twelve today. Several matters were discussed and decided. One subject decided after full discussion was that Joseph F. Smith stood ahead and outranked Brigham Young in the Quorum of Apostles. The vote was unanimous. After business we partook of bread and wine. We adjourned at 3 p. m. ... (63)

-- Thursday, Apr 5, 1900

[Apostle Rudger Clawson Diary] ...The tables were spread and the brethren partook of the sacrament of the Lord's Supper. A spirit of perfect peace and union prevailed and it was a very enjoyable affair. Apostle B. Young was mouth in blessing the bread and wine. At the conclusion Apostle J. H. Smith offered the benediction.... (68)

-- Apr 5, 1900

First Presidency and Twelve decide that apostolic ranking is according to entry into quorum, not according to ordination date as apostle. This puts Joseph F. Smith ahead of Brigham Young, Jr.-first time in thirty-three years. After this decision the apostles "partook of bread and wine." (7)

-- Apr 17, 1900

Brigham Young Academy president Benjamin Cluff Jr. along with a company of two teachers and about twenty students leave Provo expecting to be gone for two years. Their destination is South America where they hope to locate rivers, cities, and places that would "throw light on the divine claims of the Book of Mormon." When the expedition reaches Spanish Fork they are received with a Brass Band and a Banquet in their honor. They are received with so many banquets that they don't cook their own food until eleven days into the journey. At the Mexican Border Cluff negotiates with border officials to allow passage through Mexico while the rest of the group boards with church members in Thatcher, Arizona. Cluff lingers in Mexico hoping to marry a polygamous third wife, Florence Reynolds, daughter of George Reynolds, and one of his former students. Florence had been using his last name for the previous year. While Cluff is in Colonia Diaz, he orders other expedition members to begin proselyting in Thatcher. The students discover why Cluff had prolonged his stay and became disheartened and angry. His assistant, Professor Walter Wolfe, reacts to the news of Cluff's delay by escaping to Nogales for an "extended three-day alcoholic spree." Wolfe (who had been told in a dream that he would find gold plates on the expedition and be able to translate them) later sells his mule to buy liquor. The students determine not to do any more missionary work and "took every opportunity to visit with the young ladies and to attend the weekly dances" in Thatcher. Apostle Heber J. Grant learns of the expedition's behavior while traveling in Arizona. He informs President Lorenzo Snow who sends Second Councilor Joseph F. Smith. Smith authorizes Cluff's plural marriage but instructs the group to either disband or proceed on their own as a "purely scientific" group without church endorsement. Most return to Provo but Cluff and five others press on to Columbia. A week after arriving, all but one student, Chester Van Buren, return to Utah. Van Buren remains in Colombia long enough to conduct scientific investigations. When he finally returns to Provo, his wildlife specimens become a prized collection. Cluff is censured by the Board of Trustees for "unwarranted use of authority" and is kept as Brigham Young Academy's president for only one more year. One of his last official acts is to change the name to "Brigham Young University." (7)

-- Sunday, May 13, 1900

[Apostle Rudger Clawson Diary] ...2 p.m. Continuation of conference, Pres. A. Hatch presiding. The speakers were Pres. A. Hatch, Apostle Reed Smoot, and myself. Topics treated. A. H[atch]. Financial condition of the stake [was] good and spiritual condition fair. The tithing paid in 1897, $7,700; in 1898, $7,900; in 1899, $14,399. Word of Wisdom. Large number of missionaries from the Wasatch Stake in the field. The saloon evil.

R. S[moot]. Expressed a desire to magnify the office of an apostle. The great evil existing in the world and to some extent among our people of restricting and limiting by unlawful means the number of children in our families; warned the saints against the practice. The evil growing out of club life and secret societies. Word of wisdom. Virtue among the Jews. The judgments of God being poured out upon the nations.... (68)

-- Thursday, Jul 12, 1900

[Apostle Rudger Clawson Diary] ...The tables were then spread with bread and wine and the sacrament was administered. Pres. J. F. Smith was mouth in blessing the bread and wine. At the conclusion Apostle F. M. Lyman offered the benediction. (68)

-- Friday, Aug 17, 1900

[Apostle John Henry Smith Diary] Salt Lake City

A couple of Protestant Ministers called upon President Lorenzo Snow and talked over the situation at Saltair, as to the selling of Liquor and chance games. Presidents Joseph F. Smith and Seymour B. Young having returned from Mexico, made a report as to the Cluff Expedition. Part of them will return home and part will continue the journey. (56)

-- Friday, Aug 31, 1900

[Apostle John Henry Smith Diary] Salt Lake City

Twenty elders were set apart for Missions today at the Annex of the Temple by myself, Rudger Clawson, Seymour B. Young and J. Golden Kimball.

I ordained as Seventies and set apart for Missions Walter J. Kelley, Wm. F. Fisher Jr., Martin P. Henderson, Martin L. Lee and Ebenezer A. child.

My son Nicholas G. returned from working at a sawmill in San Pete Co. for the past 2 months and a half. Josephine and I drove up to the cave spring in City Creek Canyon.

I was at the office of the Groesbeck Co. for a time during the evening. My brother C. W. Smith had made an arrest of a drunken rowdy and had him fined.

My son Ezra Chase's wife gave birth to a daughter at 2 a.m. today. (56)

-- Thursday, Sep 27, 1900

[Apostle Rudger Clawson Diary] ...Report of Elders C. W. Penrose [and ?] concerning the charges made by Elder Platte D. Lyman against Elder Walter Romney was read. They found upon careful investigation, and so far as they could judge, that he had drunk mild beer to some extent while in Germany on his mission but never was intoxicated; that he did not gamble; that in company with other elders upon one occasion to satisfy curiosity he looked into a house of ill-fame; that he played a game or two of cards while on the ship returning home. A copy of the report, the clerk said, had been sent to Pres. P. D. Lyman. No action taken.... (68)

-- Wednesday, Oct 3, 1900

[Apostle Rudger Clawson Diary] ...Apostle H. J. Grant was the next speaker. Felt, he said, that those who fail to observe the word of wisdom and pay their tithing ought not to be sustained in presiding positions. He endorsed Brother Brigham's suggestion that we should note down important subjects to be brought before the saintsâ€”always being subject to the inspiration of the Spirit. Dwelt briefly upon the subjects of Sabbath breaking and immorality. Said he thought that each member of the quorum should make an effort to visit every stake of Zion. Benediction by Apostle M. F. Cowley.... (68)

-- Thursday, Oct 4, 1900

[Apostle Rudger Clawson Diary] ...The tables were spread and the sacrament administered, Apostle B. Young being mouth in blessing the bread and wine. While at the table Pres. Snow made brief remarks. He spoke of the union of the brethren and said we witness today that which has seldom been seen in the world, namely, the perfect union of 15 menâ€”the First Presidency and Twelve. He was sure, he said, that the Lord was pleased with our union, and in this union the brethren are in advance of the Twelve who were with the Savior. There were heartburnings and divisions among them..... (68)

-- Thursday, Dec 6, 1900

[Apostle Rudger Clawson Diary] ...Apostle H. J. Grant made some remarks in regard to Saltair and said that, in engaging a manager for next year, he thought it should be distinctly understood that no liquor should be sold there. This seemed to be the mind of most all the brethren present. President Snow said that, while he was personally in favor of restricting the liquor traffic, when we deal with people outside the church as well as those inside, we have to be wise and get along the best we can.... (68)

-- Sunday, Dec 30, 1900

[Apostle Rudger Clawson Diary] Salt Lake City. Snowstorm during the night. We are still working assiduously with the swelling on Lydia's breast. I administer to her daily when at home, and she employs the application of hot water, liniment, and other things, also taking iron and wine for her blood. We feel that it is a matter that requires serious attention, as well as the exercise of great faith. (68)

-- During 1900 to 1920

[Third Parties in Utah] Ironically, one third party which has never done particularly well in Utah was the Prohibition party. Despite several attempts, and occasional ballot status, in the 1900 to 1920 period, prohibitionists have not been successful in appealing to the Utah electorate, although many of the state's residents are abstainers from alcohol. (69)

-- Wednesday, Jan 9, 1901

[Apostle John Henry Smith Diary] Salt Lake City

All of the Twelve Apostles met at their room in the Temple except Marriner W. Merrill at 10 a.m. Prayer by George Teasdale. He also spoke on the Words of Wisdom and the payment of Tithing.

Brigham Young said that the Word of Wisdom was a commandment.

Francis M. Lyman spoke upon the rights of the Priesthood. Heber J. Grant spoke in favor of organizing a life Insurance Company and extending the usefullness of the Deseret News.

I made a motion that we suggest to the Trustee in Trust that we don't sell any Liquor at Saltair for one year. We talked of making changes in several of the stakes. (56)

[Apostle Rudger Clawson Diary] ...Apostle Grant said he thought it but proper when Pres. Snow asked for suggestions, we should give them and leave it for the Lord to decide. Advocated the organization of a home life insurance company. Spoke against the selling of liquor at Saltair.

Apostle J. H. Smith moved that it be the sense of the council that we recommend to Pres. Snow that no liquor be sold at Saltair during 1901 as an experiment. Carried by full vote.... (68)

-- Thursday, Jan 10, 1901

[Apostle John Henry Smith Diary] Salt Lake City

The Apostles met in their room in the Temple at 10 a.m. Prayer by Heber J. Grant.

Marriner W. Merrill spoke, said he had 21 sons living and 17 of them were married and they were all Tithe payers. Anthon H. Lund read a letter from Prest. Peterson of the Scandinavian Mission which said that some Elders had arrived in that field having the small pox, which they had scattered some.

President Lorenzo Snow and Joseph F. Smith joined us.

After some discussion we decided to deride the Cache stake.

The brethren discussed quite freely the question of making some changes in the method of our mission work.

We partook of the sacrament together, President Lorenzo Snow blessing the bread and Wine. (56)

[Apostle Rudger Clawson Diary] ...Sacrament was then administered, Pres. Lorenzo Snow being mouth in blessing the bread and wine. We had a very enjoyable time together, and much business of importance was transacted. The conference was adjourned for three months. (68)

-- Feb 1, 1901

First Presidency decides to suspend ten-year policy of allowing sale of alcohol at church-s Saltair amusement park and resort. (11)

-- Thursday, Mar 21, 1901

[Apostle Rudger Clawson Diary] ... The clerk read a letter addressed by Reuben A. McBride to Pres. [Ira N.] Hinckley of the Millard Stake. He asked to be reinstated in the church and have his former blessings and priesthood sealed upon him. The status of the case may be given in a few words. Some 13 years ago he was cut off the church for the crime of murder committed while under the influence of liquor. It seems that in a moment of anger, while intoxicated, he killed a man by the name of Speed for striking his son. He was tried, convicted, and sentenced to 10 years imprisonment, but, after serving three years, was pardoned. He has since led a temperate life, is repentant, and desires reinstatement in the church. After some discussion the matter was referred to the presidency and high council of the Millard Stake for action. It was, however, decided that in any event he could only receive a standing in the church and would not be entitled to receive the priesthood.

Song, "Lord, Dismiss Us with Thy Blessing." Benediction by myself. (68)

-- Thursday, Apr 4, 1901

[Apostle Rudger Clawson Diary] ...The sacrament was then administered, Pres. J. F. Smith being month in pronouncing the blessing upon the bread and wine. While at the table I moved that the following brethren be sustained as the presidency of the Big Horn Stake (it having been previously moved and carried that the Big Horn colonies be organized into a stake of Zion): Byron Sessions, president; Jesse W. Crosby, 1st counselor; and [Charles A.] Welsch, 2nd counselor. Carried by unanimous vote.

Benediction by Apostle B. Young, Jr. After the reading of the minutes, the meeting adjourned for three months. (68)

-- May 14, 1901

[Temple] In my opinion the man who pays but twenty five percent of his tithing and has been in the habit of using tobacco and getting drunk, but who is trying to quit these bad habits, and has partially succeeded, should be encouraged to continue in well doing until he is fully worthy to go to the temple before he should be recommended. [Lorenzo Snow to William H. Smart, May 14, 1901] (40)

-- Thursday, Jun 13, 1901

[Apostle Rudger Clawson Diary] ...In order to establish uniform procedure throughout the church relative to the manner of blessing the bread and wine in the administration of the sacrament, it was decided that one, and one onlyâ€”the party officiatingâ€”should kneel. Benediction by Apostle B. Young. (68)

-- Tuesday, Jul 9, 1901

[Apostle Rudger Clawson Diary] ...Some discussion was indulged in regarding Saltair, with reference particularly to the selling of beer at that resort. It was moved and carried that it be the sense of the meeting that the brethren of the Twelve are opposed to the selling of beer at Saltair.... (68)

-- Sunday, Aug 4, 1901

[Apostle Rudger Clawson Diary] ...At the close of the meeting we called the brethren and sisters together who had been chosen to fill the various offices of the stake. There were 31 present. I spoke and questioned the brethren as to whether they felt to sustain the First Presidency and Apostles, and also as to whether they paid their tithing and kept the word of wisdom. It developed that there was one brother present who failed to keep the Word of Wisdom, but he promised to do so in the future. Apostle Cowley admonished the brethren against profanity. (68)

-- Sunday, Aug 11, 1901

[Apostle Rudger Clawson Diary] Oakley. Clear and warm, but cool at night. 2 p.m. Continuation of [Cassia Stake] Conference, Pres. Wm. T. Jack presiding.

I made remarks. Topics treated. Regrets. Also the evil of a wasted life, giving the example of a young man who had entered into the higher law, having had two lovely wives and some fine children. He was also gifted with a talent for music (instrumental). This man committed himself, went into darkness, lost his wives and children and hope of future reward, dying in the gutter, the victim of alcohol.

Closing remarks were made by Pres. Jack. Thus dosed an interesting and instructive conference. (68)

-- Aug 11, 1901

Of men attending stake priesthood meeting, one-third admit they do not observe Word of Wisdom. (7)

-- Sunday, Aug 25, 1901

[Apostle John Henry Smith Diary] Hyrum, Cache County

At 9 a.m. the Sunday School convened in the Grove on the Square. I spoke to them for a short time.

At 10 a.m. the Hyrum Stake conference convened. M. W. Merrill, Prest. Morrell of Cache stake and J. Golden Kimball and myself were in attendance.

Praycr by Patriarch Henry Hughes. Several of the brethren and Sisters spoke and I followed for about 25 minutes. Benediction by H. C. Jackson

3 p.m. Prayer by O. N. Liljenquist. The sacrament was administered. J. Golden Kimball and M. W. Merrill took up the time in good talks. Benediction by Elias S. Kimball.

At 7:30 p.m. we held a young people's Conference.

Prayer by Chas. C. Shaw. The speakers were John H. Maughan, Willard Israelson, Orson M. Wilson, Annie M. Ralph and Rose Liljenquist. J. Golden Kimball and I spoke. I made a talk on the Word of Wisdom. Benediction by Prest. Wm. C. Parkinson. (56)

-- Thursday, Oct 24, 1901

[Apostle Rudger Clawson Diary] ...After some discussion it was decided that the balance due on the Brigham Young Memorial be brought forward and presented at the special conference on Nov. 10th. At this juncture Elder Hyrum M. Smith came in, and Apostle Jno. H. Smith by request informed him that he had been chosen an apostle and proceeded to deliver the usual charge, in brief as follows, to wit:

Brother Hyrum Smith, it is presumed that you are a moral man, that you observe the word of wisdom, that you subscribe to the principles of the gospel, that you accept the principle of plural marriage, and that you uphold and sustain in your heart the First Presidency, the Twelve, the patriarch, and other general authorities of the church. You are to be ready at any time to go and to come at the call of the Presidency. Your heart must be given to your God, your loyalty must never be questioned. You must be God-fearing, honest, just, and a tithe-payer.... (68)

-- Friday, Oct 25, 1901

[Apostle Rudger Clawson Diary] ...Address of welcome, Pres. F. Y. Taylor. He said in substance that the presidency of the Granite Stake had contemplated for some time the pleasure and propriety of having the high council of the stake together in a social capacity. And in connection with this idea they had concluded to invite the Presidency of the church and the Twelve and their wives to be present also, that the members of the council might have the privilege of shaking hands with them, and of extending a more intimate acquaintance with the general authorities of the church. He felt that such action would prove to be of great benefit to his brethren of the Granite Stake. He had to report, he said, that the presidency and high council of his stake were in perfect harmony and union, and that they were all observers of the word of wisdom and tithe-payers, and that the members of the council were laboring diligently with the presidency to build up and strengthen the elders' quorums and other organizations of the stake.... (68)

-- Thursday, Nov 7, 1901

[Apostle Rudger Clawson Diary] ...Apostle Clawson reported his recent visit to the Summit Stake Conference (last Sunday and Monday) and said that he found in that stake a spirit of improvement, growth, and progress. At the priesthood meeting on Saturday, when the brethren who kept the word of wisdom and paid tithing were asked to arise, all presentâ€”about 100â€”arose. He knew of no other stake, he said, that could stand such a test as thisâ€”and yet Summit Stake but recently stood at the foot of the class. Better still, Pres. Moses Taylor reported at that meeting that all the officers of the stakeâ€”about 400 in numberâ€”observed these laws of God... (68)

-- During 1901

(Susa Young Gates) Delegate to the International Council of Women in Copenhagen and London. In England she presented a paper, "Scientific Treatment of Domestic Science," and was invited to tea with Queen Victoria. (14)

-- Saturday, Jan 4, 1902

[Apostle Rudger Clawson Diary] Milford, Utah. Clear and cold. 6 a.m. Left by team for Beaver (32 miles distant), arriving at 10 a.m. It was a cold ride.

6 p.m. Meeting of the [Beaver Stake] high council in the high council chamber, Pres. C[harles] D. White presiding. The brethren were questioned as to their faith and as to how they stood on the word of wisdom, tithing, and family prayer, and other duties. The responses were generally quite satisfactory.... (68)

-- Thursday, Jan 9, 1902

[Apostle Rudger Clawson Diary] ...At this point the tables were prepared and the brethren sat down to the sacrament, which was thoroughly appreciated and enjoyed. Apostle Jno. H. Smith blessed the bread and wine. Pres. Anthon H. Lund offered the benediction. (68)

-- Thursday, Apr 3, 1902

[Apostle Rudger Clawson Diary] ...The brethren at this point sat down to the sacrament, Pres. Brigham Young being mouth in blessing the bread and wine. Adjourned until July 1, 1902, at 10 a.m. (68)

-- Thursday, Jun 5, 1902

[Apostle Rudger Clawson Diary] ...Apostle Grant moved that in view of the fact that no liquor was being sold at the beach, it be the sense of the meeting that we request the First Presidency to instruct the bishops of adjacent wards that it would be expected of them to patronize Saltair the coming season and use their influence to have others to do so. Carried.... (68)

-- Sunday, Jun 15, 1902

[Apostle Rudger Clawson Diary] ...Apostle Heber J. Grant. Topics treated. Showed how people can become familiar with vice. Rejoiced in the knowledge that liquor is no longer sold at Saltair.... (68)

-- Tuesday, Jun 24, 1902

[Apostle Rudger Clawson Diary] ...Apostle Hyrum M. Smith was the first speaker. Topics treated. Felt to rely upon the Lord for his blessings. Was careful to remember his prayers in the season thereof. Hoped his children would grow up strong in the faith. In connection with his brothers and sisters, had been taught to observe the word of wisdom. Spoke of the ordinance of the administration for the sick and rejoiced in it. ... (68)

-- Thursday, Jun 26, 1902

[Apostle Rudger Clawson Diary] ...The tables were then spread for the sacrament, and Apostle Grant blessed the bread and wine. The brethren spent a very enjoyable time in partaking of the Lord's supper. Before separating Apostle Grant announced that at 1:30 he expected to seal his daughter [Lucy Grant] to [George J. Cannon] a son of Abraham H. Cannon and he extended a cordial invitation to the Presidency and the Twelve and their wives to attend the wedding reception at his home at 5 p.m. Benediction was offered by Pres. Young.

Later the minutes of the meeting of the Apostles were read and approved, and an adjournment taken until Sep. 30, 1902. Benediction by Apostle Woodruff. (68)

-- Monday, Aug 11, 1902

[Apostle Rudger Clawson Diary] Lewisville, Idaho. Clear and cool. 10 a.m. Continuation of [Bingham Stake] Conference, Pres. [James E.] Steele presiding.

Sister Edna Smith of Salt Lake. Topics. The power of prayer. Girls should make confidantes of their mothers and keep good company. They should avoid young men who smoke, drink, and swear. The Primary associations. (68)

-- Sunday, Aug 31, 1902

[Apostle Rudger Clawson Diary] ...made remarks in relation to the sacrament, explaining why water was substituted for wine, and quoted the revelation bearing upon this question. ... (68)

-- Tuesday, Sep 30, 1902

[Apostle Rudger Clawson Diary] ...Apostle Jno. H. Smith was the first speaker. He said that Brother Teasdale and himself had called upon Brother Brigham this morning and found him somewhat improved. He had intended to be present at our conference today, but the doctor absolutely forbid it. The spirit of Pres. Smith during his southern tour has prompted him to dwell on temporal things. He has spoken powerfully upon the word of wisdom, tithing, and kindred subjects, as also the brethren who were with him; much good counsel was given in regard to making improvements.... (68)

-- Thursday, Oct 2, 1902

[Apostle Rudger Clawson Diary] ...Benediction by Apostle Hyrum M. Smith. After the tables were set, the brethren partook of the sacrament, the bread and wine having been blessed by Apostle Teasdale.... (68)

-- Thursdays Oct 30, 1902

[Apostle Rudger Clawson Diary] ...Apostle Smoot said that the temperance people of Provo desired Elder Jos. B. Keeler to join with them in this movement, and that Brother Keeler wished to know how far it might be proper for him to go. In view of the fact that the Mormon people are in every sense a temperance people, it was thought best for Elder Keeler to hold himself aloof from alliance with this movement.... (68)

-- Oct. 31, 1902

[Temple] It is for you to use your own discretion in the matter of giving recommends to the temple. You may consistently decline to give recommends to men who openly and flagrantly disregard the Word of Wisdom. * Very old men in whom the tobacco habit may have become part of their nature, and who may regard it as a great hardship to be required to abstain from its use in order to receive your recommendation to the temple, should at least be willing to curtail themselves as much as they possibly can, and promise to cleanse themselves from the tobacco odor and not to use it at all the days they do work in the temple. As to drunkenness, we certainly think you should draw the line there. Let all such men know that they are unworthy to enter the temple and if they feel themselves too weak to overcome this sinful practice they had better acknowledge themselves failures and turn their temple work over to their children to do it for them. [Joseph F. Smith, John R. Winder, and Anthon H. Lund to John W. Hess, Oct. 31, 1902] (40)

-- Thursday, Dec 18, 1902

[Apostle Rudger Clawson Diary] ... Pres. Smith further remarked that those who present themselves at the temple for blessings who appear to be unworthy (as, for instance, under the influence of liquor or tobacco, &c.) should be put on probation. Presidents Winder and Merrill at the temples should act as a check upon the presidents of stakes in regard to this matter.... (68)

-- Thursday, Jan 22, 1903

[Apostle Rudger Clawson Diary] Salt Lake City. Cloudy, thawing. 10:40 a.m. Meeting at the temple. Present: Presidents Jos. F. Smith, Anthon H. Lund, and Jno. R. Winder, and Elders Jno. H. Smith, Geo. Teasdale, Marriner W. Merrill, Matthias F. Cowley, Abraham O. Woodruff, Rudger Clawson, Reed Smoot, Hyrum M. Smith, Jno. Smith, patriarch, and the clerk.

There was an informal talk about the election of Reed Smoot as United States senator from Utah. The very pleasing information was conveyed to the brethren that the campaign of Brother Smoot was conducted absolutely without bribery or liquor. There was only one attempt at bribery, and that was in the case of one of the legislators who sent word to Elder Smoot that, if he would use his influence to have said party appointed chairman of the committees on railroads, he would in return vote for him. Brother Smoot immediately turned him down by sending word that, so far as his influence had any weight, he would oppose his appointment to said committee in any capacity and further that he did not want his vote.... (68)

-- Thursday, Apr 2, 1903

[Apostle Rudger Clawson Diary] ...Elder Clawson was the first speaker. Said that he had enjoyed the spirit of our meetings. .... Tithe-paying in his opinion was the true test of a man's faith; and furthermore, men who were guilty of neglect in this matter would in all probability be guilty of neglect in other things, such as prayer, word of wisdom, &c. Felt to be one with his brethren and held himself in constant readiness to answer the calls of the First Presidency and the president of his quorum.... (68)

-- Sunday, Apr 12, 1903

[Apostle Rudger Clawson Diary] Price, Utah. Clear and cold. 8:30 a.m. Meeting of the high council at Pres. [Reuben G.] Miller's, Pres. Miller presiding. A resolution in regard to the liquor traffic was passed. The resolution provided that members of the church engaged in the saloon business and all who patronized saloons were to be handled on their fellowship, if they did not repent. A resolution to support the Mammoth Reservoir scheme and canal was also passed. By this enterprise it was shown that 10,000 acres of land would be brought under cultivation and reclaimed.... (68)

-- Thursday, Jun 11, 1903

[Apostle Rudger Clawson Diary] ...Elder Jno. H. Smith said that he attended fast meeting at the temple last Sunday a.m.; 22 testimonies were borne and it was very choice meeting. In the afternoon attended fast meeting in the 17th Ward and in the evening was present at a special meeting of the young people of the Granite Stake at the Farmers Ward. There were at least 1000 present. Speaking of the young people, Elder Smith alluded to the effort now being made to keep Saltair free from liquor. Notwithstanding this, a strong effort is being made to induce our young people to visit the Lagoon and Calder's Park. The latter place, he said, is a veritable hell-hole. It is said that some 400 people there upon a recent occasion were intoxicated.... (68)

-- Thursday, Jun 18, 1903

[Apostle Rudger Clawson Diary] Salt Lake City. Clear and warm. 10:20 a.m. Meeting at the temple. Present: Presidents Jno. R. Winder and Anthon H. Lund, and Elders Jno. H. Smith, Abraham O. Woodruff, Rudger Clawson, Reed Smoot, Hy. M. Smith, the Patriarch [John Smith], and the clerk. The brethren clothed and sang, "Jesus Once of Humble Birth." Elder Smoot was mouth in prayer, and Elder Hy. M. Smith was mouth at the altar. The brethren disrobed and sang, "Captain of Israel's Host and Guide." Minutes of June 11, 1903, were read and approved.

...Elder Woodruff said that on Saturday last he assisted in laying the southeast cornerstone of the Wellsville meeting house. In the afternoon a feast was spread for the old folks. At this point Elder Woodruff recommended that Brother [William H.] Maughan, former bishop of Wellsville, be ordained a patriarch. It was known that Brother Maughan had been addicted more or less to the use of liquor and tobacco, and it became a question of worthiness on his part to receive the patriarchal office. The matter was laid over for the present. (68)

-- Saturday, Jun 27, 1903

[Apostle Rudger Clawson Diary] ...Nephi W. Clayton said that he favored the motion if the purpose for which the pavilion was built could be accomplished, and also the purpose had in view by restricting the sale of liquor, but he very much doubted it. He remarked that there was quite a wide demand among our own people for beer at Saltair.... (68)

-- Thursday, Oct 1, 1903

[Apostle Rudger Clawson Diary] Elder Cowley attended the Malad Stake Conference last week. The young man who had been chosen bishop of Cherry Creek expressed a determination to move from the ward, hence he did not ordain him to that office. The young people of Malad are much addicted to the use of tobacco. Elder Woodruff attended a Sunday School conference last Sunday in the Weber Stake of Zion. The meetings were crowded and a splendid spirit prevailed....

Reports were approved. Benediction by Elder Grant. The tables were then spread with bread and wine, and the blessing was pronounced by Elder Grant, after which the brethren partook freely and with much relish and enjoyment.... (68)

-- Thursday, Nov 5, 1903

[Apostle Rudger Clawson Diary] ...The labors of the brethren were approved. Elder Clawson said that he had been approached by a bishop who wanted to know the view of the council in regard to the Word of Wisdom, as to whether it was now binding upon the church as a commandment, as thus saith the Lord. Pres. Smith replied that it is so regarded. Benediction.... (68)

-- Thursday, Dec 17, 1903

[Apostle Rudger Clawson Diary] ...Elder Clawson, accompanied by Elder Geo. A. Smith, attended the Morgan Stake Conference. Good attendance. Fine class of young people in that stake. Presidency united and meet once a week. Having a little trouble with Brother [Charles] Welsh, high councillor, who does not fully sustain the presidency. Good crops.... (68)

-- Thursday, Mar 17, 1904

[Apostle Rudger Clawson Diary] ...Pres. Winder attended Sabbath School in Farmers Ward last Sunday and enjoyed himself. Elder Geo. A. Smith attended meeting at Linne, Alpine Stake, last Thursday night. On Sunday and Monday he attended conference at Morgan. During the conference met with the presidency of the stake and high council, and, as some of the council failed to observe the Word of Wisdom, spoke upon that subject. He ordained Frank B. Hopkin a high priest and bishop and set him apart to preside over the Croyden Ward. Elder Hyrum M. Smith said that while at Washington he and the brethren met with the saints there at the home of Brother Willey. They had an enjoyable time.... (68)

-- Thursday, Mar 31, 1904

[Apostle Rudger Clawson Diary] ...Meeting adjourned to Sacrament table. Benediction by Pres. Jos. F. Smith. The brethren repaired to the sacrament table; the bread and wine were blessed by Elder Clawson. Note: the Twelve did not hold their usual quarterly meetings on account of so few of the Twelve being at home, and other matters arising. (68)

-- Thursday, Apr 14, 1904

[Apostle Rudger Clawson Diary] ...There [was] some informal talk in regard to the policy of leasing Saltair and incidentally granting the privilege of selling liquor there. It was conceded that, if the Latter-day Saints were strong enough by their patronage to sustain Saltair, there would be no necessity of leasing; but their patronage is not sufficient, and the gentiles will not give their support without the liquor privilege, so it was considered good policy by the Beach Co. to lease the property and, if liquor were sold, the odium must rest upon the lessee. The price fixed for rental was $30,000â€”$18,000 for the railroad and $22,000 [$12,000] for the beach.... (68)

-- Apr 14,1904

[Utah] First Presidency and apostles decide to resume sale of liquor at church resort of Saltair due to need for non-Mormon patronage. (53)

-- Thursday, May 5, 1904

[Apostle Rudger Clawson Diary] ...Elder Hyrum M. Smith was in attendance at the Cache Stake Conference. Good attendance and general counsels were given. The bishop of the 2nd Ward informed him, just as he stopped on the train to return home, that there is a patriarch [Rasmus Rasmussen] in the Cache Stake in Logan, who visits the saloon and who is guilty of stealing whiskey in small bottles from the saloon. The empty bottles had ben found in his home, and yet he is sustained in his position as patriarch.... (68)

-- Thursday, May 12, 1904

[Apostle Rudger Clawson Diary] ...Letters

Pres. [Joseph] Morrell of Cache Stake wrote, explaining in relation to the matter of Patriarch [Rasmus] Rasmussen's visit to a saloon in Logan as reported at last meeting. The explanation given was that he had gone there to sell some eggs, and while there that the proprietor had slipped a bottle of whiskey into his pocket and later accused him of stealing it, and extorted money from himâ€”hush money. The brethren of the council didn't think the explanation very satisfactory and concluded to make further enquiries.... (68)

-- Thursday, Jul 7, 1904

[Apostle Rudger Clawson Diary] ...The brethren now repaired to the Apostles' Room and partook of the sacrament, Pres. Lund being mouth in blessing the bread and wine. While at the table Pres. Smith arose and said that he had been impressed to name a certain brother to fill the vacancy caused by the death of Elder A. O. Woodruff and he now submitted for the consideration of the brethren the name of Chas. W. Penrose. ... (68)

-- Sunday, Jul 17, 1904

[Apostle Rudger Clawson Diary] Salt Lake City. Clear and warm. 8 a.m. I left for Provo to attend the Utah Stake Conference, arriving at 9:40 a.m.

10 a.m. Continuation of conference in the tabernacle, Pres. David John presiding. Elder Geo. A. Smith then spoke. Topics treated. Word of Wisdom. Responsibility of parents to their children. Extravagance.

2 p.m. Continuation of conference, Pres. D. John presiding. Pres. John made brief remarks, reporting the stake. R. Clawson. Topics treated. Spoke in complimentary terms of the singing by the choir. The building up of Zion. The temporal and the spiritual. The things of God can only be understood by the Spirit of God. Geo. A. Smith. Topics treated. We should appreciate the labors of the bishops. The proper manner of blessing children. People moving from ward to ward should bring their recommends. (68)

-- Monday, Oct 17, 1904

[Apostle John Henry Smith Diary] Salt Lake City

Mr. H. O. Havemeyer [of the sugar trust] and party are in the City. I had dinner with them at the Alta [men's social] Club.

Eighteen gentlemen sat down at the Table. 12 courses were indulged. We were three hours at the Table. Many toasts were proposed and answered. We had a joyous time. Five of the 18 drank no wine. (56)

-- Friday, Mar 3, 1905

[Apostle John Henry Smith Diary] Cordoba to Vera Cruz

We left at 7 a.m. over the Vera Cruz and Pacific Railway for Santa Lucrecia, state Vera Cruz. We got a nice dinner at the Town of Tere Bianca. . .We passed through a wonderland of tangled thriving Coffee Trees, Banana Trees, Sugar Cane, Tobacco plants, Cattle, Horses, Swine and Turkey and all Colored birds. We saw Sugar Factories. Mountains covered with Timber. (56)

-- Mar 11, 1905

Apostle John Henry Smith describes his visit to Paso de Mina, Mexico: "I slept very nicely. Pigs, Dogs. Cats. Trinkies and chickens occupied my room with me and James Mack, Ben Cluff, and John A. McAllister. Their was five beds in the house, a table and a bath Tub. Senor Torraco has a wife and two children. He is nearly pure Spanish, the wife pure Indian. One of the children is white, the other dark like an Indian. We had rice, Fried Eggs, tortillas, Beans, Plantin, Coffee, and Chocolate for our meals, all nicely cooked. The Table linen and dishes were clean and food nicely served." (7)

-- Monday, Mar 15, 1905

[Apostle John Henry Smith Diary] Paso dela Mina, Tabasco

I slept very nicely. Pigs, Dogs. Cats. Trinkies and chickens occupied my room with me and James Mack, Ben Cluff, and John A. McAllister.

Their was five beds in the house, a table and a bath Tub. Senor Torraco has a wife and two children. He is nearly pure Spanish, the wife pure Indian. One of the children is white, the other dark like an Indian. We had rice, Fried Eggs, tortillas, Beans, Plantin, Coffee, and Chocolate for our meals, all nicely cooked. The Table linen and dishes were clean and food nicely served.

Our horses arrived from the ranch about noon. At 1:15 p.m. we left for Lagunillas and in going swam our horses across the Sanapa River and the men rode in a skiff. We reached the ranch about 5 p.m. (56)

-- Monday, Mar 20, 1905

[Apostle John Henry Smith Diary] Huimanguillo to Chicago Ranch, Tabasco

We left here at 4 a.m. and riding about 20 miles reached the Home of Adolph G. Weiss of Chicago, his ranch of about seven thousand acres. We were received with open arms by a Mr. Green, Mr. Weiss being out on his ranch. He came in about noon and Mr. Mansar with him. We spent the afternoon looking over the place. He is growing Cattle and horses, Cocoa, Bananas, Coffee and Rubber trees. (56)

-- Monday, Mar 27, 1905

[Apostle John Henry Smith Diary] ...I have seen no evidences of immorality or drunkenness although everybody drinks alcohol. Many both men and women, boys and girls are Smokers. (56)

-- Mar 27, 1905

Apostle John Henry Smith, traveling in Mexico, writes, "I have seen no evidences of immorality or drunkenness although everybody drinks alcohol. Many both men and women, boys and girls are Smokers." (7)

-- Friday, Aug 25, 1905

[Apostle John Henry Smith Diary] Portland, Oregon

It was Logan day at the Fair. Professor Linford, J. w. Kerr, Congressman Joseph Howell and I spoke. We had cake and Ice cream and wine. (56)

-- Jan 10, 1906

First Council of Seventy instructs B. H. Roberts to go to Los Angeles for "recuperation from a weakness for liquor that had fastened itself upon him." Roberts confessed his problem to Council in 1901, and its senior president writes in 1908 that he "has been many times much the worse for Liquor in so much that his brethren of the Council have had to take up a labor with him." (11)

-- Tuesday, Feb 20, 1906

[Apostle John Henry Smith Diary] Washington, D.C.

I had breakfast with Vice President [Charles W.] Fairbanks. Two of his sons and a daughter in law was at table with us. Our meal consisted of Baked apples & cream, corn cake and butter, Hominy & Cream, Fried Eggs and French fried Potatoes and Coffee. I met Senators [Francis G.] Newlands of Nevada, C. M. Depew of N.Y. and Canute Nelson of Minnesota. The later is warmly attached to Reed Smoot. (56)

-- Thursday, Jul 5, 1906

[Apostle John Henry Smith Diary] Salt Lake City

All of the First Presidency and Francis M. Lyman, Myself, Rudger Clawson, Reed Smoot, Hyrum M. Smith, George Albert Smith, Charles W. Penrose, Geo. F. Richards, Orson F. Whitney and David O. McKay, Patriarch John Smith and Geo. F. Gibbs met at 10 a.m. in the [?].

Routine business was gone through and Reports were made.

We partook of the Sacrament, Prest. Joseph F. Smith blessing it. Water and not wine was used. (56)

-- Jul 5, 1906

First Presidency, Quorum of Twelve Apostles, and Presiding Patriarch begin consistently using "water and not wine" in their own sacrament. Apostle John Henry Smith specifically notes in his diary: " We partook of the Sacrament, Prest. Joseph F. Smith blessing it. Water and not wine was used." Joseph F. Smith personally stopped drinking wine at temple meeting sacrament in Dec. 1902. When this first came up for discussion by apostles on Jan. 7, 1903, Hyrum M. Smith criticized this practice. However, most apostles in 1903 preferred to continue using wine in temple. (7)

-- March 18, 1908

[Apostle Heber J. Grant Diary] 5 p.m. attended a Gen. Board Meeting of the Y.M.M.I.A. Quite a discussion on the question of Prohibition. Many of the brethren felt that it would be a big mistake to attempt to secure Prohibition. They believed it would fail. Local option seemed to meet with general approval. I am not sure but what their position is well taken. Perhaps to try to secure absolute Prohibition would fail, while local option might succeed. I always believed in accepting half a loaf where the chances are that you will not succeed in getting the full loaf if you will make a fight for it. What I want, is to restrict the liquor traffic and particularly to get rid of the low dives or cheap saloons. (59)

-- Sunday, Jul 12, 1908

[Apostle John Henry Smith Diary] Salt Lake City

2 p.m. A Temperance Meeting was held in the Tabernacle, Prest. F. M. Lyman presiding. The Tabernacle Choir sang three numbers and a Sunday School Choir one.

Prayer by H. J. Grant. President Lyman Introduced Louis Fuller who spoke. Governor John C. Cutler read a nice paper.

Dr. P. A. Baker spoke 40 minutes on Temperance.

The congregation was a fair one. The day has been very hot.

4 p.m. I met with my Prayer Circle and spoke to them, 13 of the brethren being present.

My son Nicholas G. was ordained a Seventy to day [by] Prest. Jonathan Golden Kimball. (56)

-- October 4, 1908

The Word of Wisdom and temperance-- This opening address by President Joseph F. Smith not only set the theme of the conference on the subjects of the Word of Wisdom and temperance, but his remarks were adopted by a vote of the conference as will be seen by the subjoined resolution from pp. 61-65 of the official Conference Report.

All three members of the First Presidency of the Church and the President of the Quorum of the Twelve had treated this same subject in their opening remarks to the conference, making a united presentation on the subject of the L.D.S. Word of Wisdom and temperance.

As is indicated in President Smith's address, his remarks came at a time when the temperance movement was becoming nation-wide.

President Smith's address also reaffirms the Word of Wisdom as a commandment of the Lord whereas it was originally given "not by commandment or constraint." He points out that it was Brigham Young who first announced the Word of Wisdom (Section 89 of the D&C) to be a commandment and he now reaffirms Brigham Young's original announcement, as President of the Church in 1908.

However clear this address was on the official position of the L.D.S. Church on the Word of Wisdom and temperance, following the passage of the resolution by unanimous vote of the conference, there arose some question in political circles nationally and in Utah as to the proper methods of implementing the resolution. The address and the resolution calling for means of implementing temperance in Utah became a political football. The resultant controversy seemed to come to a head in January and February of 1909 causing Senator Reed Smoot to write the subjoined letter to President Smith expressing his fears that the Address and accompanying resolution were being used for political purposes. He suggested to the President of the Church, while affirming his own staunch support of the Word of Wisdom and of temperance, that it would be wiser, politically, to delay legislative action until the heat of the controversy that the resolution had caused had had a chance to subside.

In February, 1909, President Joseph F. Smith wrote a letter on the letterhead of the First Presidency to three prominent political leaders in Utah deploring the fact that the Address and the Resolution of the October, 1908, General Conference had been used for political purposes. He reaffirmed the position of the Church in favor of temperance but deplored the efforts of politicians to use this stand of the Church politically. He reaffirmed also the statement of the First Presidency of 1907 on the separation of Church and State.

For a discussion of the political situation in Utah at this time, see CHC 6:403-417.

PRESIDENT JOSEPH F. SMITH OPENING ADDRESSÃƒÃ‚.

When I arose to my feet, I had in mind the thought of presenting before this conference one of the revelations that has come to us through the Prophet Joseph Smith, a revelation with which you are all familiar, which has been the text, perhaps many a time, of every officer in the Church. It is a revelation which has been sounded in the ears of all the people for the last seventy years, and yet it is a new theme, practically, for there is still great necessity for it to be held out to the Latter-day Saints and to all the world. We see great reasons for the principles contained in this chapter of the book of Doctrine and Covenants being taught to the world, and especially to the Latter-day Saints. It is nothing more nor less than that simple Word of Wisdom that was given in 1833, for the benefit, the help, and the prosperity of the Latter-day Saints, that they might purify and prepare themselves to go nearer into the presence of the Lord, that by reason of keeping this law they might fit themselves to enjoy the blessings that He is more than willing to bestow upon them, if they are worthy. I propose to read this revelation to you and, perhaps, make a few remarks upon it:

Revelation given through Joseph, the Seer, at Kirtland, Geauga County, Ohio, February 27th, 1833:

A Word of Wisdom, for the benefit of the Council of High Priests, assembled in Kirtland, and the Church; and also the Saints in Zion.

To be sent greeting-not by commandment or constraint, but by revelation and the word of wisdom, showing forth the order and will of God in the temporal salvation of all Saints in the last days.

Here we are informed that it was not given, at that time, by way of commandment or restraint but by revelation, "a word of wisdom showing forth the order and will of God in the temporal salvation of all saints in the last days." Subsequently, years afterwards, from this stand, it was proclaimed from the mouth of the Prophet and President of the Church of Jesus Christ of Latter-day Saints, Brigham Young, that the time had now come when this word of wisdom-then given not by commandment or constraint-was now a commandment of the Lord to the Church of Jesus Christ of Latter-day Saints, and the Lord required them to observe this word of wisdom and counsel, which is the will of God unto the people for their temporal salvation.

Given for a principle with promise, adapted to the capacity of the weak and the weakest of all Saints, who are or can be called Saints.

Behold, verily, thus saith the Lord unto you: In consequence of evils and designs which do and will exist in the hearts of conspiring men in the last days, I have warned you, and forewarn you, by giving unto you this word of wisdom by revelationâ€”

That inasmuch as any man drinketh wine or strong drink among you, behold it is not good, neither meet in the sight of your Father, only in assembling yourselves together to offer up your sacraments before him.

And behold, this should be wine, yea, pure wine of the grape of the vine, of your own make.

And again, strong drinks are not for the belly, but for the washing of your bodies.

And again, tobacco is not for the body, neither for the belly, and is not good for man, but is an herb for bruises and all sick cattle, to be used with judgment and skill.

And again, hot drinks are not for the body or belly.

And again, verily I say unto you, all wholesome herbs God hath ordained for the constitution, nature, and use of manâ€”

Every herb in the season thereof, and every fruit in the season thereof; all these to be used with prudence and thanksgiving.

Yea, flesh also of beasts and of the fowls of the air, I, the lord, have ordained for the use of man with thanksgiving; nevertheless they are to be used sparingly;

And it is pleasing unto me that they should not be used only in times of winter, or of cold, or famine.

All grain is ordained for the use of man and of beasts, to be the staff of life, not only for man but for the beasts of the field, and the fowls of heaven, and all wild animals that run or creep on the earth;

And these hath God made for the use of man only in times of famine and excess of hunger.

All grain is good for the food of man; as also the fruit of the vine, that which yieldeth fruit, whether in the ground or above the ground.

Nevertheless, wheat for man, and corn for the ox, and oats for the horse, and rye for the fowls and for swine, and for all beasts of the field, and barley for all useful animals, and for mild drinks, as also other grain.

And all saints who remember to keep and do these sayings, walking in obedience to the commandments, shall receive health in their navel, and marrow to their bones.

And shall find wisdom and great treasures of knowledge, even hidden treasures;

And shall run and not be weary, and shall walk and not faint;

And I, the Lord, give unto them a promise, that the destroying angel shall pass by them, as the children of Israel, and not slay them. Amen.

Now, it may seem altogether unnecessary and out of place, perhaps, to many, for me to occupy the time of this vast congregation in reading 'this revelation, inasmuch as it is presumable that every man and woman present has access to this book and is more or less familiar with all its contents. I am sorry to say that I do not believe there is another revelation contained in this book, or another commandment given of the Lord that is less observed or honored than this "Word of Wisdom," and that, too, by members and officers of the Church of Jesus Christ of Latter-day Saints, male and female. Go where you will, you see a lack of appreciation of the counsel given in this revelation to the Latter-day Saints, by some of them. Some of our best men disregard in part this law; many do not fully observe it; some of our leading women do not keep the commandment of the Lord that is given here, and they excuse themselves in various ways, and for various reasons, for not observing the law of God. I simply want to say to you my brethren and sisters, that there is no other course that we can take in the world, in relation to our temporal welfare and health, better than that which the Lord God has pointed out to us. Why can we not realize this? Why will we not come to a perfect understanding of it? Why will we not deny ourselves that which our craven appetites desire? Why can we not observe more closely the will of the Lord as made known to us in this revelation? If we would observe this law or commandment of the Lord, first given not as a commandment nor by constraint, but afterwards declared by the mouthpiece of the Lord to be in force as a commandment thereafter to the Latter-day Saints-if, I say, the people would observe the principles of this revelation, there could not exist in their midst that most obnoxious institution known as a saloon; it can not exist where only Latter-day Saints dwell. If this commandment were observed by the whole people, the vast amount of money that now goes out to the world for strong drink and these other things forbidden in the word of wisdom, would be saved at home, and the health, prosperity and temporal salvation of the people would he correspondingly increased. No man can violate the laws of God with reference to health and temporal salvation, and enjoy those blessings in the same degree that he could do and would do if he would obey the commands of God. Don't you believe that? Can not Latter-day Saints accept that truth in their hearts? Can there be any room for argument in relation to that proposition? I say to you, my brethren and sisters, that God knows better than we do what is and will be for our best good, and when the Lord speaks to us, as He has spoken to us in this revelation which I have read to you, we should give it attention. We should accept it in our hearts; we should live closely to it; and then, we are promised, we should find wisdom, and great treasures of knowledge even hidden treasures; we might run and not be weary, walk and not faint, and when the destroyer should come he would pass by us, as he passed by the children of Israel anciently. If we fail to observe this law of God, we are not entitled to these promises. Those individuals who do not live up to these principles, conveyed to them through this word of the Lord, will fail in rightfully claiming the fulfillment of the promise that is made to them that keep the law. The Lord has said, "If ye will do the things I require at your hands," if ye will do my will, "then am I bound; otherwise there is no promise," for every promise is made on condition that we will observe the law upon which that promise may be justly and righteously fulfilled. We go into the outer settlements of the Latter-day Saints where there are a few non-believers, a few apostates from the Church, probably, and a few who have never belonged to the Church at all, but the majority of the people are members of the Church; and we see planted, here and there, in the midst of these communities, saloons and other places of ill repute, and they are sustained by somebody. In some instances, at least, we know that the outside element, the non-Mormon element is not sufficiently large or wealthy, nor are they so numerous in their patronage of these institutions as to keep them alive or to sustain them. The conclusion, therefore, is that there are some who are members of the Church who are also frequenters of these places. This is all wrong-all wrong. No member of the Church of Jesus Christ of Latter-day Saints can afford to do himself the dishonor or to bring upon himself the disgrace, of crossing the threshold of a liquor saloon or a gambling hall, or any house of ill-fame of whatever name or nature it may be. No Latter-day Saint, no member of the Church can afford it, for it is humiliating to him, it is disgraceful in him to do it, and God will judge him according to his works. The man or woman who truly believes in the doctrines of the Church or professing to have membership in the Church, who believes and practices the principles contained in this "Word of Wisdom," will never be numbered among those who will bring this disgrace upon them, upon their neighbors or upon the Church to which they belong; they will never do it.

Now there is a great movement on foot throughout the land; its waves have struck us here and are flowing over our state-a wave of temperance. Even the world is moved upon by an irresistible influence and spirit to advocate and to establish among communities in states and counties and cities the principle of temperance. I am in favor of this movement, I endorse it with all my heart; I know that it is in the right direction, and I believe that the Lord Almighty is moving in that direction upon those who are willing to devote their labor and time to this portion of His good work in the world. The Lord does not delight in intemperance, in drunkenness, nor can He have pleasure in the poverty, in the degradation and ruin that such practices bring upon their votaries and upon those who are dependent upon them, the ruin of manhood, the ruin of family organizations and the degradation of those that are engaged in it and that bring poverty, destruction, and death upon themselves and upon their families. Every member of the Church, male and female, ought to set his or her face as flint against intemperance and against anything that is in violation of the laws of God, that they might never be overcome or yield to the temptation of evil. We ought to have purer communities, communities that are not ridden by vice, by pernicious habits and practices. One cannot walk up and down the side-walks of our streets, but he will meet young men and boys with tobacco pipes in their mouth, or cigars or cigarettes, smoking in the streets. Perhaps those who are accustomed to these habits think this is a very trivial or very unimportant thing to talk about to a vast congregation like this, but I never see a boy or a man, young or old, addicted to this habit and practicing it openly but I am forced to the conclusion to the conviction in my mind that he is either ignorant of God's will concerning man or he is defiant of God's will and does not care anything about the word of the Lord, and that alone is sufficient to bring sorrow to the heart of any man who has any regard or respect for the world or will of the Lord and would like to see it obeyed. We go occasionally to the theaters, and of late years we see it has become very fashionable, or very common, for the actors to puff away at their cigars, pipes and cigarettes on the stage; and they light cigarette after cigarette, and cigar after cigar, right on the stage before their audience. To me such a practice is an insult to the Latter-day Saints at least, and should be to all decent people; and if I had little boys growing up who would be susceptible to the influence of such practices I should not want them to go to our theaters at all, where they would see things in open practice as if it was something commendable. I think it is reprehensible, to say the least; and if I were managing a theater, and could do it, I would have it stipulated that there should be no smoking on the stage nor in the auditorium. Aside from the folly of smoking in a theater, lighted matches, cigars, and cigarettes are dangerous to property. There are other things however, in theatrical performances that are about as disgraceful as smoking on the stage.

Now, my brethren and sisters, the subject that I had in view in reading these words is simply to emphasize, as far as it lies in my power, the Word of Wisdom, given to the Latter-day Saints to all that are or can be called saints to the weakest of the weak, for it is adapted to them, and the weaker they are, if they will observe this principle, they will become stronger by the observance of it. If we will observe this law, we will gain strength, we will have health in our bodies and marrow in our bones; we may run and not weary; walk and not faint; and this is most desirable for those that are feeble, or weak, who need strength, and health; they should observe this principle in order that they might obtain the very thing they desire and need most and that they are destroying most by not following the word of the Lord but by practicing those things that are forbidden of Him. We pray God to heal us when we are sick, and then we turn round from our prayers and partake of the very things that He has told us are not good for us! How inconsistent it is for men to ask God to bless them, when they themselves are taking a course to injure and to bring evil upon themselves. No wonder we don't get our prayers answered more than we do, and no wonder our health is no better than it is, when we are addicted to practices that God has said are not good for us, and thereby entail evils upon our life and physical being; and then to turn to the Lord and ask Him to heal us from the consequence of our own folly, and pernicious practices; from the effects of the evil that we have brought upon ourselves and that we knew better than to do. How foolish it is!

The Lord bless you my brethren and sisters. We endorse any movement looking to temperance, looking to virtue tending to purity of life and to faith in God and obedience to His laws; and we are against evil of every description; and we are, in our faith and prayers against evil doers-not that we would pray for evil to come upon evil doers, but that evil doers might see the folly of their ways and the wickedness of their acts and repent of them and turn away from them. If they will not hearken and repent of their evil ways, then let them pursue their course of evil to the end, and let the judgment of God come upon them and they receive their reward according to their works. Let God judge all men. He will reward them for good or for evil according to their works. We are not here to execute judgment or to impose punishments upon our fellow men except the punishment of withdrawing from those who are unworthy our fellowship in the Church of Jesus Christ of Latter-day Saints. We find it necessary, sometimes, to withhold fellowship from those who have turned away from the truth from the love of God and the cause of Zion-that they might not be regarded as having membership and standing with us. It is an injury to the cause of Zion for any community organization, ward, stake or branch of the Church to permit men or women to retain their membership in that ward or stake or branch, when it is known that their practices and habits are vicious and that their manner of life and unbelief are calculated to sow the seeds of apostasy, corruption and evil in the midst of the people where they dwell. It is right and proper that the line of separation should be drawn distinctly between them and the Latter-day Saints. Withdraw fellowship from them, cut them loose, let them go to the world, and let the people of the Church understand that they are not held in fellowship and that their conduct is not countenanced by the authorities of the Church.

Now, the Lord bless you, and in the name of the Lord I bless you -this congregation, the covenant people of the Lord, just as truly as ancient Israel were the covenant people of God, for you have entered into the solemn covenant of the Gospel of Jesus Christ, that you will keep the commandments of God, that you will eschew evil and wickedness. You know what you have done; you know the nature of the covenants you have entered into before God and witnesses and before the angels of heaven; and, therefore, you have entered into the bond of the new and everlasting covenant and are indeed the covenant people of God in the latter days. Therefore, what manner of people ought we to be; what manner of individuals should we be? Should we not set an example worthy of our profession? Should we not live pure lives? Should we not be upright, virtuous, honest, God-fearing and God-loving in our souls every day of our lives and in every position in which we may be called to act; ought we not to set an example for good? Ought we not to be Christ-like, manly, true to every principle of the Gospel, and honorable out in the world and at home so that no man can justly point at us the finger of scorn or of condemnation? That is indeed the kind of people we ought to be. God help us to be such is my prayer, in the name of Jesus. Amen.

1908-October 4-CR, October, 1908, pp. 64-65.

RESOLUTION

Believing in the words and teachings of President Joseph F. Smith, as set forth this morning on the subject of temperance, it is proposed, therefore, that all officers and members of the Church of Jesus Christ of Latter-day Saints will do all in their power, that can properly be done, with lawmakers generally to have such laws enacted by our legislature, soon to be elected, as may be necessary to close saloons, otherwise decrease the sale of liquor and enact what is known as the "Sunday Law."

On motion, the immense congregation voted in favor of the resolution submitted, proclaiming "aye" in a unanimous shout. {1908-October 4-CR, October, 1908, pp. 2-9.} (45)

-- During 1908

(B. H. Roberts) Roberts's weakness for alcohol seems to have put another barrier between him and other members of the Council. In 1908 Seymour B. Young recorded that Roberts "has been many times much worse for liquor in so much that his brethren of the council have had to take up a labor with him." (14)

-- Jan 5, 1909

Apostle John Henry Smith writes in his diary, "Ten of the Twelve and six of the seven Presidents of the Seventy met and talked over the Word of Wisdom. All agreed to live it." (11)

-- Jan 26, 1909

First Presidency letter: "Where elderly people may be found to be more or less lacking in their observance of the Word of Wisdom, and the question of their worthiness to be "commended to the temple comes before your consideration, it is in order for [the bishop] and the Stake Presidency to consider together all such cases, deciding each on its own merits, and showing appropriate leniency to elderly people, as there can be no rigid rule for each and every case." (11)

-- Jan. 26, 1909

[Temple] ... This is in answer to yours of the 14th inst., asking if the use of tobacco debarred a member of the Church, single or married, from the temple. The rule of the Church on this question is that all who enter the temple should be observers of the Word of Wisdom. And the rule of the Church is also that all of its members should receive the revelation called the Word of Wisdom, and be guided by it in their lives. But in this connection we may add by way of illustration that the fulness of the gospel has been restored to us, and it is our duty to preach it to the whole world; but because of this, it does not necessarily follow that all who receive it and yield obedience to its requirements by baptism afterwards live in strict accordance to its precepts. And so it is with reference to the Word of Wisdom among the members of the Church. Where elderly people may be found to be more or less lacking in their observance of the Word of Wisdom, and the question of their worthiness to be recommended to the temple comes before you for consideration, it will be in order for you and the Stake Presidency to consider together all such cases, deciding each on its own merits, and showing appropriate leniency to elderly people, as there can be no rigid rule for each and every case. * P.S. Our idea is that the cases to be referred to the Stake President for his and your consideration are those only that you yourselves cannot feel clear to act on. [Joseph F. Smith, John R. Winder, and Anthon H. Lund to William H. Seegmiller and counselors, Jan. 26, 1909] (40)

-- Wednesday, Feb 3, 1909

[Apostle John Henry Smith Diary] Salt Lake City

Most intense feeling is growing up in the Legislature over the question of Prohibition of the Liquor trafic.

My nephew Esdras Smith is very sick. (56)

-- Feb 11, 1909 (Thursday)

Wellsville, Cache Co., and Huntsville, Weber Co., Utah, adopted prohibition of the liquor traffic. (22)

-- February 16, 1909

Temperance movement and church-state relations-- Brigham Young University Library, Archives. Provo, Utah.

Written on the letterhead of the First Presidency, this reply to the charge that the Church was engaging in politics is signed by President Smith alone. However, the statements made in it follow closely the official pronouncement of the First Presidency made in 1907 on the subject of Church and State relationships. The letter states the intention of the "leading council" of the Church to remain free from taking sides on the question of prohibition. It does restate the position taken in the October, 1908, General Conference on the subject of temperance, thus drawing the distinction between the two.

Office of The First Presidency of the Church of Jesus Christ of Latter-day Saints Salt Lake City, Utah, Feb. 16, 1909.

Hons. E. H. Callister, James H. Anderson, Thomas Hull. CITY.

My Dear Friends:

Your letter of the 15th inst. came to hand last evening. I have read it carefully and deeply regret the bitterness and injustice and hot words of which you complain. I trust that you know my heart and my loyalty to my friends and the people of our State. My fixed desire for the welfare of all our people has undergone no change; every day of my life I feel thankful for the results of the efforts of my brethren, which have brought success to the State and defeat to her enemies. But for me to enter into a discussion of the subjects referred to, or to align myself, publicly or otherwise, with either party to the contention now agitating the minds of the people, would from my point of view be exceedingly unwise.

I am surprised at the bitterness that has been engendered the minds of many over the question of temperance, and it is extremely unfortunate that any person should drag the Church, or seek to involve her leading council into the question of prohibition either pro or con. It is, of course, universally known that the Church stands for temperance, and therefore the disposition of both parties to drag her into the fight. It seems impossible to segregate the movement of individuals holding a membership in the Church from the Church itself, although from the beginning of this movement I have strenuously endeavored to keep myself absolutely apart and aloof from the participation on either side, and I am determined to remain so.

Let me say that in all controversies he who keeps himself cool, controls his passion and his words, endures insult, without retaliation or recrimination, is the true philosopher and will come out of the contest unscathed although he may be defeated. Speaking to my friends, as a friend, possess yourselves in patience."

With kindest regards, believe me, Sincerely yours, (Signed) JOSEPH F. SMITH {1909-February 16-Copy of original letter. Reed Smoot collection,} (45)

-- Apr 20, 1909

[Thomas A. Clawson Diary] "On Monday I had to refuse to issue a Temple recoment (Sic) to bro. A.J. Gray because of his name being on the non-Tithing payers list also, of his bad habit in smoking. This is my first refusal and I was very sorry to have to do it." (65)

-- Wed., Aug 18, 1909

[Apostle John Henry Smith Diary] Denver

At 10 a.m. Congress convened. Prest. Thos. Walsh presiding. Resolutions were Introduced. Gifford Pinchot spoke as did John W. Noble of Missouri.

The Congress as a body went out to Wolhurst the Country home of President T. F. Walsh. There were 14 car loads of People. We were Royally entertained. It is a most beautifull place. Coffee, Lemonade, Sandwichs, Cake and Ice cream went the Round, all seemed most happy.... (56)

-- Tuesday, Sep 7, 1909

[Apostle John Henry Smith Diary] Salt Lake City

I have spent most of the day at Home. My son George is quite poorly.

I listened to Mayor David A. Rose of Milwauke, Wis. lecture on Temperance, he taking a stand against Prohibition and Local Option. He favored High License in the Liquor traffic. It was held in the Salt Lake Theatre. The house was fairly well filled with listeners. (56)

-- During 1909

(Reed Smoot) Prohibition was the burning issue in Utah. Heber J. Grant, George Albert Smith, and David O. McKay urged Utah communities to eliminate liquor. Smoot, who supported the local option, helped defeat statewide prohibition. As the only apostle opposing prohibition, he was strongly criticized by constituents. (14)

[Prohibition] By 1909 prohibition advocates were arguing that Utah was among less than a dozen remaining "saloon" states--that is, states which had not restricted alcohol statewide or through a local government option. That year the state legislature considered two "dry" bills. One was killed by Republican senators and the other, which passed the legislature, was vetoed by Republican Governor William Spry. (10)

-- Apr 5, 1910

Joseph F. Smith instructs bishops and stake presidents that payment of tithing and observance of Word of Wisdom are necessary for Mormons to obtain temple recommends. Smith also says: "Suicides who are willful should not be buried in 'temple' robes or have public funeral, but local authorities must be the judges of their state of mind when committing the act and act accordingly." (7)

-- Monday, Nov 21, 1910

[Second Counselor John Henry Smith Diary] San Antonio, Texas

The day was spent in meeting friends and Attending Committee meeting.

In the Evening a Banquet was given at the Hotel Gunther by the Chamber of Commerce. About three hundred guests sat down. It was a great spread. Congressmen and Governors were present and many made speaches, I among the number. We were up untill 1 a.m. A few became hilarious from drinking. (56)

-- Friday, May 12, 1911

[Second Counselor John Henry Smith Diary] Salt Lake City

The Prohibition Committee called at the Office in the morning and secured the use of the Tabernacle to speak on Temperance on Sunday. (56)

-- December 16, 1911

Christmas pastoral epistle-- also Deseret News, December 16, 1911.

Again this annual Christmas message is more than a message of the birth of Christ. It is a "pastoral" epistle on the condition of the Church of Jesus Christ of Latter-day Saints for the year 1911. ... The great victory for the temperance cause in Utah, resulting in the abolition of the liquor traffic in all the "Mormon" towns and villages, and with but few exceptions elsewhere in the state, is one of the many causes of rejoicing during the present year, and augurs well for future advancement. The progress made in the cause of education, the additions to our district and high schools and university under state direction, coupled with the splendid growth and improvement in our Church academies, colleges, normal schools and other institutions of learning, on which large sums of money have been expended, give encouragement to gifted teachers and professors, as well as to the rising generation and their parents who are imbued with the spirit of scholastic training. ... (45)

-- During 1911

[Prohibition] In 1911 Republicans still opposed a statewide law prohibiting alcohol, but they did go along with legislation that provided for a local option. With the local option, most rural towns passed "dry" laws, but urban centers like Salt Lake City and Ogden did not. (10)

-- During 1911-1916

[Utah Immigration] The short-lived (1911-1916) Jewish agricultural colony of Clarion, Sanpete County, was a rare non-Mormon settlement inhabited exclusively by Jewish immigrants, primarily from Russia, and their children. Elsewhere, immigrants often tended to concentrate in particular neighborhoods within larger communities. In Bingham Canyon alone there were the perjoratively nicknamed Greek Town, Jap Town, Bohunk Town (South Slavs), and Frog Town (French-Canadians). Ethnic community, fostered by benevolent and fraternal societies, newspapers, coffeehouses, boardinghouses, and sometimes churches, was only temporary for many groups, given the booms and busts of the mining industry which provided the major employment for many. (70)

-- March 15, 1913

Call for more missionaries-- Salt Lake City, Utah.

An annual decrease in the number of missionaries going into the mission field for the three preceding years and the special needs of certain missions are noted in this appeal for missionaries. ... Each bishop, before filling out the recommendation blank, should read the instructions thereon and follow them. Of late a number of brethren have been recommended who do not observe the Word of Wisdom. We feel that brethren should live up to this requirement before they are recommended for missions, and if a brother does not observe the Word of Wisdom, his bishop should take up a labor with him before sending his name to us to receive a missionary call, as brethren have reported at this office to be set apart who were users of tobacco and in some cases strong drinks. We feel that brethren should overcome their weaknesses at home and form good habits, so that it will not be necessary for them to overcome them in the mission field and bring reproach upon the other elders as well as the Church.... (45)

-- December 20, 1913

Annual Christmas pastoral epistle-- also Deseret News, December 20, 1913.

A CHRISTMAS SALUTATION FROM THE FIRST PRESIDENCY

From the "Deseret News," December 20th, 1913

Brethren, sisters, friends of every creed and race, with joy we greet you! ... The cause of Temperance, which has made such headway in Utah, is spreading throughout the whole country, and the Word of Wisdom, given by inspiration to the Prophet Joseph Smith, is guiding the saints at home and abroad and influencing the habits of many people of different creeds. The attendance of our delegates at national and international conventions has aided in placing our institutions before the world in their true light, and the ladies and gentlemen appointed for that purpose have been received with due courtesy and appreciation and have accomplished a noble work. ... (45)

-- During 1913

[Prohibition] PROHIBITION [p0000158.jpg] Decorated beer trucks in Salt Lake, 1913 (10)

-- October 3, 1914

Relief Society sisters and administering to the sick-- Library, Salt Lake City, Utah.

Presidents Joseph Smith, Brigham Young and Wilford Woodruff had all issued instructions to the Church or to the sisters of the Relief Society and the Church concerning their proper role in their ministrations to the sick. The practices mentioned in this letter of 1914 had begun in the Church of Jesus Christ of Latter-day Saints prior to April, 1842, and had continued in the Church down to the time of this circular letter of the First Presidency, and were to continue for a brief period thereafter. ... "Respecting females administering for the healing of the sick, he further remarked, there could be no evil in it, if God gave His sanction by healing; that there could be no more sin in any female laying hands on and praying for the sick than in wetting the face with water; it is no sin for anybody to administer that has faith, or if the sick have faith to be healed by their administrations." (DHC 4:602-604) Joseph Smith continued instructions by saying that "it was according to revelation that the sick should be nursed with herbs and mild food, and not by the hand of an enemy." (Doc. & Cov. 42:43) } ... (45)

-- During 1914

In 1914 various temperance groups organized to form the Utah Federation of Prohibition and Betterment League. (10)

-- Oct 3, 1915

Joseph F. Smith preaches: "Not long ago I happened to be at the home of one of my children when the [ward] teachers came in. We called the family together and submitted ourselves to the duties of the teachers. The head teacher began by saying that he had been sent there by the bishop of the ward to inquire into the condition of the members of the family. He was instructed to inquire of them if they held family prayer, morning and evening, if they asked the blessing upon their food, at each meal. He was required by the bishop to inquire as to whether they kept the word of wisdom, as to whether they attended to their Sabbath meetings and honored the Sabbath day, as to whether those who were of age to attend the various other organizations of the Church, such as the Relief Society, the Young Men's and Young Ladies' Mutual Improvement Associations, the Sunday Schools, the Primary Associations, and the Religion Class, did so, and if they sustained in their hearts their bishop and his counselors and were united in feeling and sentiment with them, and if they were in harmony in their feelings and sentiment with the presidency of their stake....." (7)

-- Dec. 28, 1915

[Temple] Young men or middle aged men who have had experience in the Church should not be ordained to the Priesthood nor recommended to the privileges of the House of the Lord unless they will abstain from the use of tobacco and intoxicating drinks. This is the rule of the Church and should be observed by all its members. [Joseph F. Smith to C. Elmo Cluff, Dec. 28, 1915] (40)

-- During 1915

[Deseret] Utah passes first state anti-marijuana law. (71)

-- April 8, 1916

[Apostle Heber J. Grant Diary] Several people had remarked that they knew President Smith would not consent to any notice of the betterment league meeting being given out at the special Priesthood meeting. It is simply outrageous to me that some are trying to create a sentiment that President Smith is not in favor of prohibition and the banishment of liquor from our state. I wrote on a slip of paper the following: "Brother J.M. Whitaker appealed to me to give out notice of our betterment league meeting at 4:30 today. Shall be glad to do so if there are no objections." President Smith answered: "There certainly are no objections." I dont (Sic) care to use it for publication but after I got through preaching a red-hot prohibition sermon at our Conference he expressed his approval, with all I said and stated that he regretted I had not gone on and taken more time. (59)

-- During 1916

[Prohibition] By 1916 the Republican party had adopted prohibition as part of its national platform. Utah Republican leaders followed the national lead and included a dry plank in the state Republican platform. During the state Republican party convention, Governor William Spry was defeated for renomination by Nephi L. Morris, whose record in support of prohibition was untarnished. Democrats also included a prohibition plank in their platform and nominated for Governor Simon Bamberger, a non-Mormon, German-born Jew who had voluntarily ended the sale of alcoholic beverages at his Lagoon resort and who offered to pay $1,000 for a portrait of any better prohibitionist than he. (10)

-- May 27, 1917

[Apostle Heber J. Grant Diary] Related some personal experiences regarding the benefits of example. Told of the excommunication of Lorenzo D. Young because of breaking the Word of Wisdom. Related my experience as a young child in attending family prayers in the Lion House; stated that on more than one occasion I had opened my eyes and looked around, when President Young was praying, to see if the Lord was not standing there, because it seemed as though President Young were talking to him. (59)

-- Aug 1, 1917

[Prohibition] In his first message to the state legislature, newly elected Governor Bamberger identified enactment of prohibition legislation as the first duty of the legislature. Contending prohibition bills were introduced during the session. One, modeled on an Oklahoma law, called for a prohibition commissioner to enforce the law, banned all beverages containing in excess of one-half of one percent alcohol by volume, and allowed, under certain circumstances, for the search and seizure of alcoholic beverages without a search warrant. The other bill provided for enforcement by the governor and attorney general through the existing law enforcement system, raised the allowable alcohol content to two percent, and did not provide exceptions to the need for a search warrant. An uneasy compromise was passed with only one dissenting vote. The compromise legislation retained the one-half of one percent limit, but did not include the prohibition commissioner or the exceptions for search warrants. The law, signed by Governor Bamberger, went into effect on 1 August 1917. The law recognized that some products containing alcohol were legitimate; they included patented medicines, flavoring extracts, pure grain alcohol for scientific and industrial purposes, and sacramental wines. (10)

-- During 1917

[Prohibition] The prohibition movement called for the adoption of laws to prohibit the manufacture, sale, and consumption of alcoholic beverages. The adoption of prohibition in Utah followed a course that paralleled that of other states throughout the nation in many respects and yet encountered issues and obstacles that were unique to Utah. Utah did not enact prohibition legislation until 1917, when it became the twenty-fourth state to adopt statewide prohibition; however, since most of the other twenty-four states already had passed local option laws, Utah was one of the last states to pass legislation regulating the manufacture and consumption of alcohol. (10)

-- During 1917 to 1933

[Prohibition] Although both Utah law and the U.S. Constitution outlawed alcohol, it was still produced, sold, and consumed during the period of prohibition from 1917 to 1933, and public officials were often frustrated in their attempts to enforce the law. As what had been the legitimate businesses became illegal, the enterprises became part of an underground institution of bootleggers and speakeasies. People in many different occupations were identified with the illegal trade. In their study of prohibition in southeastern Utah, Jody Bailey and Robert S. McPherson found that "Mormons and gentiles, miners and cowboys, farmers and businessmen, Mexicans and Navajos all trafficked in liquor." Many, but certainly not all the violators of prohibition were immigrants from southern and eastern Europe for whom moderate alcohol consumption was a long-established way of life. In some communities, even local law enforcement officers were involved in the illegal alcohol business. (10)

-- September 21, 1919

Peace Treaty-Restoration of the Gospel-- This discourse of President Heber J. Grant, given in the Salt Lake Tabernacle at the Salt Lake Stake Conference on the ninety-sixth anniversary of the visit of the Angel Moroni to Joseph Smith, is reproduced here .... Subsequently my own wife, the mother of the baby to which I have referred, upon one occasion when I came home at 1 or 2 o'clock in the morning, having been working early and late trying to meet the interest on my obligations, read me a lecture about breaking the Word of Wisdom. She said to me: "You'd better drink tea or coffee, or even use tobacco, rather than sit up all night working. You are breaking the Word of Wisdom." Finally she stopped suddenly, and by the gift of tongues she made a prediction and several wonderful promises, among others that I should live to pay all my obligations. This was at a time when my friends were begging me to take the bankruptcy act. Among other things she promised that I should live to lift up my voice in many lands and in many climes, proclaiming the gospel. Since then I have lifted up my voice in the Hawaiian Islands, in Japan, in Great Britain, Belgium, Holland, the three Scandinavian countries, in Canada, in Mexico, and in almost every state in the Union of the United States, proclaiming that I know that God lives, proclaiming that I know that Jesus is the Christ, that Joseph Smith was a prophet of the true and the living God. I have done this in fulfilment of a promise made on my head by my wife, whose body now lies in the tomb, who made this promise years before it came to pass. I will not take up further time on that article of our faith. ... (45)

-- During 1919

(Reed Smoot) Smoot complained that Heber J. Grant had publicly referred to him as "his royal nibs." The Senator vehemently declared that no man "ever saw me take a drink of liquor in a saloon or anywhere else," and offered to resign his apostleship. President Joseph F. Smith soothed Smoot's feelings, assuring him "that his personal course was understood and approved, but would not be publicly supported." President Smith advised Smoot to "be patient and understanding with his more rabid brethren."... (14)

[Prohibition] Persons could be convicted under the law for consuming, manufacturing, or selling alcohol. Newspaper reporters estimated that the law would affect four thousand persons in Salt Lake City alone who were dependent on the liquor business. As 1 August approached, liquor was sold at bargain prices and finally given away at any price. The Salt Lake Tribune estimated that hundreds of thousands of dollars worth of liquor were acquired and stored in the cellars of Salt Lake residents, while the Deseret News maintained that prohibition "will be the greatest blessing we have known since Christ." National advocates like evangelist Billy Sunday believed that prohibition would solve all of the country's social and economic problems. The movement grew, and in 1919 the Utah State Legislature joined with forty-five other states to ratify the Eighteenth Amendment to the United States Constitution. (10)

-- Jan 16, 1920

The Eighteenth Amendment to the U.S. Constitution goes into effect, prohibiting the manufacture, production, and sale of alcohol. President Heber J. Grant, a fervent supporter of the amendment, believes it is divinely mandated because it outlaws items forbidden by the Word of Wisdom. (72)

-- Jun 22, 1921

The PROVO HERALD reports: "Dancing of a standard far worse than anything permitted in New York, Chicago, or Los Angeles [was] witnessed at dance halls near Provo. . . . Some eastern people with us were shocked at the dancing permitted at the resort. . . . I have seen a great deal of intoxication at dancing resorts in the county. . . . The obnoxious dancing positions are not graceful. Jazz music must be prohibited." (7)

-- October 12, 1921

...The First Presidency of the Church of Jesus Christ of Latter-day Saints Salt Lake City, Utah Oct. 12, 1921. Hon. Reed Smoot, United States Senate, Washington, D.C.

Dear Brother Smoot:

Upon my return to this City from the East, I find your letter of Sept. 20th upon my desk. I am glad to learn that in your opinion the Volstead Beer Bill will be passed by the Senate within a very short time. I shall convey this information to Mr. Wheeler. ... (45)

-- May 27, 1922

Respect for law-- the Elders' Journal 18-19:490, June 6, 1922.

The notice indicates a national condition which Oscar Handlin, American historian, has characterized by: "The lack of discipline left many individuals disoriented and uncontrolled The increase in delinquency of various types was one of the results. Gangs of racketeers controlled vice, gambling and the illegal traffic in liquor under prohibition. " (America, p. 827.)

IMPORTANT CHURCH NOTICE It appearing that there is a growing need in the nation today for a greater regard and reverence for the law of the land, the disregard and irreverence for which can only bring ultimate chaos and the breaking down of our most sacred institutions, and deeming it proper and advisable at this time to call the attention of our people everywhere to the necessity for strict obedience to the law, we issue this notice to Stake Presidencies, Bishoprics of Wards, Presidencies and Superintendencies of auxiliary organizations, and to the Latter-day Saints generally, that the week commencing June 18, 1922, is hereby set aside to be devoted by the various organizations of the Church to a consideration of the subject of obedience to and enforcement of law; and we trust that our people will heed the words of counsel, admonition and advice that shall be given them, and so order their lives that the communities in which they live may maintain the high standards of government and liberty for which the Church has stood from its very beginning.

HEBER J. GRANT, CHARLES W. PENROSE, ANTHONY W. IVINS, First Presidency. {1922-May 27-Deseret News, May 27, 29, 1922; Liahona,} (45)

-- October, 1922

Law enforcement and primary elections-- An editorial accompanying the publication of this notice, written by Edward H. Anderson, indicates "that efforts are brewing to have the legislature repeal the anti-cigarette lawÃƒÃ‚. Voters will do well to heed the counsel of the First Presidency."

SPECIAL NOTICE

The Church of Jesus Christ of Latter-day Saints is taking a positive stand in favor of the enforcement of the laws in support of peace and good order, whether national or local. Hearing that efforts are being made among the people of this state to prevent the enforcement of such laws, also to procure the repeal of some of the statutes of Utah enacted especially for the public benefit, we hereby request the Presidents of Stakes and Bishops of Wards to impress upon the citizens of this state the importance of attending the Primaries for the choice of delegates to the convention, and upon all persons of influence to aid in the election of members to the legislature and to offices in the different counties, persons who will aid in upholding and executing such laws, and in defeating efforts to obstruct or hinder their enforcement. HEBER J. GRANT, CHARLES W. PENROSE, ANTHONY W. IVINS, First Presidency. {1922-October-Improvement Era 25:1116, October, 1922.} (45)

-- August 3, 1923

[President Heber J. Grant Diary] President Moroni Lazenby of the North Sevier Staked called and discussed sending young men on missions who were users of tobacco, believing that they would reform in the missionfield. I told him I doubted the advisability of taking chances on their corrupting the good lives of those who were observers of the Word of Wisdom; told him, however, if he would write me a letter suggesting that we call young men subject to their first reforming, that perhaps we would do this. (59)

-- Between 1923 and 1932

[Prohibition] Between 1923 and 1932, Utah law enforcement officials uncovered 448 distilleries, 702 stills, thousands of pieces of distilling apparatus, 47,000 gallons of spirits, malt liquor, wine, and cider, and 332,000 gallons of mash. Yet this was only a small percentage of what was actually being produced, as practically every community and every neighborhood in the larger cities housed an illegal still. One of the easiest types of bootleg alcohol to produce was known as sugar whiskey. It required a 100-pound bag of sugar, a sack of cornmeal and a sack of yeast, which were mixed together and boiled in fifty-gallon drums. (10)

-- May 17, 1930

International Hygiene exposition at Dresden, Germany, includes LDS exhibit on Word of Wisdom. This is church's first formal participation in national or international exposition. In 1933, church has exhibit which includes sculptures by Avard Fairbanks in Hall of Religion at Century of Progress Exposition in Chicago. In 1935 church has its first exhibit building at California-Pacific International Exposition in San Diego. (7)

The Church participates in the first national/international exposition when the International Hygiene Exposition at Dresden, Germany, includes an LDS exhibit on the Word of Wisdom. (72)

-- During 1930

The Churchâ€˜s health code (Word of Wisdom) is featured in Dresden, Germany at the International Hygiene Exposition attracting 5,000 people each day and distributing 250,000 missionary pamphlets. (73)

-- April 2, 1931

Harmful effects of cigarette habit-- Salt Lake City, Utah.

This message was directed specifically to the harmful effects of the use of tobacco. The final paragraph commends the Auxiliary organizations of the Church for their efforts in showing the evil effects of tobacco. The Auxiliaries and the Department of Education of the Church published a pamphlet giving more details on the harmful effects of the cigarette habit.

FROM THE FIRST PRESIDENCY, THE OFFICERS OF THE AUXILIARY ORGANIZATIONS AND THE DEPARTMENT OF EDUCATION

Salt Lake City, Utah, April 2, 1931

It is now nearly one hundred years since the Lord, through Joseph Smith, gave to the Saints what is known as the Word of Wisdom-a revelation "To be sent greeting; not by commandment or constraint, but by revelation and the Word of Wisdom, showing forth the order and will of God in the temporal salvation of all Saints in the last days-given for a principle with promise, adapted to the capacity of the weak and the weakest of all Saints, who are or can be called Saints."

The Church has constantly urged its members to follow "the will of God" with respect to the use of tobacco, and, we believe, with gratifying success; but never before have the emissaries of the tobacco interests been so active as now in the endeavor to fasten the cigarette habit upon our boys and girls. These words of the revelation, therefore, seem especially significant: "Behold, verily, thus saith the Lord unto you: In consequence of evils and designs which do and will exist in the hearts of conspiring men in the last days, I have warned you, and forewarn you, by giving you this Word of Wisdom by revelation."

In view of the present conditions we feel constrained to call upon all Saints to be faithful in observing the warning contained in this revelation, that they may enjoy the wonderful promises made by the Lord to those who walk in obedience to His commandments.

We commend the efforts of the Auxiliaries and other agencies in showing the evil effects of the cigarette habit, and by overcoming these powerful and insidious influences with moral suasion and religious conversion. HEBER J. GRANT, ANTHONY W. IVINS, CHARLES W. NIBLEY, First Presidency. {1931-April 2-Original leaflet. Church Historian's Library,} (45)

-- Apr 2, 1932

Church began reemphasis on living the Word of Wisdom, launching a campaign against the use of tobacco. (74)

-- Apr 2,1932

[Utah] Heber J. Grant launches campaign against use of tobacco as part of his emphasis on observing Word of Wisdom by total abstinence from alcohol, tobacco, tea and coffee. Previously, Section 89 was not regarded as a commandment nor was it interpreted as simply abstaining from four specific substances. (53)

-- April 18, 1932

[President Heber J. Grant Diary] .... I told him I proposed to resign from the Commercial Club on account of their action in petitioning for 2.75 beer. He plead with me not to do so. I told him I considered it a personal insult for them to presume to mix up in a great political and moral question, that it was business they were supposed to be looking after.' (59)

-- May 5,1932

[Utah] Apostle Stephen L. Richards tells First Presidency and Quorum of the Twelve that he will resign as apostle rather than apologize for his general conference talk which says church is putting too much emphasis on Word of Wisdom. He later confesses his error to Heber J. Grant on 26 may and retains his position. (53)

-- September, 1932

Church position on Prohibition-- Writing of temperance and prohibition, Oscar Handlin, American historian, has said:

"Local option and statewide prohibition had already dried up a good part of the country by the time the Eighteenth Amendment was ratified in 1919. By 1928, the conflict between wets and dry, had become one of the central issues of American politics." (America, p. 828.)

Joseph Fielding Smith, Church Historian, in 1935 wrote:

"In the year 1918, the people of the United States amended the Constitution of the United States prohibiting the manufacture, possession and sale of liquor. Immediately following this action the liquor interests of the country commenced a vigorous campaign to bring about the repeal of this amendment. In the general election of 1933, enough states voted for repeal to make such action effective. Utah, contrary to the wishes of the General Authorities of the Church, joined with the majority of the states in demanding repeal, and the Beehive state held the doubtful, if not disgraceful, position of being the thirty-sixth state of the union to hold a constitutional convention and thus brought about ratification of repeal." (ECH, p. 644, 1935 edition.)

The statement below, issued under the authority of the First Presidency and the Council of the Twelve, makes three things clear: (1) The General Authorities were in "complete sympathy" with the purpose of Prohibition; (2) the Eighteenth Amendment was still the law of the land and should be obeyed; (3) the General Authorities would not become involved in political controversy over the issue.

PROHIBITION-HOW WE STAND

Current agitation of the liquor question gives to it a place of foremost importance in popular consideration. Friends and opponents of the Prohibition laws are engaged in a titanic struggle for the supremacy of their respective views. The issues presented are and ought to be of deep interest to every citizen of the country. They are likewise of serious interest to members of the Church as such, because the question involved concerns very intimately the personal moral welfare of the men and women and youth of the Nation and of the Church in the Nation. Nothing that touches the moral welfare of the people is without consequence in our religious philosophy.

With such a premise for justification of the public expression of our views on this question, we unitedly issue this statement.

The Eighteenth Amendment, prohibiting the manufacture and sale of spirituous liquors, is part and parcel of the Constitution of the United States. It will so remain until it shall be, if ever, abrogated by voice of the people, as provided by law. The processes provided for the repeal of an amendment to the Constitution of necessity require long periods of time for their consummation. While there is much public agitation to set these processes in motion, it should be clearly understood that the question of repeal is not now, and perchance may not be hereafter, placed before the American people for their official expression. Even if the proponents for repeal are ultimately successful in their endeavor to have the question legally placed before the States for determining action, much time will likely elapse before such a definite issue can be presented for popular or legislative vote.

Meanwhile we do not hesitate to give the emphatic counsel that it is the unqualified duty of every citizen to continue loyally to support the Eighteenth Amendment and the laws of Congress in relation thereto. The officers of the Government who are charged with the responsibility of maintaining this particular law should have the help and encouragement of every person who enjoys citizenship under our Constitution. There can be no justification under our system of government for violation of this law nor for tolerance in its violation.

The Church is so firmly committed to the maintenance and support of the governments in which its members have citizenship that it must regard violations of the law of the land as serious infractions of its own discipline and principles of Church government. We believe that any other position is untenable, either for ourselves as Church members or for other citizens of the Republic. We believe also that there is no better way to adequately test the value and ultimate worth of a law or principle than by strict and universal enforcement.

With the purpose of the Prohibition measures we have complete sympathy. They were designed to promote the cause of temperance and ultimately to bring about complete abstinence from intoxicating liquors. The position of the Church with reference to the use of intoxicants and other body poisons is well known. We do not need to restate it here.

It is not our desire to become involved in political controversy. In fact, we wish it distinctly understood that the aid of the Church or of ourselves as officials of it is not available to any candidate or party. We do feel at liberty, however, to stand for and strongly to encourage the enforcement of the laws of our Country and to support any and all officials who honestly endeavor to administer them. It is our earnest hope that the members of the Church may be foremost among the citizens of the Country in living and otherwise encouraging and fortifying the maintenance of our laws under the Constitution of the Nation.

The First Presidency and Council of the Twelve of the Church of Jesus Christ of Latter-day Saints. {1932-September-Improvement Era 35:642, September, 1932.} (45)

-- February 11, 1933

Centennial commemoration of revelation on Word of Wisdom-- February 11, 1933.

A notice calling for the centennial commemoration of the giving to Joseph Smith of the revelation known as The Word of Wisdom. NOTICE On Monday, February 27, 1933, it will be 100 years since the revelation known as the Word of Wisdom was received by the Prophet Joseph Smith. We call this to the attention of the stake and ward officers with the hope that they will commemorate this great event by a discussion of the subject matter of this revelation in all services on Sunday, February 26. HEBER J. GRANT, ANTHONY W. IVINS, First Presidency. {1933-February 11-Deseret News, Church Section, p. 1,} (45)

-- Feb 21, 1933

The Church began a six-day commemoration of the 100th anniversary of the Word of Wisdom revelation with special observances in every ward. (75)

-- During February 1933

[Prohibition] In 1919 Utah quickly ratified the Eighteenth Amendment to the United States Constitution prohibiting "the manufacture, sale, or transportation of intoxicating liquor-- for beverage purposes." But in February 1933 Utah became the thirty-sixth and deciding state to approve the Twenty-first Amendment abolishing prohibition through repeal of the Eighteenth Amendment. (10)

-- March 20, 1933

[President Heber J. Grant Diary] I called at the State Capitol and told Governor Henry G. Blood that I would not feel to condemn him if he saw fit to sign the bill allowing beer to be manufactured in Utah to be exported outside of Utah. Neither would I condemn him if he signed the other bill. I did not tell him I hoped he would veto the cigaret (sic) bill but I certainly do. I am harassed with doubts as to whether or not he should sign the other. If he doesn't sign the bill permitting the manufacture of beer for exportation it means ruin for Mr. Becker, who has been absolutely fair since the time of the Eighteenth Amendment, and I do not think has manufacutred (sic) a drop of alcoholic liquors to sell. He cannot hope to sell Becco and other soft drinks if beer is permissible. He read me a couple of letters from Richard R. Lyman that annoyed me very much, because they intimated that Brother Blood would be untrue to his religion and everything else if he did not sign these bills. (59)

-- May 24, 1933

President Heber J. Grant's address on Prohibition-- In connection with this letter of the President of the Church to the editor of the Church Section of the Deseret News, see the statement of the First Presidency and The Council of the Twelve on Prohibition under a date of September, 1932, earlier in this volume. The notes there supplied will give historical background for this letter.

ON PROHIBITION

May 24, 1933. Elder Henry Smith, Editor Church Section, Deseret News, City.

Dear Brother Smith:

Instead of having my secretary transcribe one of the many sermons delivered by me while visiting the various stakes, to be published in Saturday's News, I have concluded to hand you for publication-and I enclose herewith-an address entitled "Prohibition," which was printed in the book, "A Late Harvest," by Charles W. Elliot; printed by the Atlantic Monthly Press at Boston in 1924. The address was given before The Economic Club of Boston, March 6, 1923, and reprinted from "The Concensus," official organ of the National Economic League. The italics in the speech are mine. I do not endorse all that President Elliot says.

I am also sending you a statement regarding Alcohol, from the pen of Robert G. Ingersoll.

I think that during the present agitation for the repeal of the Eighteenth Amendment these two articles are as appropriate as any of my recent sermons could possibly be. Sincerely your brother, HEBER J. GRANT. {1933-May 24-Deseret News, May 27, 1933.} (45)

-- Jun 22, 1933

First Presidency and apostles decide that "the Church as an organization could not take part in the campaign for the repeal of the 18th Amendment since this [is] a partisan political question. It [is] hoped however that all L.D.S. would vote against repeal [of national Prohibition]." Thirty-five years later, LDS hierarchy reverses this decision and participates actively in campaign against liquor-by-the-drink in Utah as "moral issue." (7)

-- 1933. July 27

(James E. Talmage) : Died at seventy-one of a throat infection complicated by overwork into acute myocarditis. He had stayed in his office at 47 East South Temple overnight July 23, suffering from a slightly irritated throat which was not relieved by his favorite drink, root beer. He remained in his office on the 24th, but on the 25th was so ill he required help getting home. (14)

-- Dec 9,1933

[Utah] Church News article "Mormonism in The New Germany," enthusiastically emphasizes parallels "between the LDS Church and some of the ideas and policies of the National Socialists." First, Nazis have introduced "Fast Sunday." Second, "it is a very well known fact that Hitler observes a form of living which Mormons term the Word of Wisdom. Finally, due to the importance given to the racial question by Nazis and the almost necessity of proving that one's grandmother was not a Jewess, there no longer is resistance against genealogical research by German Mormons who now have received letters of encouragement complimenting them for their patriotism." (53)

-- December 30, 1933

[President Heber J. Grant Diary] I had a talk with President Ivins and told him I was in favor of all of the General Authorities resigning as directors of the Utah Hotel, because I felt they would simply have to sell beer and it would be better for us to be out of it. He did not agree with me. We decided to call a directors meeting, however, for Tuesday to decide just what to do with regard to selling legalized beer. (59)

-- January 2, 1934

[President Heber J. Grant Diary] My brother B.F. Grant [of the Deseret News] called with a page advertisement for beer and wanted to know whether or not he should accept it. (59)

-- January 3, 1934

[President Heber J. Grant Diary] Richard W. Madsen called and said he hoped we would not issue a license to an individual to handle beer in the Hotel Utah but have the license issued to the hotel itself.

(59)

-- Apr. 19, 1934

[Temple] ... Bishops are authorized to issue temple recommends to all faithful members of the Melchizedek Priesthood and adult women members of their wards. Recommends for the performance of the ordinance of baptism for the dead may also be issued to exemplary young people. Recommends must be countersigned by the president of the stake. It is important that all those who may desire to enter the temple for endowments or other ordinances, should observe the law of tithing. The applicant should also observe all other principles of the Gospel, should keep the Word of Wisdom, not use profanity, should not join nor be a member of any secret oath-bound organization and should sustain without reservation the general and local authorities of the church. The privileges of the temple should come as a reward for faithful and diligent service. ... [George F. Richards diary, Apr. 19, 1934] (40)

-- March 1, 1935

[President Heber J. Grant Diary] At 8:30 Robert L. Judd called with President Calder of Vernal and Brother O.C. Bowman, member of the Utah State Senate, and I assured them that any statements made that the Church was trying to get laws so that liquor could be sold in the Utah Hotel were not true, that the Church officials are unanimous in favor of no liquor being sold in hotels and restaurants. I hope these brethren will use their influence to head off legislation in favor of saloons, drug stores and restaurants selling whiskey. (59)

-- March 20, 1935

[President Heber J. Grant Diary] The editorial in the News last night I consider very wishy-washy, and the headlines about city officials not believing that the liquor law would be inforced (sic), I consider an outrage pure and simple because the interviews, with the exception of one little interview of three lines with all the people whose views they published were to the effect that the law should be inforced (sic). (59)

-- March 22, 1935

[President Heber J. Grant Diary] Sister Levi Edgar Young called and made serious complaints about Brother Widtsoe's criticism of her husband. Denied that they had ever served tea in their home except on one occasion when one of her daughters was entertaining some school girls. She acknowledged that that was a mistake, but any statement that her husband had brewed tea at the university and drank it was a falsehood. I couldn't quote the charges that have been made against him because they are second-hand. (59)

-- April 4, 1935

[President Heber J. Grant Diary] Alvin Beesley, and a son of Charles C. Richards called and made an appeal for Mrs. Franklin Roosevelt, the President's wife, to speak over the radio during Conference. I told them, not much, that I had no confidence in Mrs. Roosevelt, and that I had no confidence in the New Deal, that I thought the foundation to repeal the Eighteenth Amendment, namely to have whiskey, was a rotten foundation and that there was nothing but failure for it in the end. This is the first time I have expressed myself so plainly regarding what I think is one of the most outrageous things that have ever happened to have as a basis for winning the election the repeal of the Eighteenth Amendment. They claim more drunkenness since they got the Eighteenth Amendment than before, all of which is a falsehood. Since the repeal I have seen more drunkenness in the past six months than I saw in all the years that prohibition was in force. (59)

-- Jun 10, 1935

[U.S. Religious History] Alcoholic's Anonymous was founded in Akron, Ohio. (1)

-- August 15, 1935

[President Heber J. Grant Diary] At 4:30 President McKay and I had a meeting with Brother Hugh B. Brown. We feel that his suggestion that he resign his position as President of the Granite Stake in view of his position with the State Liquor Board is the proper thing. He has our perfect confidence and we believe will do a good work in charge of liquor distribution. It is a curse to everybody that touches it, but we believe it will be controlled better by a splended (sic) man like Brother Brown at the head of it. It is a disagreeable job and it is hardly consistent for him to preside over a stake and take care of that work at the same time. We thought his suggestion that he be retired is the proper thing. (59)

-- During 1935

(Hugh B. Brown) Appointed chairman of Utah's first liquor commission: "We must find a condition that will not be ideal for the bootleggers. â€¦ I had a lot of experience with this in Albertaâ€¦ and with that background and experience and observation, I am unalterably opposed to the licensing system and in favor of state control." (14)

-- During 1935 to 1937

[Hugh B. Brown] He also formed a lifelong allegiance with the Democratic party, which led to an unsuccessful run for political office and an unpleasant term of service as first chairman of Utah's Liquor Control Commission from 1935 to 1937. (76)

-- During 1935

[Prohibition] The violence accompanying prohibition, the rise of gangs and gangland warfare in large cities like Chicago, the failure of the Eighteenth Amendment to end alcohol consumption, the realization that prohibition would not solve the nation's social and economic problems, and the crisis of the Great Depression were all factors that led to the repeal of prohibition. However, repeal did not bring a return to the old practice of open and unregulated sale of liquor. In 1935 the state of Utah began selling liquor through state-operated stores, a practice that has continued to the present. (10)

-- During 1936

(Fawn M. Brodie) They had met in the student cafeteria: "Because I was tall and could easily be seen, and because I needed work to help pay school expenses, I was given a special job at the University of Chicago cafeteria. I carried a big coffee pot and poured second cups of coffee. When I poured an extra cup for Bernie, he gave me two red carnations. He brought me flowers every day for the next six weeks, when we were married." (14)

-- April 26, 1937

Evils of Alcohol-- The Eighteenth Amendment had been repealed four years earlier, "contrary to the wishes of the General Authorities of the Church." (See ECH, 1935 ed., p. 644.)

By this letter, the First Presidency authorized a campaign to combat the evils of the use of alcohol, such campaign to be spearheaded by the Council of the Twelve. In the letter, they state that "Total abstinence is the best means of securing, maintaining and enforcing prohibition of intoxicating liquors; and abstinence and self-control are fostered by educationÃƒÃ‚. "

FROM THE FIRST PRESIDENCY

April 26, 1937. President Rudger Clawson and Members of the Council of the Twelve.

Dear Brethren:

In your communication of March 18, 1937, you say that you have given consideration to methods of combating the increasing trend toward the use of alcohol and other intoxicating beverages even among members of our Church, and, as a result of your study, you offer eight definite recommendations which we approve as follows:

1. You may proceed to organize a campaign throughout the Church against the use of alcoholic beverages. We suggest, however, that while you major your attention against the use of alcohol in particular, that you continue to lay special emphasis upon the evils that follow the use of the cigarette and other forms of tobacco.

2. We commend your plan to make this campaign a project for all the Priesthood quorums, both Melchizedek and Aaronic, charging the quorums with the responsibility of (a) keeping their own members free from the vice of using alcohol and tobacco and (b) assisting all others to do likewise.

3. Consult the Presiding Bishopric with a view of securing their cooperation and that of the Aaronic Priesthood in the carrying out of the proposed program.

4. Auxiliary organizations should give to the Priesthood quorums such help in the campaign as may be consistently requested of them by Priesthood quorums.

5. The preparation and distribution to the various quorums of report blanks upon which shall be recorded, at times designated, the progress of the quorums in the elimination of drinking among their members, will be a helpful and contributive factor in the success of this project.

6. Regarding officers of quorums disciplining weak and recalcitrant members who persist in the use of intoxicants, we suggest that you emphasize the importance of getting these recalcitrant members into some activity through which they may gain strength to overcome their weakness. The skill of true leadership is shown not in disfellowshipment or excommunication, but in conversion.

7. Providing the quorums with literature, moving and sound pictures and production machines, and any other facilities and material, we most heartily endorse. We commend you for taking advantage of the moving picture and sound production machines as educational factors in this project.

8. We cannot think of the nature of the campaign you propose being anything else but educational and spiritual. This it should be in the truest sense of the word. It should not and must not be tinctured with political or partisan issues.

Slogans are battle cries, and are truly effective when the heat of a campaign justifies their use. When repeated listlessly without spirit behind them, they become worse than ineffective. We suggest that you consider very carefully the advisability of choosing a slogan.

We commend you for your desire to adopt effective measures to counteract the growing evil of intemperance and cigarette smoking, particularly among the young people of our Church. Total abstinence is the best means of securing, maintaining and enforcing prohibition of intoxicating liquors; and abstinence and self-control are fostered by education and true enlightenment regarding the evils of alcohol and tobacco.

May the Lord bless your efforts to the good of the young people of the Church, the State, and the Nation, we remain.

Sincerely your brethren, HEBER J. GRANT, DAVID O. MCKAY, First Presidency. {1937-April 26-Improvement Era 40:105, February, 1937.} (45)

-- January 8, 1938

[President Heber J. Grant Diary] This evening at 6:30 I was at the Lion House at a banquet given in honor of George Albert Smith. ... I made brief remarks and told the joke about the two drunkards at the time George Albert Smith was sustained an apostle, one drunkard asked the other if he would like to know his opinion of the new apostle, and he said Yes, and the answer was "There are too d----d many Smiths." The other said "Do you want my opinion of your opinion: Well, it is my opinion of your opinion that the Lord doesn't give a damn for your opinion." (59)

-- January, 1939

Anti-Liquor-Tobacco Campaign-- President Heber J. Grant commended the anti-liquor-tobacco campaign being conducted by the Council of the Twelve and recommended the program to all stake, ward and priesthood quorums. (Compiler's resume.) {1939-January-Improvement Era 42:7, January, 1939.} (45)

-- Sept. 5, 1940

... No person should be given a recommend to the Temple who does not uphold the General Authorities of the Church; who is not an honest tithepayer or who does not undertake to become an honest tithe payer, as distinguished from a part tithepayer or a token payer; who does not either observe the Word of Wisdom or express a willingness to undertake to observe the Word of Wisdom; and who is not otherwise fully worthy by believing in and living the Gospel. ... [ George F. Richards diary, Sept. 5, 1940] (40)

-- October 3, 1942

General epistle of the First Presidency to the Saints in every land-- October 13, 1942.

President Heber J. Grant had suffered partial paralysis in 1940. His mind, however, was clear and active. As in the April 1942 Conference, the message of the First Presidency was read by President Clark. .... Drink and the Word of Wisdom

The world is smitten, nigh unto death, with great and grevious tribulations, following the commission of cardinal sins.

Over the earth, and it seems particularly in America, the demon drink is in control. Drunken with strong drink, men have lost their reason; their counsel has been destroyed; their judgment and vision are fled; they reel forward to destruction.

Drink brings cruelty into the home; it walks arm in arm with poverty; its companions are disease and plague; it puts chastity to flight; it knows neither honesty nor fair dealing; it is a total stranger to truth; it drowns conscience; it is the bodyguard of evil; it curses all who touch it.

Drink has brought more woe and misery, broken more hearts, wrecked more homes, committed more crimes, filled more coffins, than all the wars the world has suffered.

Therefore, we thank the faithful Saints for their observance of the Word of Wisdom, for their putting aside of drink. The Lord is pleased with you. You have been a bulwark of strength to this people and to the world. Your influence has been for righteousness. The Lord will not forget your good works when you stand before Him in judgment. He has blessed and will continue to bless you with the blessings He promised to those who obey this divine law of health. We invoke the mercies of the Lord upon you that you may continue strong in spirit, to cast off temptation and continue teachers to the youth of Zion by word and deed.

But so great is the curse of drink that we should not be held guiltless did we not call upon all offending Saints to forsake it and banish it from their lives forever.

God has spoken against drink in our day, and has given to this, the Lord's own Church, a specific revelation concerning it, as a word of wisdom by revelation-

"That inasmuch as any man drinketh wine or strong drink among you, behold it is not good, neither meet in the sight of your Father . . .

"And, again, strong drinks are not for the belly, but for the washing of your bodies."-(D&C 89:5, 7.)

This declares the divine wisdom. It is God's law of health, and is binding upon each and every one of us. We cannot escape its operation, for it is based upon eternal truth. Men may agree or disagree about this word of the Lord; if they agree, it adds nothing; if they disagree, it means nothing. Beyond His word we cannot reach, and it is enough for every Latter-day Saint, willing and trying to follow divine guidance.

For more than half a century President Grant has on every appropriate occasion admonished the Saints touching their obligation to keep the Word of Wisdom. He has told them what it means to them in matters of health, quoting the words of the Lord thereon. He has pointed out that treasures of knowledge, even hidden knowledge, would come to those who lived the law. He has, over and over again, shown what it would mean financially to every member who would keep the law, what it would mean financially to our people, and what it would mean financially to a nation. He has told us what it would mean in ending human woes, misery, sorrow, disease, crime, and death. But his admonitions have not found a resting place in all our hearts.

We, the First Presidency of the Church of Jesus Christ of Latter-day Saints, now solemnly renew all these counsels, we repeat all these admonitions, we reinvoke obedience to God's law of health given us by God Himself.

We repeat here the directions heretofore given by President Grant: We ask that every General Authority, every stake and ward officer, every officer of Priesthood quorums, every auxiliary officer in ward, stake, or general board, every president of mission, every regular or stake missionary, in short, every officer in every Church organization, strictly to keep the Word of Wisdom from this moment forward. If any feels too weak to do this, we must ask him to step aside for someone who is willing and able so to do, for there are thousands of Latter-day Saints who are willing to obey the commandments and who are able to carry on the work of the Lord.

We ask all Church presiding officers immediately to set their official houses in order. ... (45)

-- Feb. 28, 1944

[Temple] ... Bishops should always remember that only those who are really worthy members of the Church should be given recommends. They are not to be issued to persons who do not sustain the General Authorities of the Church; who are not honest tithepayers or who do not undertake to become honest tithepayers, as distinguished from part tithepayers or token payers; who do not observe the Word of Wisdom or express a willingness to undertake to observe the Word of Wisdom; and who are not otherwise fully worthy by believing in and living the gospel. ... [David O. McKay diary, Feb. 28, 1944] (40)

-- Aug 16, 1944

First Presidency instructs its Hotel Utah to stop serving liquor. (7)

-- During 1946

(Matthew Cowley) Spent much of his life serving in alcoholic rehabilitation programs, counseling alcoholics and their families, and speaking to Alcoholics Anonymous groups. (14)

-- Jul 14, 1949

Presiding Bishop LeGrand Richards approves installation of cigarette vending machine in bus terminal of Church's Temple Square Hotel. (7)

-- Oct 16,1951

[Utah] Temple council of First Presidency, Quorum of Twelve Apostles and Patriarch to church decides to allow beer commercials on church-owned KSL television station. (53)

-- July 9, 1954

[Temple] Considered a letter * about issuing temple recommends to nontithe payers. I explained that people who go to the temple should be full tithe payers and should observe the Word of Wisdom; that as a matter of fact, it is a question of their faith. Men who have a testimony of the Gospel and believe it should contribute to it and if they fail to keep their promise to observe these commandments the Bishop has a right to withhold the recommend, not wholly on the failure to pay tithing but because of their lack of faith in the Gospel. Their failure to pay tithing would indicate their lack of faith in the Gospel. [David O. McKay diary, July 9, 1954] (40)

-- Oct 12, 1954

.... Intermountain-based companies of national stature (not owned or controlled by LDS church) which have Mormon executives from their inception or at various times are ... Swire Coca-Cola USA... (7)

-- During 1954

In Doctrines of Salvation (1954), Vol 1:139-140, President Smith again comments about how life was transplanted from another earth.

... You also found Lucifer here, and all his associates, seeking to teach you all manner of false doctrine and trying to lead you astray; he sought to teach you to disobey law, to disregard commandments, and to freely eat of all the fruits and plants in the garden, of which you had been commanded not to partake; he taught you to forget the word of wisdom, to take the name of God in vain, and every other unholy and impure practices, and thus the years of youth went on, until by the bitters in life the law of repentance was awakened in your soul, and by this law you overcame temptation, turned away from sin as best you could, and sought to walk in obedience to all truth, and as you approached manhood, the law of matrimony came also before you. You accepted and obeyed, and entered into an everlasting covenant with one of the daughters of God, to be your wife and companion forever. ... (52)

-- Fri Feb 8, 1957

[David O. McKay Office Journal] 8:30 to 9:00 a.m.--The First Presidency met with Chief Cleon Skousen.

February 11, 1957: 8:30 a.m.--Met by appointment at his request Mayor Adiel Stewart. He wanted to know if the city fathers are moving along the right line in trying to clean up the city of lawbreakers, especially with regard to the dispensing of liquor through private lockers by some of the clubs here in the city. I told Mayor Stewart that we not only approve but consider it their duty to enforce the law. I further said that I think Chief Cleon Skousen is the best Chief of Police we have had for many a day, and that he is doing what he thinks is right, and that he (Mayor Stewart) should uphold him in what he is trying to do. (77)

-- Feb. 1, 1960

[Temple] ... Every Church member eight years of age or over must have a recommend to enter the temple. .... Before issuing recommends bishops will assure themselves by searching inquiry that the recipients are free from all kinds of immoral practices; that they have no affiliation, in sympathy or otherwise, with any of the apostate groups that are running counter to the established order of the Church; that they sustain the local and General Authorities of the Church; are full tithepayers, or will covenant to become such; that they observe the Word of Wisdom, abstaining from tea, coffee, tobacco, and liquor; and that they are fully worthy as evidenced by their observance of the whole gospel law including abiding by all conditions of their temple obligations.... (40)

-- Jan 8, 1965

Secretary to the First Presidency Joseph L. Anderson writes in answer to a question by a Mormon "regarding the drinking of Sanka Coffee": "I am directed to tell you that the drinking of a beverage made from the coffee bean, from which all caffeine and deleterious drugs have been removed, is not regarded as a violation of the Word of Wisdom." (11)

-- Mar 26, 1966

CHURCH NEWS reports that Devendra J. Singh, former Hindu "is the first of his race to be called on a mission, the second East Indian to go through the temple and the fourth of his people to be ordained and elder." CHURCH NEWS editorial on "Politics and Religion" states: "We have been taught to avoid extremes and extremists, whether in the Word of Wisdom, in politics or in any other area of thought. The Lord's work is not accomplished by immoderate measures and radical groups . . .The Lord justifies us in defending our Constitution and this land for which it was written. But He does not justify radicalism in doing so. . . . The Church has nothing to do with Communists, nothing to do with racists, nothing to do with Birchers, nothing to do with any slanted group. But it does have everything to do with the eternal salvation of human souls." (7)

-- Aug. 30, 1966

[Temple] Inquiry has been received from the presidency of one of the stakes in Las Vegas regarding the attitude that the Church should assume in the matter of appointing to administrative positions or issuing temple recommends to employees [of ] gambling casinos, more specifically employees who are dealers, pit bosses, cashiers in tellers windows, change girls, bartenders, cocktail waitresses and cigar and cigarette girls. This question came before the Council of the First Presidency and Quorum of the Twelve for consideration some months ago, and it was the sentiment of the Council at that time that we do not want any of our members participating in these gambling dens. President [David O.] McKay indicated that while he did not want to rule arbitrarily on this matter that we cannot handle whiskey and gambling without being scarred by it, and that our people should stay away from such places. The President further said that we had better not temporize with these things. 6. "STANDARDS AND PRINCIPLES" In a subsequent consideration of the matter it was decided to convey this information to stake presidents who are concerned with this problem and advise that we should not appoint to administrative positions nor issue temple recommends to people in these gambling places whose employment requires them to meet the public and participate in the manner indicated. We hope that our brethren and sisters can find employment in a more desirable environment. [David O. Mc- Kay, Hugh B. Brown, N. Eldon Tanner, and Joseph Fielding Smith to Stake Presidents in Las Vegas and Reno, Nevada, [and] Presidents of California Missions, Aug. 30, 1966] (40)

-- Jun 1, 1969

Cigarette ads are henceforth banned on broadcasts of LDS church's radio and television stations in Utah, Washington state, Missouri, California, and New York. (7)

-- Oct 21, 1973

First Presidency letter urges 78,800 Mormons in Washington state to vote against referendum to allow nineteen-year-olds to purchase and consume alcoholic beverages. (7)

-- Jan 17, 1974

The ROLLING STONE publishes an article "The Mormon Word: No Hair, Sex or 3 Dog Night" which tells of the ASBYU Social Office's cancellation of a scheduled appearance by the group "Three Dog Night" immediately after a conference address by Boyd K. Packer. The article quotes Mark Alexander, BYU social vice-president: "In light of Elder Packer's talk, we are taking a closer look at the groups we are booking, and we are making sure we are in harmony with church standards". In the previous Oct General Conference, Packer referred to the "shabbiness, the irreverence, the immorality, and the addictions" associated with many contemporary entertainers, and intimated that the music itself was inherently evil. (11)

-- Jun 18, 1977

First-Presidency-commissioned editorial appears in DESERET NEWS in which the Church "officially" disclaims "fads . . . advocated under the guise of the Word of Wisdom by unauthorized persons with unwarranted claims respecting health." It also "completely" disclaims "any sponsorship or endorsement of such teachers, remedies, foods or fads" that "use other phases of religion . . . to give further appearance of credibility to their projects." The editorial reaffirms the Mormon view of medical care: "To refuse to accept assistance from the highly skilled men and women now available may be to reject the very help that could save a life. Some patients are known to have died from diseases which 'nature remedies' could not relieve but which proven medical practices could have cured . . ." (7)

-- Apr 19, 1979

A letter to the editor in the DESERET NEWS states, "As a member of the LDS church . . . I must express my feelings about your recent article on medical quackery (Apr 9). The article would have us believe the drug and surgery doctors are the'good guys' and all other health practitioners are the 'bad guys.' I resent that because it leaves my church and my God on the wrong side of the fence. In particular, I resent the inclusion among the 'quacks' of the doctors who treat with herbs." (7)

-- Jan 24, 1980

[U.S. Religious History] On this night, William Murray (son of American atheist Madalyn Murray O'Hair) had a dream which he interpreted as a religious vision from God, leading to his conversion to a fundamentalist brand of Christianity. He gave up drinking and smoking and engaged in efforts to undue the separation of church and state which his mother had long struggled for. (1)

-- Feb 27, 1983

The sesquicentennial anniversary of the Word of Wisdom is observed throughout the Church and at the Newel K. Whitney store in Kirtland, Ohio, the location of the 1833 revelation. (72)

-- Apr 15, 1983

University Post: The Unofficial Newspaper of Brigham Young University reports interview with director of Standards Department. He acknowledges that students suspected of cheating, illegal drug use, stealing, or homosexuality are expelled from BYU if they refuse to take polygraph examination. BYU Security has licensed polygraph examiner. In separate article, newspaper's photographer reports observing Church Security using specially trained dogs to search for bombs prior to public meetings attended by general authorities in Salt Lake Tabernacle. (11)

-- Mar 24, 1994

Jane Partridge, president of her high school seminary class, testifies before U.S. congress in support of reducing legal limits for blood-alcohol level of teenage drivers. (7)

-- Mar 27, 1994

SALT LAKE TRIBUNE article, "The Ups and Downs of Prozac-Utah's Favorite Drug." The reporter quotes a distinguished psychiatrist as saying: "the typical Utahn taking Prozac frequently is a housewife overwhelmed with a lot of children. She's not able to deal with an unresolved problem with a marriage, and wants a solution. She will say to her doctor that she is kind of depressed and they will prescribe it. What she really needs is family counseling or therapy." The psychiatrist later claims he was misquoted. (7)

-- During 2002

LA Times reports that Utah ranks #1 in anti-depressant and narcotic drug usage. (78)

-- Jul 5, 2007

A new Brigham Young University study using sophisticated eye-tracking technology showed that, to most adolescents, alcohol advertisers' "responsible drinking" messages might as well be written in invisible ink. (79)

-- Nov 15, 2011

[Note:]

This ends - A Chronology of the Word of Wisdom. Thanks for tuning in.

In 1981, Dialogue published Lester Bush's groundbreaking article "The Word of Wisdom in Early Nineteenth-Century Perspective." It began, "despite its high visibility in every day Mormon life, the Word of Wisdom has received remarkably little attention in scholarly journals." The article was so popular, that issue of Dialogue sold out, and a special reprint of Bush's article was issued.

Today, the history of the Word of Wisdom is still compelling. Adopted as an outward badge of Mormonism during the prohibition years, the Word of Wisdom has proven to be a prophetic revelatory suggestion turned commandment. As Lester Bush concludes in his article:

'...whatever merit or function the Word of Wisdom had for the nineteenth century Mormons, in retrospect we know that circumstances changed around the turn of the century in such a way that its guidelines could unquestionably promote better physical health .... That this development--the implications of which were not apparent to the medical scientists for decades--coincided with a decision by the church leadership to require firm adherence to the Word of Wisdom is quite remarkable. It may well represent their most demonstrably prescient insight to date in helping assure that the "destroying angel" of disease will "pass us by."'

Stay tuned. In a few days, the next topic will begin. In conjunction with the 2012 Relief Society/Priesthood Manual, the life of George Albert Smith will be reviewed.

George Albert Smith became the 8th president of the LDS Church. LDS-Church-History will provide a detailed chronology of his life base on a variety of sources.

Endnotes:

(If you find this useful in prepping for a publication, consider a citation or acknowledgement.)

1 - Cline, Austin, History of American Religion: Timeline

2 - Broadhurst, Dale R., History and Genealogy of Sidney Rigdon: The First Theologian of the Latter Day Saints, http://sidneyrigdon.com/Rigdchrn.htm

3 - Wikipedia, Joseph Smith Chronology, http://en.wikipedia.org/wiki/Chronology_of_Joseph_Smith,_Jr.

4 - Conklin, Christopher J., Joseph Smith Chronology

5 - Grunder, Rick, Mormon Parallels: A Bibliographic Source

6 - Kenny, Scott, Saints Without Halos, Mormon History 1830-1844, Word of Wisdom, http://www.saintswithouthalos.com/n/wow.phtml

7 - On This Day in Mormon History, http://onthisdayinmormonhistory.blogspot.com

8 - Cook, Lyndon, Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, http://amzn.to/RevelationsofJosephSmith

9 - BYU Studies Journal, volume 46, no. 4: A Chronology of the Life of Joseph Smith, http://amzn.to/BYUStudies-JSChron

10 - Utah History Encyclopedia: Prohibition, http://www.media.utah.edu/UHE/p/PROHIBITION.html

11 - Advent Adam website (defunct) - based on http://amzn.to/originsofpower

12 - Kenny, Scott, Saints Without Halos, "Mormon History 1830-1844," http://saintswithouthalos.com/dirs/d_c.phtml

13 - http://www.boap.org/LDS/Early-Saints/OPratt.html

14 - Van Wagoner, Richard and Walker, Steven C., A Book of Mormons, http://amzn.to/newmormonstudies

15 - Selected LDS Patriarchal Blessings, New Mormon Studies CD ROM, Signature Book, 2009, http://amzn.to/newmormonstudies

16 - Kenny, Scott, Saints Without Halos, Zion's Camp Chronology (1834), http://saintswithouthalos.com/c/1834_zc.phtml

17 - Quinn, D. Michael, The Mormon Hierarchy: Origins of Power, Appendix 6, Biographical Sketches of General Officers of the Church of Jesus Christ of Latter-day Saints, 1830-47, http://amzn.to/origins-power

18 - Quorum of the Twelve Apostles: Minutes of Meetings and Other Documents--Excerpts, 1835-1896, http://amzn.to/newmormonstudies

19 - Tidd, N. R., "Mormon Chronology"

20 - Anderson, Lavina Fielding, Editor, Lucy's Book: A Critical Edition of Lucy Mack Smith's Family Memoir, 2001, Signature Books, http://bit.ly/lucys-book

21 - Faulring, Scott (ed.), An American Prophet's Record: The Diaries and Journals of Joseph Smith: Joseph Smith Diary, 1835-36, http://amzn.to/jsdiaries

22 - Jenson, Andrew, Church Chronology

23 - The Woodland Institute, http://www.woodlandinstitute.com

24 - Faulring, Scott (ed.), An American Prophet's Record: The Diaries and Journals of Joseph Smith: Joseph Smith Diary, 1838, http://amzn.to/jsdiaries

25 - Manuscript History of Brigham Young, 1801-1844, ed. Elden Jay Watson (Salt Lake City: Smith Secretarial Service, 1968).

26 - George D. Smith, An Intimate Chronicle; The Journals of William Clayton, Signature Books in association with Smith Research Associates, Salt Lake City, 1995, http://amzn.to/william-clayton

27 - Fillerup, Robert C., compiler; William Clayton Nauvoo Diaries and Personal Writings, A chronological compilation of the personal writings of William Clayton while he was a resident of Nauvoo, Illinois. http://www.boap.org/LDS/Early-Saints/clayton-diaries

28 - Scott H. Faulring, An American Prophet's Record: Journal, ca. 1841-43 'The Book of the Law of the Lord', http://amzn.to/jsdiaries

29 - Crapo, Richley, Chronology Pertaining to Blacks and the LDS Priesthood, http://www.mormonsocialscience.org/node/62

30 - Minutes of the High Council of the Church of Jesus Christ of Nauvoo Illinois: Nauvoo Hancock County Illinois, http://amzn.to/newmormonstudies

31 - Faulring, Scott (ed.), An American Prophet's Record: The Diaries and Journals of Joseph Smith: Joseph Smith Diary, 1842-43, http://amzn.to/jsdiaries

32 - Faulring, Scott (ed.), An American Prophet's Record: The Diaries and Journals of Joseph Smith: Joseph Smith Diary, 1843, http://amzn.to/jsdiaries

33 - Faulring, Scott (ed.), An American Prophet's Record: The Diaries and Journals of Joseph Smith: Joseph Smith Diary, 1843-44, http://amzn.to/jsdiaries

34 - Joseph Smith Polygamy Timeline, http://www.i4m.com/think/polygamy/JS_Polygamy_Timeline.htm

35 - Quinn, D. Michael, The Mormon Hierarchy: Origins of Power, Appendix 7: Selected Chronology of the Church of Jesus Christ of Latter-day Saints, 1830-47, http://amzn.to/origins-power

36 - Joseph Smith Resource Center: Daily Events in the Life of Joseph Smith, http://josephsmith.net/josephsmith/v/index.jsp?vgnextoid=e581001cfb340010VgnVCM1000001f5e340aRCRDlocale=0

37 - Wilford Woodruff's Journal: 1833-1898 Typescript, Volumes 1-9, Edited by Scott G. Kenney, Signature Books 1993, http://amzn.to/newmormonstudies

38 - Faulring, Scott (ed.), An American Prophet's Record: The Diaries and Journals of Joseph Smith: Joseph Smith Diary, 1844, http://amzn.to/jsdiaries

39 - Quinn, D. Michael, The Mormon Hierarchy: Origins of Power, Signature Books, 1994, Appendex: Meetings and Initiations of the Anointed Quorum, 1842-45, http://amzn.to/origins-power

40 - Anderson, Devery; The Development of LDS Temple Worship, 1846-2000: A Documentary History, http://amzn.to/mo-temple

41 - Cook, Lyndon W., The Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, Seventy's Mission Bookstore, Provo UT, 1985, http://amzn.to/RevelationsofJosephSmith

42 - Apostle Willard Richards Journal

43 - Discourses of Brigham Young

44 - Utah History Encyclopedia: Deseret, http://www.media.utah.edu/UHE/d/DESERET.html

45 - Clark, James R., Messages of the First Presidency (6 volumes)

46 - Journal of Discourses, http://jod.mrm.org

47 - Utah History Encyclopedia: Francis M. Lyman, http://www.media.utah.edu/UHE/l/LYMAN%2CFRANCIS.html

48 - LDS Church News: Nauvoo -- The City of Joseph, http://www.ldschurchnews.com/articles/58063/Church-history--Nauvoo.html

49 - Letters of Brigham Young--Excerpts, 1856-1866, http://amzn.to/newmormonstudies

50 - Utah History Encyclopedia: Journalism, http://www.media.utah.edu/UHE/j/JOURNALISM.html

51 - Utah History Encyclopedia: Godbeites, http://www.media.utah.edu/UHE/g/GODBEITES.html

52 - Quotations Dealing with the Relationship of Our First Earthy Parents to Our Heavenly Parents (1830-1978)

53 - Quinn, D. Michael, The Mormon Hierarchy: Extensions of Power, Appendix 5, Selected Chronology of the Church of Jesus Christ of Latter-day Saints, 1848-1996, http://amzn.to/extensions-power

54 - Diary Excerpts of L. John Nuttall, http://amzn.to/newmormonstudies

55 - Abraham H. Cannon Mission Journal

56 - Jean Bickmore White (editor), Church, State, and Politics: The Diaries of John Henry Smith, Signature Books in association with Smith Research Associates, Salt Lake City, 1990, http://bit.ly/johnhenrysmith

57 - Abraham H. Cannon Journal Excerpts, http://www.amazon.com/Apostles-Record-Journals-Abraham-1889-1896/dp/B000MFD1K4

58 - Diary Excerpts of J.D.T. McAllister, http://amzn.to/newmormonstudies

59 - Diary of Heber J. Grant, http://amzn.to/newmormonstudies

60 - Talmage journal entry

61 - Diary of Apostle Brigham Young Jr., http://amzn.to/newmormonstudies

62 - Diary Excerpts of Franklin D. Richards, 1887-1897, http://amzn.to/newmormonstudies

63 - Notes from the Miscellaneous Record Book, 1886-1906: Selected diary notes from the journal books of Marriner Wood Merrill, http://amzn.to/newmormonstudies

64 - Diary of Apostle Abraham H. Cannon, http://www.amazon.com/Apostles-Record-Journals-Abraham-1889-1896/dp/B000MFD1K4

65 - Diary Excerpts of Thomas A. Clawson, Signature Books Library, http://amzn.to/newmormonstudies

66 - Excerpts of Apostle Francis M. Lyman Diaries, http://amzn.to/newmormonstudies

67 - Diary Excerpts of Anthony W. Ivins, http://amzn.to/newmormonstudies

68 - Stan Larson (editor), A Ministry of Meetings: The Apostolic diaries of Rudger Clawson, Signature Books in association with Smith Research Associates, Salt Lake City, 1993, http://bit.ly/rudgerclawson

69 - Utah History Encyclopedia: Third Parties in Utah, http://www.media.utah.edu/UHE/t/THIRDPARTIES.html

70 - Utah History Encyclopedia: Utah Immigration, http://www.media.utah.edu/UHE/i/IMMIGRATION.html

71 - History to Go, Statehood, http://historytogo.utah.gov/timeline/statehood.html

72 - The Woodland Institute 'On This Day Historical Database,' http://www.woodlandinstitute.com

73 - Sherry Baker: Mormon Media History Timeline: 1827-2007, http://byustudies.byu.edu/showTitle.aspx?title=7984

74 - Hemidakaota, "Church Chronology from 1800-2000," http://www.lds.net/forums/scripture-study-forum/12108-church-chronology-1800-2000-part-1-a.html#post214550

75 - Church News: Historical Chronology of The Church of Jesus Christ of Latter-day Saints, http://www.ldschurchnews.com/articles/58765/Historical-chronology-of-The-Church-of-Jesus-Christ-of-Latter-day-Saints.html

76 - Utah History Encyclopedia: Hugh B. Brown, http://www.media.utah.edu/UHE/b/BROWN%2CHUGH.html

77 - McKay, David O., Office Journal

78 - Standing for Something More: The Excommunication of Lyndon Lamborn: Appendix D, Modern True History Timeline of the LDS Church, by Lindon Lamborn, http://www.amazon.com/Standing-Something-More-Excommunication-ebook/dp/B004R1PYEK

79 - Church of Jesus Christ of Latter-day Saints, United Kingdom, "On This Day," https://www.lds.org.uk/show_oda.php

Headings and History: Why D&C 132’s Introduction Keeps Changing

2025-11-09T18:57:00.001-07:00

The section header for the celestial & plural marriage revelation (D&C 132) has been modified again:

1981 edition: “… Although the revelation was recorded in 1843, it is evident from the historical records that the doctrines and principles involved in this revelation had been known by the Prophet since 1831.”
2013 edition: “… Although the revelation was recorded in 1843, evidence indicates that some of the principles involved in this revelation were known by the Prophet as early as 1831.”
Online edition since Oct 22, 2025: “… Although the revelation was recorded in 1843, evidence indicates that some of the principles involved in this revelation were known by the Prophet earlier.”

Why the changes? What happened in 1831 that led the LDS church earlier to specify that date. And why did they later remove focus from that date?

I wrote about the historical background of plural marriage ideology of 1831 in a chapter in about plural marriage revelations last year (2024).[1] Quoted below is a section from my chapter about the primary rationale for dating JS’s knowledge of plural marriage to 1831. I’ve added underline to the portions that interpret the question of whether this could constitute a plural marriage revelation. Note that my chapter includes additional discussions about other potential 1831 evidence for revelation on plural marriage such as JS’s 1831 bible translation, and recollections by plural wives of JS and others.

Matrimonial Alliance Revelation: “Should They Form a Matrimonial Alliance with the Natives”—July 17, 1831

Upon Joseph Smith’s arrival in Jackson County, Missouri in mid-July 1831, efforts were made to work around the difficulties of obtaining a license to enter Indian territory immediately to the west, in order to execute the revelatory mandate to convert the “Lamanites.”[2]

A group of Elders crossed over into Indian Territory on July 17 and Joseph Smith received the revelation some consider the original plural marriage revelation. Because they had no pen and paper, the revelation was not recorded. That December, Mormon-turned-critic Ezra Booth[3] recalled the revelation: “It has been made known by revelation, that it will be pleasing to the Lord, should they form a matrimonial alliance with the Natives; and by this means the Elders, who comply with the thing so pleasing to the Lord, and for which the Lord has promised to bless those who do it abundantly, gain a residence in the Indian territory.”[4]

Three days later, Joseph Smith received a revelation on another approach to obtain licensed access. It told Sidney Gilbert to “obtain a license (behold, here is wisdom & whoso readeth let him understand) that he may send goods also unto the lamanites even by whom he will as clerks employed in his service & thus the gospel may be preached unto them.”[5]

Ezra Booth mentioned this additional approach: “Another method has been invented” regarding “goods suited to the Indian trade, and persons are to obtain license from the government to dispose of them to the Indians in their own territory; at the same time, they are to disseminate the principles of Mormonism among them.”[6]

Booth, who was closely involved in the efforts to convert Indigenous peoples, illuminated the purpose of both revelations. As a prolific writer trying to destroy the credibility of Smith,[7] Booth would have taken the opportunity to expose a revelation about a more expansive doctrine of plural marriage if that indeed, had been verbalized by Smith. With two methods proposed in a row to gain access to the territory, plus an absence of theological explanation of the proposed marriage alliance, we can assume that at a minimum, Smith’s public discussion about the revelation had to do only with trying to obtain legal access to the Indian territory.

Another revelatory point mentioned by Booth about the marriage alliance revelation was that "[i]t has been made known" that Harris "is entirely free from his wife" and can proceed with a Lamanite marriage. According to Booth, this confirmed Harris' own revelation that he was free from his estranged wife. But concern was expressed about potential legal entanglements and that it would be best for Harris to finalize a divorce before proceeding with a marriage, which may explain why the matrimonial alliance idea was abandoned.

Nearly fourteen years later, W. W. Phelps referred to the matrimonial alliance revelation: “Phelps s[ai]d. 6 or 8. went over the boundaries of the U.S. to preach—Jos[eph]. went to prayer—he then commenced a revelation that Martin [Harris] was to [marry] among the Lamanites—& that I was to preach that day—&c &c it was a long revelation.”[8] There is no indication from the meeting minutes of a theological purpose for Harris to try to take a wife. A late source “claimed he [Harris] had a revelation when he first came to Kirtland for him to go to Missouri, and obtain an Lamanite Indian squaw for a wife to aid them in propagating Mormonism.”[9]

Within days of arriving in Utah in July 1847, Brigham Young began casting plural marriage as a method to remove a dark-skinned curse of the Lamanites described in the Book of Mormon: “The objections of some men to the plurality of Wives and that the Elders would marry Wives of every tribe of Indians, and showed how the Lamanites would become a White and delightsome people.”[10] This initiated a series of statements by Young stating that plural marriage was a method of changing Indigenous peoples’ skin color.[11] In 1855, Young promoted “the necessity of our forming the strong ties of matrimony with the Lamanites” as a method of converting American Indians.[12]

In 1861, Phelps wrote to Young about the matrimonial alliance revelation of July 1831, noting that a party of elders had crossed “over the boundary, west of Jackson Co. Missouri” into “Indian Country.” The revelation came while they were praying to know which of the seven elders should first preach to the “remnants of the Lamanites and Nephites.” The fourth paragraph (of seven) of Phelps’s recollection of the revelation had to do with marriage:

Verily I say unto you that the wisdom of man in his fallen state, knoweth not the purposes and the privileges of my holy priesthood. but ye shall know when ye receive a fulness by reason of the anointing: For it is my will, that in time, ye should take unto you wives of the Lamanites and Nephites, that their posterity may become white, delightsome and Just, for even now their females are more virtuous than the gentiles.

In his letter titled “substance of a revelation,” Phelps remembered Smith saying “the Lord could preserve his words as he had ever done, till the time appointed” even though they had no pen and paper. But Phelps failed to list Martin Harris as one of the elders as he had done sixteen years earlier in his 1845 recollection. And only “part” of the revelation was recalled. Anachronisms in the text of the revelation also suggest events were not correctly recalled thirty years after the fact.[13] The letter continued, saying that in about 1834, Phelps asked Joseph Smith, “How ‘we,’ that were mentioned in the revelation could take wives from the ‘natives’—as we were all married men? He replied instantly ‘In th[e] same manner that Abraham took Hagar and Katurah [Keturah]; and Jacob took Rachel Bilhah and Zilpah: by revelation—the saints of the Lord are always directed by revelation.’”[14]

Evidence of plural marriage is extant later in the Kirtland period. The 1831 idea of a matrimonial alliance, and Joseph Smith’s study of the stories of the biblical polygamists could have aided in expanding the theological connotations of plural marriage in Smith’s mind.

In Mormon thought in 1861, plural marriage was central to the major events of the past decade, such as the public announcement of plural marriage, the Reformation, Utah War, Young’s encouragement to form matrimonial alliances with American Indians, and the saints’ apocalyptic perceptions of the unfolding Civil War. Phelps’s recollection of the words of the 1831 revelation thirty years earlier was affected by his current world view, possibly his 1834 questions to Joseph Smith about the revelation, and Brigham Young’s Utah teaching that plural marriage could change the racial characteristics of Indigenous peoples.

The 1831 matrimonial revelation provided a potential solution to fulfill Smith’s revelatory mandate to “go unto the Lamanites and preach my gospel unto them” (D&C 28:8). The most likely scenario explaining the revelation with available information is that Martin Harris, who was estranged from his wife, was to take an Indigenous wife in order to obtain legal access to Indian territory. Other accompanying Elders may have also been invited to participate in the alliance.

[1] Clair Barrus “Prologues to Plurality: A Study of Joseph Smith’s Revelations on Marriage,” in Secret Covenants: New Insights on Early Mormon Polygamy, edited by Cheryl L. Bruno, Salt Lake City: Signature Books, 2024. The text of the chapter is available here. The book can be purchased here or here.

[2] H. Michael Marquardt, Joseph Smith’s 1828–1843 Revelations, (Longwood, FL: Xulon Press, 2013), 126n53. See D&C 28:8 for a mandate to convert Lamanites.

[3] Booth was one of fourteen pairs of missionaries called to Missouri. See D&C 52.

[4] “Booth to Rev. Ira Eddy, Dec. 6, 1831,” Ohio Star 2, no. 49 (Dec. 8, 1831): 1.

[5] “Revelations Book 1,” 93–94; JSP. The revelation was altered in 1835 to remove reference to Lamanites (D&C 55:9–10).

[6] “Booth to Rev. Ira Eddy,” 3.

[7] Booth wrote nine exposé-style letters to the Ohio Star, later published in Eber D. Howe, Mormonism Unvailed: Or, A Faithful Account of that Singular Imposition and Delusion, from Its Rise to the Present Time (Printed and Published by the Author, 1834). My thanks to Craig Foster for helping me contextualize Booth.

[8] “Meeting of the Twelve & others in the Recorder’s office,” Feb. 27, 1845, qtd. in H. Michael Marquardt, “Ezra Booth on Early Mormonism: A Look at His 1831 Letters,” John Whitmer Historical Association Journal 28 (2008): 51n74. See also Minutes of the Apostles of The Church of Jesus Christ of Latter-day Saints, 1910–1951 (Salt Lake City: Privately published, 2010); and Jedediah Rogers, ed., The Council of Fifty: A Documentary History (Salt Lake City: Signature Books, 2014), 82–83.

[9] “Statement of Rev. S. F. Whitney on Mormonism,” in Arthur B. Deming, ed., Naked Truths About Mormonism 1, no. 1 (Jan. 1888): 3. The statement goes on to say that at a later point (about 1836) Joseph Smith “named two” women who “would accommodate” Harris’s single status. Martin and Lucy separated in June 1830 and Lucy died in the summer of 1836. He remarried in the fall. It was not uncommon for separated couples to remarry without divorce. Danel W. Bachman, “A Study of the Mormon Practice of Plural Marriage before the Death of Joseph Smith” (master’s thesis, Purdue University, 1975), 129–33.

[10] Thomas Bullock Journal, 243–44, July 28, 1847, qtd. in Richard S. Van Wagoner, ed., The Complete Discourses of Brigham Young (Salt Lake City: Smith–Pettit Foundation, 2009), 1:287; 2 Nephi 5:21; Jacob 3:8–9; Mormon 9:6; 1 Nephi 11:13, 13:15.

[11] According to Young, white Mormon men marrying Indigenous women would have the opposite effect of a white Mormon man marrying a Black woman. The couple and progeny of a white and Black couple would be cursed, while the marriage of a white man/Lamanite woman would bless the Lamanites. Fred C. Collier, The Teachings of President Brigham Young, Vol. 3, 1852–1854 (Salt Lake City: Colliers Publishing Co., 1987), 44; Brigham Young, “The Persecutions of the Saints,” Mar. 8, 1863, Journal of Discourses, 26 vols. (Liverpool: Latter-day Saints’ Book Depot, 1854–86): 10:110.

[12] For Young on matrimonial alliances with Native Americans, see Van Wagoner, Complete Discourses of Brigham Young, Apr. 14, 1855, 931; May 10, 1857, 1265.

[13] For example, it mentions that Zion will be redeemed, but the concept of redeeming Zion wouldn’t occur until after fall 1833 when the saints were forcibly removed from Jackson County.

[14] W. W. Phelps to Brigham Young, Aug. 12, 1861, Brigham Young Collection, CR 1234, CHL. For background on this revelation coming to light to the historical community, see Jerald and Sandra Tanner Mormonism: Shadow or Reality? (Salt Lake City: Utah Lighthouse Ministry, 1987), 230.

Isaac Bullard: Restorationist Prophet

2025-08-04T14:47:00.007-06:00

Paper presented at the 2025 SLC Sunstone, # 271

2025-08-02

Clair Barrus

From Sickness to Revelation in Ascot, Canada

Isaac Bullard first appears in historic records in Ascot, Canada, in 1817, 30 miles north of the Vermont border where he was healed from partial paralysis. This proved instrumental in his prophetic calling as a prophet. Reports describe him fasting 40 days during severe illness, recovering suddenly through divine intervention, and declaring he was commanded to plant the church of the Redeemer in the wilderness.

Bullard was not the first American - prophetically transformed from serious illness. In 1776, Jemima Wilkinson was thought to have died from a sickness - but resurrected with a male spirit and a new prophetic call. And a man named Handsome Lake nearly died in 1799, but recovered, receiving a series of visions leading to the Longhouse Religion of the Iroquois.

The newly healed Isaac Bullard left Canada hurriedly. For the "command of the Lord" led him to prescribe "a decoction of poisonous bark" to an infant who subsequently died. He and his group, known as Pilgrims, fled Canada to Woodstock, Vermont, 150 miles south.

Establishing the Pilgrims in Vermont

Chosen son

Bullard arrived near Woodstock in the late-Spring of 1817 with his followers, including his wife and infant son. He claimed his infant son was the "Second Christ."

While rare, the notion of a specially chosen child had precedent. Three years earlier, English woman Joanna Southcott, at age 64, prophesied she would have a son who would be the “Second Christ;” Joseph Smith expected a divine gift for his first-born son Alvin, to be able to translate golden plates. Smith also foresaw a "Davidic" son, and named his eldest surviving son Joseph Smith III as a seer and revelator.

The chosen son concept, though rare, appeared in some early American religious movements.

Prophet Equivalency

Bullard, like many charismatic leaders of his era, claimed a remarkable religious identity, ruling his sect as an absolute monarch in spiritual and secular matters. He styled himself as the prophet Elijah.

This pattern was common among American religious leaders such as Ann Lee, founder of the Shakers, who in 1770 claimed to be the female second coming of Christ; Jemima Wilkinson, who asserted she was possessed by a male spirit from heaven; Robert Matthews, also known as Matthias, would claim apostolic lineage in 1825; Joseph Dylkes would proclaim himself as the messiah in 1828 in Ohio; and Joseph Smith, who was code-named "Enoch" beginning in 1832 in certain revelations. Such grand titles helped distinguish these leaders from clergy and legitimize innovations.

Millennialist / Restorationist

By midsummer 1817, Bullard had about forty followers. His Pilgrims combined restorationist ideas with millennial beliefs that Christ would soon return. Observers described the Pilgrims as forerunners of Christ's second coming and unique followers called by God. One Pilgrim proclaimed the Lord's coming was near, with darkness covering the land and God’s kingdom about to be established.

Communal Experimentation

Bullard established an authoritarian communal theocracy in Vermont, pooling resources valued at $8,000–$10,000. His communal experiment mirrored others such as the Labadists (1670), Ephrata Cloister (1732), and the Shakers (1774). Others would follow suit such as the Mormons (1831) and Oneida group (1848) -- all emphasizing shared property and labor.

Complex Marriage

Bullard also implemented complex marriage, regularly dissolving existing unions and reassigning partners. Bullard rejected surnames, abolished marriage, and allowed promiscuous cohabitation according to reports. Marriages were "disannulled" with participants believing their sexual actions were sinless.

Bullard's complex marriage emerged from perfectionist theology. Earlier American precedents for spiritual wifery—where marriage was governed by prophetic or spiritual rather than legal norms—were found among the Immortalists in Rhode Island/Massachusetts in the 1740s to 1750s, and Shadrach Ireland’s sect in Massachusetts in the 1750s to 1770s. There is a lull in the reported practice of spiritual wifery of nearly 30 years until Bullard started his complex marriage system in 1817.

Just one year after Bullard began the practice, Jacob Cochran's group picked it up in 1818 in Maine, and closely paralleled Bullard’s pattern -- with Cochran claiming divine authority to assign and reassign "spiritual wives" by revelation. The two groups' similarity and geographic proximity (130 miles apart) suggest possible connections.

John Humphrey Noyes at Oneida, NY would develop an organized form of complex marriage in the 1840s centered on communal partner reassignment, rooted in perfectionist doctrine. Joseph Smith introduced plural marriage in Mormonism in the 1830s and 1840s—primarily as polygyny (men taking multiple wives), but with the additional complexity of polyandry, as some women were sealed to Smith while already married to other men.

Although all four leaders redefined marriage under prophetic authority, their approaches revealed key distinctions. Bullard's model relied on communal partner reassignment as did Cochran's system. Noyes implemented group marriage based on mutual consent and perfectionist doctrine. Smith's plural marriage, prioritized polygyny yet incorporated polyandrous sealings for Smith during its early practice.

Bullard's complex marriage was short-lived. It exemplifies how radical spiritual authority could affect the most personal aspects of religious life.

In search of a New Jerusalem

In mid-summer 1817, Bullard revealed a revelation that Pilgrims must leave Woodstock to find their New Jerusalem—a literal pilgrimage to a land of holiness.

This quest for sacred places recurred in American religion, seen with Jemima Wilkinson in 1794, German Harmonists in 1805, and Mormons in 1831. Bullard's call reflected the cultural expectation that renewal came through founding a separate community.

Divining Rod

In addition to night visions, Bullard used his staff to divine the way to the Promised Land. He interpreted its fall to identify their direction of travel.

Rod use falls within American folk-religious tradition, where divining rods were tools not only for locating water, mineral or treasure, but also for communicating with spirits or receiving supernatural signs. Beginning in the seventeenth century, treasure seekers or "money diggers" used rods in ceremonial attempts to locate hidden wealth guarded by spirits. In German-American communities of Braucherei (BROW-ker-eye), rods were employed for healing, blessing homes, contacting the dead, and receiving revelations in the 17^th and 18^th centuries.

Similarly, Connecticut Valley Spiritualist groups in the late 18th and early 19th centuries used rods "to receive revelation about community decisions, to evaluate prophetic visions, and to heal." Nathaniel Wood's New Israelites, operating in the 1790s in Vermont, also practiced "folk-magic divining" with a rod. Among the group was William Cowdery Jr., whose son, Oliver Cowdery, would become Joseph Smith's primary associate during the early years of the Mormon movement.

Early Mormon scripture affirms Oliver tried to translate golden plates with a rod, although unsuccessfully. Mormon rod revelation persisted into the 1860s through Heber C. Kimball, counselor to Brigham Young.

Bullard's Woodstock location near William Cowdery Sr. and Jr. suggests possible influence by New Israelites, but perhaps it was from the broader New England rod culture.

Bullard led his band westward through the Finger Lakes region of New York (south of Palmyra).

Contention with the Devil

In late November 1817, Baptist minister Ira Chase visited Bullard's Pilgrims in Dryden, New York where he noted the group's morning rituals of frantic outcries to expel Satan.

Local sources describe them wearing large white cloths as "marks for the Devil to shoot at" and howling like wolves to drive out Satan.

Such ritualized confrontations with evil positioned Bullard's group within the broader tradition of American religious movements that viewed themselves as spiritual warriors in a cosmic battle.

Uttering Curses

Bullard's Pilgrims became known for uttering curses. Shaker sources reported they "frequently denounced woes upon persons and villages" and "uttered many curses" against rivals like the Shakers.

Bullard's community, as far as I can tell, was the first religious group in America to institutionalize cursing as practice.

Later leaders integrated cursing into religious life. Joseph Smith formalized cursing through shaking dust or cleansing their feet beginning in 1830. Robert Matthews (Matthias 1832-1835) also used cursing extensively for prophetic control.

Asceticism

Bullard's radical asceticism permeated Pilgrim life. When Baptist minister Ira Chase visited, he noted the men wore long beards except on their upper lip and distinctive attire including bear-skin girdles. Bullard harshly rebuked him for worldly pride and comfort.

Elsewhere, Bullard also preached against vain attire and personal care. Observers regularly commented on the Pilgrims' ragged, dirty appearance.

Bathing and washing clothes were outlawed. Bullard boasted he had not bathed for seven years.

Their eating practices were severe: all food was eaten standing. Raw bacon was the only permitted meat.

Extreme fasting and bizarre mandates prevented followers from enjoying worldly luxuries.

In Troy, NY, they were described as having a "ludicrous appearance" with their short staves, forcing them to march humped over.

Bullard's clubbed foot and earlier injuries may have inspired the difficult edicts he imposed on his followers.

Various religious groups in America practiced asceticism—through celibacy, fasting, or simple living—but only the Ephrata Cloister approached Bullard's extremes. Its members lived sparsely, depriving themselves of material comfort, sleeping just a few hours on hard benches without bedding, and eating small vegetarian meals only at evening. Bullard's program stands out as one of the most severe expressions of American asceticism.

Tongues

The Pilgrims' worship was marked by distinctive "gift of tongues" featuring chanting, humming sounds, and droning. Observers described worshippers with closed eyes muttering unintelligibly while swaying, with men speaking "unknown tongues" and women lying face-down threshing their arms.

These expressive rituals were essential to the Pilgrims' identity.

In winter 1817–1818, Bullard's group reached eastern Ohio and gained converts from the Dancing Johnites—a nomadic, communal, apocalyptic group practicing ecstatic dancing under prophet John Turner. In Ohio, they abandoned their bear-skin girdles for patched rags. By March of 1818, their group of 55 continued westward, proselyting along the way.

Healing / Overcoming Death

By April, smallpox forced Cincinnati officials to request the Pilgrims detour around the city. Several died. Despite hardship, the Pilgrims claimed spiritual powers, including healing through incantations and eventually raising the dead.

Some Pilgrims claimed they would never die.

Such claims fit within American immortalist and perfectionist movements. Earlier figures such as Shadrack Ireland, Nat Smith (who went by “God Smith”) and the Cumberland Perfectionists had taught that true holiness transcends death.

These teachings persisted in later religious movements, including the New York Perfectionists in the 1820s-30s, and among Millerite circles in the 1830s and early 40s. In the 1830s, Joseph Smith produced scripture describing the "translation" of individuals which included John the Beloved, the Three Nephites, Elijah, Enoch and his community. Mormon scripture also taught that those who magnified their priesthood would be "sanctified unto the renewing of their bodies." While Mormon scripture avoided absolute immortalism, it presented a "lighter" version with bodily renewal, spiritual transformation, and translation to immortality without death.

Missouri

As Bullard's group pressed onward in their search for the promised land, practical hardships only intensified. The Pilgrims sold their wagons and teams to purchase a flatboat, intending to float down the Ohio River. That summer, they landed at a remote island which they named "Pilgrim Island." Sickness soon spread and some died, probably from malaria.

As losses mounted, Bullard's revelation took a grim turn. He declared their dead should not be buried; as a result, passing travelers on the river sometimes observed the bones of Pilgrims left behind. Just inland in Missouri, Bullard announced that they had reached the "promised land": The prophet's divining staff now stood still—he declared here he was commanded to build a church.

But fulfillment proved elusive. The landowner denied permission to remain, forcing the group to move on once more. In response, the community entered a period of ritual mourning: for three days and nights, each Pilgrim took a turn chanting, "My God, My God, Why hast Thou Forsaken me!"—a public sign of spiritual and emotional exhaustion, marking a major obstacle in Bullard's quest for a New Jerusalem.

Arkansas

After leaving Missouri, the remaining followers continued their journey down the Mississippi River into the even more remote Arkansas Territory. In late 1819, disaster struck when their flatboat hit a sandbar near the mouth of the Arkansas River. After deaths and departures by much of their group, just 15 Pilgrims remained. They abandoned their boat and established themselves on a swampy patch of land where the Mississippi and Arkansas Rivers met. By autumn, most had died or deserted; only five remained.

By 1824, only two young women were left, reportedly living in a hut and refusing an offer of free passage to Cincinnati, testifying that they still inhabited the promised land and were faithful to Bullard's teachings.

Perhaps his final prophecy, Bullard promised to rise from the dead two years after his death.

Conclusion: Bullard, The “Mormon Delusion,” and the Making of American Prophecy

In 1826, couched between Joseph Smith’s “glass looking” trail, and before his second-to-last yearly sojourn to the Hill Cumorah, Palmyra's Wayne Sentinel published "Wonderful Infatuation: Modern Pilgrims," a critical account of Isaac Bullard's wandering religious sect.

The Sentinel listed Bullard's key features, which read like a shadow script of Joseph Smith, including prophetic authority, revelation by objects, restorationism, millennialism, a quest for Zion, and claims of being God’s select church.

Five years later and one year after the Mormon church formed, an 1831 article titled the "Mormon Delusion," observed that the resemblance between Pilgrims and Mormons suggested that "Old Isaac had re-appeared in the person of Joe Smith."

Joseph Smith may not have read these articles directly, but Bullard's legacy primed audiences for what a new "prophet" might resemble.

Of course, the parallels are not perfect. Bullard’s movement disintegrated—undone by internal excess and lack of renewal—while Joseph Smith, through continuous revelation and missionary vigor, created the most enduring of new American faiths. A continuing stream of scripture and revelation all far surpassed anything Bullard attempted or imagined.

This history can be read in multiple ways. Some will see in these patterns the marks of an American environment overflowing with spiritual experimentation—Smith as a product of his “burned-over” world. Believers may instead see providence itself: that God worked through the intense ferment, planting ideas and precedents that would prepare the soil for true restoration. As both the Wayne Sentinel and “Mormon Delusion” observed, innovation was always met with both skepticism and fascination—but a fully new faith could, and did, take root.

Ultimately, the legacy of both Bullard and Smith is a testament to how American prophetic voices emerge, adapt, or dissolve. Their stories—reveal what was possible, and what was at stake in the religious crucible of early 19th-century America. Whether guided by culture or providence, the outcome is the same: these movements changed the landscape, and their echoes are still heard today.

Timeline of American Religious and Esoteric Movements to the Civil War

2025-06-15T19:19:00.018-06:00

Clair Barrus

2025-07-02

Section 1: Chronological Timeline

1. Native American Religious Traditions (Pre-Colonial–Present) — North America

Description:
Diverse spiritual systems centering on animism, ancestor veneration, shamanism, sacred landscapes, and communal ritual. Revitalization movements such as the Ghost Dance and the Shawnee Prophet Movement arose in response to colonial disruption, promising spiritual renewal and resistance.

Influences:
Ancestral oral traditions, environmental and cosmological beliefs, responses to colonialism and Christian missions.

Impact:
Shaped American spiritual diversity, influenced later syncretic and revivalist movements, and provided models of communal ritual, sacred geography, and spiritual leadership. Traditions persist and adapt despite centuries of suppression.

Notes:
Charismatic leadership was embodied by shamans, prophets, or medicine people, whose authority derived from visions, spiritual power, and ancestral lineage. Prophecy and revelation were central, especially during revitalization movements like the Ghost Dance and the Shawnee Prophet Movement. Communalism was fundamental, with rituals, ceremonies, and shared sacred spaces—often specific landscapes—reinforcing social cohesion and group identity. Gender roles varied, with many nations recognizing two-spirit individuals as spiritually significant, reflecting unique approaches to gender and sexuality; some societies practiced communal child-rearing and, among certain elites, polygamy, as documented in the ethnographic record. Esoteric knowledge and ritual responsibilities were often reserved for initiates or elders. Legalism and lifestyle regulation were maintained through taboos, dietary rules, and ceremonial obligations. Group identity and boundary-making were maintained through oral tradition, ritual observance, and adaptation in response to colonial pressures, including creative blending with Christian elements in some contexts. Transmission and lineage relied on oral storytelling, apprenticeship, and communal participation, ensuring continuity while allowing for ritual innovation. Veneration of spirits, ancestors, or culture heroes reflected deification ideology, and the deep connection to land as sacred was central to the religious worldview.

2. Puritans (c. 1620–1700s) — New England

Description:
English Protestant reformers who migrated to New England to establish a "city upon a hill" governed by strict moral and religious codes, emphasizing covenant theology and communal discipline.

Influences:
English Calvinism, Reformation-era radicalism, millenarian and biblical typology.

Impact:
Profoundly shaped New England's religious, social, and educational institutions, influencing later revivalist and reformist movements and setting precedents for communal discipline, literacy, and civic governance.

Notes:
Charismatic leadership was exercised by ministers and magistrates, whose authority was rooted in scriptural interpretation and the concept of a covenant community. While direct prophecy was not central, providential readings of events and occasional dissenters claiming revelation, such as Anne Hutchinson, influenced the group's boundaries. Communalism was strong, with church membership tied to civic participation and communal discipline, and the community governed by rigorous legal and lifestyle codes. Gender roles were patriarchal, but female dissenters sometimes challenged these norms. Sacred spaces included meetinghouses and the land itself, seen as a new promised land. Group identity and boundary-making were reinforced through strict moral codes, church covenants, and public confession. Transmission and lineage relied on family, church membership, and migration, while legalism and lifestyle regulation were extensive, covering worship, dress, public behavior, and economic practices. The Puritans saw themselves as a chosen people, drawing typological parallels to the Israelites.

3. Quakers (Religious Society of Friends) (c. 1650s–Present) — Mid-Atlantic, New England

Description:
Radical Christian movement from England, emphasizing the "Inner Light," pacifism, and egalitarian worship without clergy. Rejected outward sacraments and hierarchical church structures.

Influences:
English dissenting Protestantism, mystical Christianity, radical egalitarianism.

Impact:
Pioneered religious liberty, abolitionism, and social reform, influencing American pluralism and egalitarian ideals. Their testimonies of simplicity, peace, and equality shaped later reform movements.

Notes:
Charismatic leadership and prophecy were foundational, as early Friends believed in direct revelation through the Inner Light, allowing both men and women to speak and lead during meetings. This openness led to significant gender innovation, with women preaching and holding leadership roles, and Quakers became early advocates for women's rights and abolitionism. Communal discipline and mutual aid were hallmarks, with meetings enforcing plain dress, speech, and pacifist testimony. Esoteric elements appeared in the mystical doctrine of the Inner Light. Sacred spaces were de-emphasized, as Friends believed all places could be holy, but the meetinghouse became a focal point for communal worship. Group identity and boundary-making were maintained through lifestyle regulation, plainness, and refusal to participate in war or oath-taking. Transmission and lineage occurred through family, proselytizing, and networks of meetings. Legalism and lifestyle regulation were enforced through meeting discipline. Ritual innovation included silent worship and the abolition of sacraments as outward forms, focusing on inward experience.

4. Labadist Colony (1683–1730) — Maryland

Description:
Communal, pietist Christian settlement founded by followers of Jean de Labadie, emphasizing spiritual purity, communal property, and withdrawal from the world.

Influences:
Dutch Pietism, Radical Reformation, Jean de Labadie's teachings.

Impact:
One of the earliest communal societies in America, influencing later German pietist groups and the American tradition of religious utopianism.

Notes:
Charismatic leadership was central, first under Labadie and later under his disciples. Communalism was absolute, with all property held in common and daily life strictly regulated. The colony practiced gender separation and strict legalism, with an emphasis on spiritual rebirth as a prerequisite for membership. Its distinct identity and transmission through migration from Europe marked it as a precursor to later American communal societies.

5. Society of the Woman in the Wilderness (1694–c. 1740) — Pennsylvania

Description:
Mystical, apocalyptic community of German Pietists led by Johannes Kelpius. Members, who were celibate men, lived as hermits while awaiting the imminent end of the world.

Influences:
German Pietism, Rosicrucianism, Jakob Böhme's theosophy, apocalypticism.

Impact:
Introduced a significant stream of European esotericism to America, including alchemy, astrology, and Christian theosophy. Legacy influenced later mystical and communal groups, notably Ephrata Cloister.

Notes:
Charismatic leadership, prophecy, and esotericism defined the group. Johannes Kelpius was viewed as a master and prophet. The community practiced communal living in a semi-monastic style, with individual meditation and group ritual. The celibate, all-male community represented a form of gender innovation through exclusion, creating a mystical masculine space devoted to apocalyptic preparation. Ritual innovation included complex musical compositions and astrological observations. The group maintained a strong boundary with mainstream society through its ascetic lifestyle and esoteric practices. Their lineage is a key part of the history of Western esotericism in America.

6. Louisiana Voodoo (c. 1700–Present) — Louisiana

Description:
A Creole religion that emerged in colonial Louisiana, blending West-Central African Vodun, Roman Catholicism, Native folk medicine, and French-Spanish occult lore.

Influences:
West African Vodun, Catholic liturgy and saints, French-Spanish folk magic, Native American herbalism.

Impact:
Provided an adaptive spiritual system for enslaved and free Blacks, Creoles, and poor whites; produced iconic leaders (e.g., Marie Laveau); and shaped New Orleans' cultural identity through ritual, music, and public fêtes.

Notes:
Charismatic leadership centred on priestesses such as Marie Laveau, whose reputed prophetic power and healing drew multiracial followings. Prophecy and revelation appeared in possession-trance and dream divination. Communalism was expressed in public St John's-Eve ceremonies at Bayou St John and Congo Square. Gender innovation elevated female spiritual authority. Esotericism flourished in gris-gris, conjure, and Catholic-esoteric syncretism. Sacred space revolved around urban crossroads, cemeteries, and riverbanks. Boundary-making relied on secrecy, ritual taboos, and coded Catholic imagery. Transmission passed through matrilineal lines and apprenticeship; legal repression in the 1850s spurred ritual innovation and dispersal.

7. Powwow (Braucherei) Tradition (c. 1700–Present) — Pennsylvania

Description:
A Pennsylvania-Dutch healing system combining German Lutheran prayers, European grimoires, and Native plant lore, administered by lay healers called "powwowers."

Influences:
German folk Christianity, The Sixth and Seventh Books of Moses, Kabbalistic motifs, Native herbal knowledge.

Impact:
Created a durable rural healing network, preserved German vernacular magic, and influenced later American occult revivals.

Notes:
Charismatic leadership resided in respected healers whose authority came from lineage and successful cures. Esotericism lay in secret charms, sigils, and incantations. Ritual innovation included drawing hexagrams on barns for protection and prescribing spoken Bible verses for ailments. Group identity rested on ethnic boundary-making within mixed-culture Pennsylvania; legalism governed practitioner ethics (no fee-taking, Christ-centred formulas). Transmission persisted by family apprenticeship and bilingual charm books.

8. Dunkers (German Baptist Brethren) (1719–Present) — Pennsylvania

Description:
German pietist sect that emerged from the Radical Pietist movement in Germany and migrated to Pennsylvania. Emphasized adult baptism by trine immersion, communal living, pacifism, and simplicity.

Influences:
Radical Pietism, Anabaptism, Schwarzenau Brethren.

Impact:
Contributed to the American tradition of religious communalism and pacifism, influencing later Brethren and communal societies and adding to the religious diversity of colonial Pennsylvania.

Notes:
Communalism, legalism, and ritual innovation were key. The practice of trine immersion baptism was a distinct ritual marker. Charismatic founders like Alexander Mack guided the group's formation. Transmission occurred through German immigrant networks. The group's lifestyle regulation, including plain dress and non-resistance, created strong group boundaries.

9. Freemasonry (c. 1730s–Present) — Nationwide

Description:
Fraternal order with esoteric roots, established first American lodges in the 1730s. Emphasizes morality, charity, and brotherhood, using a system of symbols, rituals, and allegorical degrees.

Influences:
European Freemasonry, Enlightenment philosophy, Hermeticism, Deism.

Impact:
Shaped American civic and religious culture, with many Founding Fathers as members. Provided a model for secret societies and influenced the symbolic language of other esoteric and fraternal movements.

Notes:
Esotericism, ritual innovation, and group identity were central. Freemasonry drew on Hermetic, Kabbalistic, and alchemical traditions, incorporating them into a system of degrees and symbolic instruction. Transmission occurred through a strict system of initiation and lineage. Sacred spaces (lodges and temples) were designed according to esoteric principles. Its cosmology drew on Hermetic and deistic principles, influencing later American esoteric movements including Mormon temple rites.

10. Ephrata Cloister (1732–1814) — Pennsylvania

Description:
Semi-monastic, celibate communal society founded by Conrad Beissel. Members prepared for spiritual union with God through ascetic discipline, communal labor, and mystical contemplation.

Influences:
German Pietism, Radical Reformation, apocalyptic Christianity.

Impact:
Pioneered communal celibacy and ritual innovation, influencing later American communal and celibate societies such as the Shakers. Renowned for music, printing, and calligraphic art.

Notes:
Conrad Beissel's charismatic leadership shaped the Cloister's theology and communal structure, with prophecy and revelation guiding the community. Communalism and celibacy were core values, with members living in monastic-style dormitories, sharing property, and organizing labor and worship collectively. Gender innovation was evident in the parallel organization of male and female houses, with women playing significant spiritual roles. Esotericism and apocalypticism influenced their beliefs, expressed in mystical writings, numerology, and symbolic art. Sacred spaces included the cloister buildings and gardens. Group identity and boundary-making were strict, with distinctive white robes, vegetarian diet, celibacy, and withdrawal from "the world." Transmission and lineage were maintained through apprenticeship, written works, and recruitment from German immigrant networks. Legalism and lifestyle regulation were rigorous. Ritual innovation included all-night vigils, antiphonal singing, and unique musical compositions. The community aspired to spiritual perfection and union with Christ, and saw themselves as a remnant awaiting the end times.

11. Moravians (Unitas Fratrum) (c. 1735–Present) — Pennsylvania, North Carolina

Description:
A German Protestant movement with roots in the pre-Reformation Bohemian Brethren. Led by Count von Zinzendorf, they established influential communal settlements in Bethlehem, PA, and Salem, NC, emphasizing missionary work, pietistic devotion, and mystical Christianity.

Influences:
Bohemian Brethren, German Pietism, Lutheranism, Count von Zinzendorf's theology.

Impact:
Contributed significantly to American evangelicalism, Protestant missions, communalism, and hymnody. Their well-organized communities were models of religious piety and industry.

Notes:
Charismatic leadership under Zinzendorf was crucial. Communalism was practiced in their early settlements, with a "General Economy" where property was shared. Ritual innovation included the "love feast" and extensive use of music in worship. Sacred spaces were meticulously planned, with communities centered around churches and choir houses. Gender innovation was present in the "Jesus is Female" movement within Moravianism, which advanced a unique gender theology and sometimes blurred traditional gender roles. Non-monogamous sexuality and alternative gender systems appeared in the marriage-lot (a practice for assigning spouses by drawing lots) and in some experimental communal arrangements, though these were often controversial and short-lived. Transmission occurred through extensive missionary networks and published hymnals. Legalism and lifestyle regulation governed daily life, and group identity was reinforced by distinctive worship and communal practices.

12. Jesus Is Female Movement (Moravian Offshoot) (c. 1740s) — Pennsylvania

Description:
A radical movement within the Moravians, led by Count Zinzendorf, that advanced a mystical theology identifying Jesus with feminine qualities and sometimes as the "Mother."

Influences:
Moravian piety, German Pietism, Zinzendorf's theology.

Impact:
Challenged gender norms within the Moravian Church and influenced later experiments in gender and sexuality in American communalism.

Notes:
Gender innovation was central, with explicit theological claims about the feminine nature of Christ and the Holy Spirit. The movement's ritual and hymnody reflected these innovations, and it influenced the structure of Moravian choir houses and communal gender relations. Charismatic leadership under Zinzendorf promoted these radical theological concepts. The movement represented a significant departure from traditional Christian gender theology, creating controversy within Moravian communities. Transmission occurred through Zinzendorf's preaching and written works, though the movement was eventually moderated by church authorities.

13. Immortalists (Shadrack Ireland's Group) (c. 1750–1780) — Massachusetts

Description:
A radical sect led by Shadrack Ireland, a former itinerant preacher who claimed he would never die. His followers believed he was a divine figure and gathered in a communal settlement in Harvard, Massachusetts, to await his resurrection.

Influences:
Second Great Awakening enthusiasm, radical perfectionism.

Impact:
Though small and obscure, the Immortalists are a key link in the genealogy of American communalism. After Ireland's death and failed resurrection, the community was absorbed by the newly arrived Shakers, providing them with their first property and some early converts.

Notes:
Charismatic leadership was absolute under Ireland, who was seen as a divine prophet. Deification ideology was central, with Ireland claiming personal immortality. The group practiced a form of communalism and established a distinct community with strong boundaries. Non-monogamous sexuality and alternative gender systems were present: Ireland taught and practiced spiritual wifery, with sexual relationships assigned or reassigned by prophetic authority, and the group experimented with communal sexual arrangements that challenged conventional marriage. This group is a prime example of transmission and lineage, as its physical and social remnants were directly passed to the Shakers.

14. Universalists (c. 1770–Present) — New England

Description:
A liberal Christian denomination that emerged from various theological strands, coalescing around the doctrine of universal salvation—the belief that God will save all humanity.

Influences:
English Universalism, German Pietism, liberal Protestantism.

Impact:
Universalism became a major force for liberal religion in America, challenging Calvinist orthodoxy. It later merged with Unitarianism to form the Unitarian Universalist Association.

Notes:
The movement was defined by its rejection of eternal damnation, a radical theological innovation at the time. Key leaders like John Murray helped organize the scattered believers. While not communal or esoteric, its challenge to mainstream theology created strong group boundaries and a distinct identity. Transmission occurred through preaching circuits and print networks.

15. Freewill Baptists (c. 1780–Present) — New England

Description:
An Arminian Baptist denomination founded by Benjamin Randall, rejecting the strict Calvinist doctrine of predestination in favor of the belief that salvation is open to all who choose to accept it.

Influences:
Arminian theology, Great Awakening revivalism.

Impact:
The Freewill Baptists represented a significant Arminian branch of the Baptist tradition and were active in social reform movements, including abolitionism and temperance.

Notes:
This movement exemplifies theological innovation that challenged the dominant Calvinism of its time. Charismatic leadership under Benjamin Randall was central to its formation and spread. The denomination created distinct group identity through its theological stance and social activism. Gender innovation included licensing women preachers, unusual for the period. Transmission occurred through revivalist preaching and the establishment of educational institutions.

16. New Israelites (c. 1790s–1802) — Vermont, New York

Description:
A radical sect founded by Nathaniel Wood in Vermont in the 1790s, the New Israelites declared themselves literal descendants of the Ten Lost Tribes of Israel. They practiced divination, prophecy, strict dietary codes, and anticipated an imminent apocalypse.

Influences:
Newent Separates of Norwich, perfectionist immortalism, Hebrew restorationism, treasure-seeking culture.

Impact:
The New Israelites are a key example of early American millenarianism, blending biblical restorationism, folk magic, and alternative religious practices. Their innovations in prophecy, group identity, and ritual probably influenced later sectarian and restorationist movements in the region.

Notes:
Nathaniel Wood's charismatic and prophetic leadership was central, as he claimed direct revelation, powers of divination, and literal descent from Israel. The group's communalism was expressed through family-based gatherings, temple-building efforts, and shared ritual practice. Esotericism was prominent, with divining rods used for both treasure hunting and revelation, and the group's ritual life included prophecy, speaking in tongues, and the construction of a temple as sacred space. Their Israelite identity was explicit, and boundary-making was strong, reinforced by dietary laws and apocalyptic expectation. The failed prophecy of the "Destroying Angel" in 1802 led to the dramatic "Wood Scrape," after which the group dispersed, but their legacy probably persisted in the region's folk and religious culture. Oliver Cowdery (2nd Elder of the Mormon church) was likely influenced by New Israelite rod traditions through his father William Cowdery's participation in the group. Transmission occurred through family networks and local recruitment. Legalism and lifestyle regulation covered dietary laws, ritual observances, and community discipline.

17. African Methodist Episcopal Church (AME) (1794–Present) — Philadelphia

Description:
The first independent Protestant denomination founded by Black people in the United States. It was established by Richard Allen and others in Philadelphia in response to racial discrimination within the Methodist Episcopal Church.

Influences:
Methodism, African American religious traditions, abolitionism.

Impact:
The AME Church was a foundational institution for African American religious autonomy, social organization, and political activism. It played a crucial role in the abolitionist movement and later in the Civil Rights Movement.

Notes:
The AME's formation was an act of radical boundary-making against racial injustice. Charismatic leadership from figures like Richard Allen was essential. The church maintained Methodist polity and theology but created its own sacred spaces and a distinct group identity. It represents a major innovation in American religious organization driven by social and racial factors. Transmission occurred through missionary work and migration patterns of African American communities. Gender innovation included expanded roles for women in worship and church governance, though formal ordination remained limited.

18. Longhouse Religion (Gaiwiio) (1797–Present) — New York

Description:
A syncretic religion founded by the Seneca prophet Handsome Lake, who combined traditional Iroquois beliefs with elements of Christianity. It preached a moral code aimed at revitalizing Iroquois society.

Influences:
Iroquois cosmology, Quaker teachings, revitalization movements.

Impact:
The Longhouse Religion became a major spiritual force among the Iroquois, helping to preserve cultural identity and social stability in the face of immense pressure from American expansion.

Notes:
Handsome Lake's prophetic visions are the foundation of the religion. The "Code of Handsome Lake" is a form of legalism and lifestyle regulation addressing issues like alcohol abuse and family structure. The religion represents a creative syncretic adaptation, blending indigenous and Christian elements to form a new, resilient tradition. Charismatic leadership was central to its establishment and continuation. Transmission occurred through oral tradition and ceremonial practice. The movement exemplifies how prophecy and revelation functioned as tools for cultural survival and adaptation.

19. Christian Connection (Christian Connexion) (c. 1800–Present) — New England, Midwest

Description:
A network of congregations rejecting creeds and denominational authority, emphasizing Christian unity and restoration of primitive Christianity.

Influences:
New England Separates, Barton Stone, Restorationist ideas.

Impact:
Merged with the Disciples of Christ and influenced the Restoration Movement broadly.

Notes:
Charismatic leadership emerged from itinerant preachers who rejected established church structures. Prophecy and revelation were less emphasized, but the movement stressed the guidance of the Holy Spirit in interpretation. Communalism was limited to congregational sharing and mutual aid. Gender innovation was moderate, with some women participating in leadership and preaching. Esotericism was generally rejected in favor of biblical simplicity. Sacred spaces were simple meetinghouses. Group identity and boundary-making focused on anti-creedalism and open communion. Transmission and lineage occurred through preaching circuits, periodicals, and camp meetings. Legalism and lifestyle regulation were minimal, but congregational discipline was enforced. Ritual innovation included open communion and lay preaching.

20. Dorrilites (c. 1800) — New England

Description:
A perfectionist sect led by John Dorrill, teaching sinless perfection and communal living.

Influences:
Methodist perfectionism, Shakerism.

Impact:
Briefly influential in New England, with some members joining Shaker and Perfectionist groups.

Notes:
Charismatic leadership was embodied in John Dorrill, who claimed to have achieved sinless perfection. Prophecy and revelation were claimed in the form of personal holiness experiences. Communalism was practiced in shared living and property. Gender innovation included some female leadership in worship, influenced by Shaker precedents. Deification ideology was explicit, with the belief that perfection was possible in this life. Sacred spaces were communal homes and meeting rooms. Group identity and boundary-making were maintained through strict codes of conduct and separation from "the world." Transmission occurred through oral testimony and revival meetings. Legalism and lifestyle regulation were rigorous, with codes for daily conduct. Ritual innovation included public confessions and perfectionist testimonies.

21. Separate Baptists (c. 1800–Present) — South, New England

Description:
A revivalist Baptist movement emphasizing conversion, emotional worship, and church independence, emerging from Great Awakening influences.

Influences:
Great Awakening, New Light Baptists, evangelical revivalism.

Impact:
Major force in the spread of Baptism in the South and West, contributing to American evangelical culture.

Notes:
Charismatic leadership and revivalism were key features of the movement. Prophecy appeared in the form of personal conversion experiences and testimonies. The movement practiced congregational autonomy and democratic church governance. Gender roles were generally traditional, but the emphasis on personal religious experience sometimes elevated women's spiritual authority. Sacred spaces included simple meetinghouses and outdoor revival grounds. Group identity was maintained through distinctive worship practices and emphasis on personal conversion. Transmission occurred through camp meetings, itinerant preachers, and family networks. Ritual innovation included emotional worship styles, public testimonies, and baptism by immersion.

22. Massachusetts Association of Universal Restorationists (MAUR) (1800–c. 1840) — Massachusetts

Description:
A Universalist offshoot emphasizing the restoration of all souls, including the devil, to divine favor.

Influences:
Universalism, Restorationist theology.

Impact:
Pushed Universalist doctrine further than the mainstream and influenced later debates on salvation.

Notes:
Doctrinal innovation and boundary-making were central features of this group. They extended Universalist theology to its logical extreme, teaching the eventual restoration of all beings to divine grace. Charismatic leadership emerged from radical Universalist preachers who promoted these extreme views. The group created strong boundaries with mainstream Universalism through their controversial doctrines. Transmission occurred through pamphlets, preaching, and theological debates. The group dissolved as mainstream Universalism expanded and absorbed many of their ideas while rejecting their most radical claims.

23. Scattered Perfectionist Bands (c. 1800–1860) — Northeast, Midwest

Description:
Small, loosely connected groups practicing perfectionism, often with communal or non-traditional family structures.

Influences:
Methodist perfectionism, radical revivalism.

Impact:
Seeded later Perfectionist and utopian communities, including Oneida and Putney.

Notes:
Charismatic leadership varied by community, often emerging from local revival movements. Deification ideology centered on achieving sinless perfection in this life. Some groups practiced forms of communalism or alternative family arrangements. Gender innovation varied, but perfectionist theology sometimes elevated women's spiritual roles. Sacred spaces were typically homes or simple meeting places. Group identity was maintained through shared perfectionist beliefs and practices. Transmission occurred through itinerant preachers, revival meetings, and personal networks. These groups served as experimental laboratories for later, more organized perfectionist communities.

24. Bible Communists (c. 1800–1860) — Northeast

Description:
A term used for various groups who practiced communal property based on New Testament models.

Influences:
Acts of the Apostles, Perfectionist theology.

Impact:
Precursor to Oneida and other communal experiments.

Notes:
Charismatic leadership varied by community but often emerged from perfectionist or restorationist movements. Prophecy and revelation were sometimes claimed in perfectionist circles. Communalism was foundational, with property and labor shared according to biblical models. Gender innovation and non-monogamous sexuality varied, but some groups experimented with alternative family structures. Esotericism was not central, but biblical literalism was emphasized. Deification ideology was present in perfectionist teachings about achieving sinless states. Sacred spaces were communal homes and farms. Group identity and boundary-making were reinforced by communal discipline and separation from "worldly" society. Transmission occurred through itinerant preachers, revival networks, and published materials. Legalism and lifestyle regulation were strict, with detailed rules for work, worship, and conduct. Ritual innovation included communal meals, collective worship, and sometimes alternative marriage arrangements.

25. Abyssinian Meeting House (1800) — Portland, Maine

Description:
One of the earliest Black churches in New England, a center for African American religious and social life.

Influences:
African American Methodism, abolitionism.

Impact:
Key site for abolitionist organizing and Black community leadership.

Notes:
Charismatic leadership emerged from African American ministers and community activists who established the church as a center of Black autonomy. The church served as both a sacred space and a meeting place for abolitionist activities. Gender innovation was present in the significant roles women played in church governance and community organizing. Group identity was built around racial solidarity and resistance to slavery. Sacred space was carefully maintained as a place of Black dignity and self-determination. Transmission occurred through migration networks of free Black communities and connections with other African American churches. The church represented an important innovation in American religious organization, creating space for Black leadership and community building.

26. Unitarians (c. 1800–Present) — New England

Description:
A liberal Christian denomination that formally organized in the early 19th century, rejecting the Trinity in favor of the unity of God. It emphasized reason, conscience, and ethical living.

Influences:
Enlightenment rationalism, liberal Protestantism.

Impact:
Unitarianism became the intellectual and theological center of New England's elite and was closely associated with the Transcendentalist movement. It later merged with Universalism.

Notes:
Unitarianism represents a theological innovation that challenged orthodox Christianity on fundamental grounds. Its emphasis on reason and individual conscience fostered an environment where further religious experimentation, like Transcendentalism, could flourish. Charismatic leadership emerged from Harvard-educated ministers who promoted rational religion. Deification ideology appeared in the form of human perfectibility and divine potential. Sacred spaces included elegant meetinghouses that reflected their educated, affluent membership. Group identity was built around intellectual refinement and theological liberalism. Transmission occurred through educational institutions, literary networks, and family connections among New England's elite.

27. Restoration Movement (Stone-Campbell Movement) (1809–Present) — Frontier States

Description:
A major Christian restorationist movement that sought to restore the church to the perceived original practices of the New Testament. It began with the "Christian Association of Washington" founded by Thomas Campbell and Alexander Campbell in 1809, and merged with Barton Stone's movement in 1832 to form the Stone-Campbell Movement.

Influences:
Scottish Enlightenment, anti-creedalism, Second Great Awakening, Thomas and Alexander Campbell's early Restorationist efforts, Barton Stone's revivalism.

Impact:
This movement became one of the largest and most influential indigenous American Christian traditions, giving rise to denominations like the Churches of Christ, the Christian Church (Disciples of Christ), and others.

Notes:
The movement's key innovation was its radical Biblicism and its rejection of all post-apostolic creeds and church structures. Charismatic leadership from Thomas and Alexander Campbell (from 1809) and later Barton Stone was essential. The genealogy of restorationist influence must reflect both the Campbells' early efforts and the later Stone-Campbell union. It created a strong group identity based on a shared approach to scripture. Transmission occurred through preaching circuits, debates, and print networks. The movement emphasized restoration of primitive Christianity rather than innovation. Gender innovation was limited, but the movement's anti-hierarchical stance enabled later offshoots to experiment with lay leadership. Legalism and lifestyle regulation centered on biblical literalism and congregational autonomy.

28. Isaac Bullard's Pilgrims (1817–1818) — Vermont to Arkansas

Description:
A radical millenarian sect led by Isaac Bullard, known as "Prophet Elijah," who claimed divine authority and practiced extreme asceticism. The group traveled from Vermont to Arkansas, attracting national attention for their filthy appearance and bizarre behaviors.

Influences:
Second Great Awakening revivalism, radical perfectionism, possibly New Israelites' rod traditions.

Impact:
Though short-lived, the Bullard Pilgrims gained national notoriety and influenced discussions about religious extremism. Some members eventually joined the Shakers.

Notes:
Charismatic leadership under Bullard was absolute, with followers believing he was the Prophet Elijah. The group practiced extreme legalism and lifestyle regulation, including prohibitions on washing, requirements for specific clothing and bizarre eating practices. Their journey from Vermont to Arkansas represented a form of sacred pilgrimage, and their interaction with the Shakers demonstrates patterns of transmission between radical religious groups. Group identity was maintained through distinctive appearance and behavior that set them apart from mainstream society. Bullard may have been influenced by New Israelite traditions of using divining rods for prophetic purposes, though this connection is not definitively established.

29. Cochranites (Jacob Cochran's Movement) (c. 1818–1830s) — Maine

Description:
A radical perfectionist sect led by Jacob Cochran, practicing "spiritual wifery," ecstatic worship, and claiming apostolic restoration. Cochran assigned sexual partners to his followers and frequently reassigned them according to his prophetic direction.

Influences:
Second Great Awakening revivalism, radical perfectionism, Shakerism.

Impact:
The Cochranites were notorious for their practice of spiritual wifery, a form of non-monogamous sexuality that probably influenced later, more well-known groups and set a precedent for alternative family systems in American religion.

Notes:
Jacob Cochran's charismatic leadership was absolute, with followers believing in his prophetic authority to assign sexual partners. Non-monogamous sexuality was central to their practice, with spiritual wifery involving the temporary assignment and reassignment of communal mates. Gender innovation was present in women's participation in ecstatic worship, though male authority remained paramount. Group identity and boundary-making were strong, often leading to persecution. The group practiced ritual innovation through "holy dancing" and frenzied worship called "reaping." Transmission occurred through itinerant preaching and conversion of existing religious communities. The Cochranites are a key node in the genealogy of American non-monogamous sexuality and perfectionist communalism.

30. Kingdom of Matthias (c. 1828–1837) — New York

Description:
A small, authoritarian apocalyptic cult led by Robert Matthews, who claimed to be the messianic figure Matthias. He established a communal household in Sing Sing, New York, exercising total control over his followers.

Influences:
Burned-Over District revivalism, perfectionism.

Impact:
Though infamous and short-lived, the Kingdom of Matthias is a notable case study of authoritarian leadership, communal control, and prophetic claims in the fervent religious atmosphere of the Second Great Awakening.

Notes:
Charismatic and authoritarian leadership was absolute. Matthias claimed to be a divine prophet and exercised deification ideology. The group practiced communalism in a single household and was marked by intense legalism and lifestyle regulation dictated by Matthias. Group boundaries were maintained through distinctive dress and behavior. It ended in scandal and collapse, demonstrating the fragility of movements based solely on personal charisma.

31. Mormons (Latter Day Saints) (1830–Present) — New York, Ohio, Missouri, Illinois, Utah

Description:
A restorationist Christian movement founded by Joseph Smith, who claimed to have received divine revelations and translated an ancient record, the Book of Mormon. The movement sought to restore the original Christian church and establish Zion in preparation for the Second Coming.

Influences:
Burned-Over District revivalism, Alexander Campbell's Restoration Movement (via Sidney Rigdon, including the pre-Stone Campbell movement from 1809), Freemasonry, American folk magic, the broader environment of spiritual wifery which may include Cochranite practices and John C. Bennett.

Impact:
Mormonism grew into a major global religion and played a significant role in the settlement of the American West. Its unique theology, social organization, and history of conflict with mainstream society make it one of the most distinctive American-born religions.

Notes:
Joseph Smith's charismatic leadership and ongoing prophecy and revelation were foundational. The group practiced communalism in its early years through the United Order, significantly influenced by Sidney Rigdon, who brought communalistic ideas from his association with Alexander Campbell's Restoration Movement (beginning 1809, before the Stone-Campbell merger). Gender innovation included the introduction of polygamy, and women participated in healing rituals and temple ordinances. Esotericism began with Smith's treasure hunting activities using seer stones and divining rods before founding the church, with the majority of his early revelations received through his brown seer stone. Later esoteric influences include Masonic temple rites that heavily influenced Mormon temple ceremonies after Smith's 1842 initiation. The theology includes a deification ideology through eternal progression to godhood. Mormons see themselves as a chosen people, a modern Israel. They established sacred spaces like Nauvoo and Salt Lake City, with temples at their center. Strong group identity and boundary-making were forged through persecution and migration. Transmission occurred through a robust missionary system. Legalism is present in strict moral codes like the Word of Wisdom. Mormon polygamy developed through multiple influences within the broader environment of spiritual wifery practices. John C. Bennett may have influenced Joseph Smith regarding spiritual wifery concepts during the Nauvoo period, though Smith later distanced himself from Bennett's more libertine practices. Early Mormon polygamy included polyandrous marriages, with Joseph Smith marrying at least 11 women who were already married to other men, often to create "sealing" connections between influential families and Smith himself.

32. Millerites (1831–1844) — Northeast, Midwest

Description:
A widespread millenarian movement led by the Baptist preacher William Miller, who calculated that the Second Coming of Christ would occur in 1843 or 1844.

Influences:
Second Great Awakening, biblical apocalypticism, revivalism.

Impact:
The movement attracted tens of thousands of followers. After the "Great Disappointment" of 1844, the movement splintered, giving rise to several Adventist denominations, most notably the Seventh-day Adventist Church.

Notes:
Miller's charismatic leadership and prophetic claims were the movement's core. It was defined by its intense focus on a specific apocalyptic timeline. Group identity was strong, with followers separating from their former churches. The movement is a major node in the genealogy of American apocalypticism. Transmission occurred through tent meetings, publications, and evangelical networks. There is evidence of mutual interaction between Miller and Joseph Smith, with both prophets responding to each other's teachings about the Second Coming.

33. Oberlin Perfectionists (c. 1835–1860s) — Ohio

Description:
A form of Christian perfectionism that emerged from Oberlin College, led by figures like Charles Finney and Asa Mahan. It taught that Christians could, through faith and effort, attain a state of "entire sanctification" or freedom from willful sin in this life.

Influences:
Second Great Awakening revivalism, Wesleyan holiness theology.

Impact:
Oberlin Perfectionism was a major force in the Holiness Movement and influenced social reform, particularly abolitionism. It provided the theological groundwork for later Pentecostal and perfectionist groups.

Notes:
This movement centered on a deification ideology in the form of spiritual perfection. It fostered a strong group identity among students and faculty at Oberlin and influenced a generation of social reformers. Its legacy was transmitted through Oberlin's graduates and publications. Gender innovation included support for women's education and participation in reform movements. The movement's combination of perfectionist theology and social activism created a distinctive form of American Christianity.

34. Transcendentalism (c. 1836–1860) — New England

Description:
An intellectual, literary, and philosophical movement centered in New England, which held that divinity pervades all nature and humanity. It emphasized intuition and individual conscience over tradition and dogma.

Influences:
Unitarianism, German Idealism, European Romanticism, Asian religions.

Impact:
Transcendentalism produced some of America's most influential writers and thinkers, including Ralph Waldo Emerson and Henry David Thoreau. It deeply influenced American literature, religion, and philosophy, and was connected to social experiments like Brook Farm.

Notes:
Transcendentalism is a key example of American esotericism, blending Western and Eastern mystical ideas, and heavily influenced by Swedenborgian thought. Key figures like Emerson served as charismatic leaders. It championed a form of deification ideology, teaching the "divinity of man." While not a formal sect, it had a strong group identity and its own sacred spaces, like Walden Pond. Gender innovation appeared in support for women's rights and intellectual equality. The movement's emphasis on individual spiritual experience and connection with nature influenced later American spirituality.

35. Fourierist Phalanxes (c. 1840s) — Nationwide

Description:
A utopian socialist movement based on the writings of the French philosopher Charles Fourier. Dozens of communal "phalanxes" were established across the United States, aiming to create a harmonious society through cooperative labor and social organization.

Influences:
Charles Fourier's utopian socialism, American transcendentalism.

Impact:
Though nearly all the communities were short-lived, the Fourierist movement represented a major wave of secular utopianism in America and influenced later communal experiments.

Notes:
These communities were based on a detailed, almost legalistic social blueprint. Many, like Brook Farm in its later phase, had religious or spiritual underpinnings, blending socialism with liberal Christianity or Transcendentalism. They represent a significant branch of American communalism. Gender innovation was present in Fourier's theories about sexual freedom and women's equality. Some communities experimented with non-monogamous sexuality based on Fourier's concept of the "amorous minimum." Sacred spaces were designed according to Fourier's architectural principles for harmonious living.

36. Holiness Movement (c. 1840s–Present) — Nationwide

Description:
A movement that emerged from Methodism, emphasizing a post-conversion experience of "entire sanctification" or Christian perfection.

Influences:
Methodism, Wesleyan theology, Oberlin Perfectionism.

Impact:
The Holiness Movement gave rise to numerous denominations and was a direct precursor to the Pentecostal movement.

Notes:
The movement's core is a deification ideology in the form of spiritual perfection. It created a distinct identity within and outside of Methodism, with its own camp meetings, publications, and associations. Gender innovation included licensing women preachers and evangelists. Charismatic leadership emerged from revival preachers and camp meeting evangelists. Sacred spaces included camp meeting grounds and holiness churches. Transmission occurred through camp meetings, periodicals, and itinerant preaching networks.

37. Putney Community (1841–1847) — Vermont

Description:
A perfectionist Christian community founded by John Humphrey Noyes. It served as the direct precursor to the Oneida Community and was where Noyes first developed his radical theological and social doctrines, including complex marriage.

Influences:
Perfectionism, Second Great Awakening.

Impact:
This was the laboratory for the more famous Oneida Community, establishing the core tenets of Bible Communism.

Notes:
Charismatic leadership under Noyes was central. The community developed a deification ideology through perfectionism and experimented with non-monogamous sexuality through complex marriage. It is a key node in the lineage of alternative family systems and utopian communities. Gender innovation included expanded roles for women in community governance and sexual decision-making. The community's practices created strong boundaries with surrounding society and led to persecution that forced their relocation to New York.

38. Brook Farm (1841–1847) — Massachusetts

Description:
A famous utopian community founded by Unitarian minister George Ripley and other Transcendentalists. It sought to combine intellectual life with manual labor. It later converted to a Fourierist phalanx.

Influences:
Transcendentalism, utopian socialism, Fourierism.

Impact:
Brook Farm is one of America's most famous utopian experiments due to its association with major literary figures like Nathaniel Hawthorne. It exemplifies the intersection of intellectual, religious, and social reform movements.

Notes:
This community blended Transcendentalist spirituality with communal living. Its transition to a Fourierist model shows the transmission of utopian ideas. The community served as a sacred space for its members, a place to live out their ideals. Gender innovation was present in the community's emphasis on intellectual equality and shared domestic responsibilities. The community's combination of intellectual pursuits and manual labor represented a significant social experiment in American communalism.

39. Community of True Inspiration (Ebenezer & Amana Societies) (1842–Present) — New York; Iowa

Description:
German pietist Inspirationalists led by prophetic "Werkzeuge" ("Instruments") who migrated to New York (Ebenezer) then founded the seven communal Amana Colonies in Iowa (1855).

Influences:
German Lutheran mysticism, Jung-Stilling pietism, Moravian communal precedents.

Impact:
Created America's longest-lived large-scale religious commune (shared property until 1932), excelled in craftsmanship and industry (Amana appliances), and preserved German pietism on the frontier.

Notes:
Prophecy and revelation channelled through nightly "Inspiration Hours" where Werkzeuge delivered divine "Testimonies." Communalism comprehensive—common purse, assignment of labour, and celibate dormitories for single adults. Gender roles hierarchical but allowed women prophetic voices. Sacred spaces: village prayer halls and council houses. Legalism covered work rhythms, diet, and German-only schooling. Transmission: chain-migration networks from Hesse to New York to Iowa.

40. Mountain Cove Community (1842–1849) — Virginia

Description:
A mystical "Spirit-Fruit" commune founded by John W. Bryan, mixing Swedenborgian visions with Quaker quietism and charismatic trance dictations.

Influences:
Swedenborgian cosmology, Quaker Inner-Light doctrine, Shaker celibacy ideals.

Impact:
Though short-lived, it became a template for Spirit-guided communalism and influenced later Harmonial and Spiritualist communes.

Notes:
Prophecy and revelation flowed through "Spirit writings" Bryan produced in trance. Communalism entailed pooled labour, common purse, and near-celibate households. Gender roles were formally equal, but visionary women often delivered "spirit messages." Esotericism surfaced in Swedenborg-style angelology. Boundary-making included plain garb and secluded valley location. Transmission links: ex-members joined Andrew Jackson Davis's Harmonial Brotherhood, carrying celibate-communal ideals forward.

41. Oneida Community (1848–1881) — New York

Description:
A perfectionist communal society founded by John Humphrey Noyes. It practiced "complex marriage" (regulated non-monogamy), communal property, mutual criticism, and gender innovation, aiming to create a heaven on earth through radical social and theological transformation.

Influences:
Perfectionism, Putney Community, Fourierism, Bible Communism, Second Great Awakening.

Impact:
Oneida was the most radical and successful American experiment in non-monogamous communal living, influencing later utopian, feminist, and sexual liberation movements. Its economic success and internal discipline set it apart from other communes.

Notes:
John Humphrey Noyes's charismatic and prophetic authority was absolute, with his doctrine of perfectionism and "complex marriage" forming the community's core. Non-monogamous sexuality was highly regulated, with all adults considered married to each other under communal rules. Gender innovation included expanded roles for women and a critique of patriarchal marriage. Communalism was total, with shared property, collective labor, and mutual criticism as a form of ritual innovation and social control. Legalism and lifestyle regulation were extensive, covering every aspect of sexual, social, and economic life. Group identity and boundary-making were reinforced by unique marriage, dress, and ritual practices. The Oneida Community's innovations in family and sexuality created a lasting legacy for alternative family systems in America.

42. Spiritualism (1848–Present) — Nationwide

Description:
A widespread movement centered on the belief that the spirits of the dead can and do communicate with the living. It exploded in popularity after the experiences of the Fox sisters in Hydesville, New York.

Influences:
Swedenborgianism, Mesmerism, Quakerism.

Impact:
Spiritualism became a major religious and cultural force in the mid-19th century, attracting millions of adherents. It provided a platform for female leadership and influenced later esoteric and New Age movements.

Notes:
The movement was driven by charismatic mediums who claimed prophetic abilities and contact with spirits. Esotericism was inherent, focused on secret knowledge from the spirit world accessed through séances and mediumship, heavily influenced by Swedenborgian correspondence theory and Mesmerist trance states. Gender innovation was significant, as women could achieve high status as public mediums. Ritual innovation included the séance as a primary form of worship. Group identity was fluid, but the movement had strong boundaries with mainstream Christianity. Andrew Jackson Davis, the "Poughkeepsie Seer," developed the "Harmonial Philosophy" that provided intellectual framework for the movement.

43. Christadelphians (c. 1848–Present) — Nationwide

Description:
A restorationist and millenarian Christian group founded by Dr. John Thomas. They reject the Trinity, hell, and the immortality of the soul, and await the literal return of Christ to establish a kingdom on Earth.

Influences:
Restoration Movement, Millerism.

Impact:
The Christadelphians represent another distinct offshoot of the restorationist impulse in 19th-century America.

Notes:
This group is defined by its unique combination of theological doctrines, which creates a strong group identity and boundaries. They see themselves as a chosen remnant awaiting the kingdom. Charismatic leadership under Dr. John Thomas established the group's distinctive doctrines. The group practices strict biblical literalism and maintains strong boundaries with other Christian denominations. Transmission occurs through biblical study and ecclesial networks.

44. Berlin Heights Free Love Community (1850s) — Ohio

Description:
A free love community established in Berlin Heights, Ohio, that advocated for sexual freedom and the abolition of marriage as "sexual slavery." Led by figures like Francis and Francelia Barry and James Clay.

Influences:
Fourierism, Spiritualism, social radicalism, Perfectionism.

Impact:
Berlin Heights became one of the most visible free love communities in America, attracting national attention and controversy. It influenced later movements for sexual freedom and feminism.

Notes:
The community practiced non-monogamous sexuality as a core principle, viewing traditional marriage as oppressive. Gender innovation was evident in women's expanded roles and sexual autonomy. The community's identity was built around radical sexual and social theories, creating strong boundaries with conventional society. Transmission of ideas occurred through publications and lectures by community members. Berlin Heights stands as a prominent example of the intersection of sexual reform, communalism, and radical gender ideology in antebellum America.

45. Free Love Communities (general, 1850s) — Nationwide

Description:
A variety of intentional communities rejecting monogamous marriage and advocating sexual freedom, including but not limited to Berlin Heights.

Influences:
Fourierism, Spiritualism, Perfectionism.

Impact:
Precursor to later sexual liberation and communal experiments.

Notes:
Non-monogamous sexuality and gender innovation were central features of these communities. Charismatic leadership varied by community but often emerged from reform movements. The communities developed alternative theories of marriage and sexuality based on individual freedom and women's rights. Sacred spaces were created as alternatives to conventional family structures. Group identity was built around radical sexual and social theories. Transmission occurred through reform networks, periodicals, and lectures.

46. Magnetic Society of New Orleans (1850–c. 1857) — Louisiana

Description:
A Mesmerist lodge that offered public demonstrations of animal magnetism, spirit travel, and "magnetic healing," led by physician-showman Dr Joseph Bartlett.

Influences:
Franz Mesmer's animal magnetism, popular phrenology, French Spiritisme.

Impact:
Normalised trance-healing in the Gulf South, fed directly into local Spiritualist circles, and inspired Creole publications on mesmerism and spirit rapport.

Notes:
Charismatic leadership was theatrical—Bartlett staged mass "magnetic sleeps" validating prophetic revelations from entranced clairvoyants. Esotericism blended Mesmerist fluid theory with Catholic mysticism. Ritual innovation: weekly public séances under magnetic passes. Group identity relied on professional titles ("Doctor," "Professor") and paid instruction, creating a boundary from folk conjure. Transmission: graduates opened mesmerist clinics from Mobile to Galveston, seeding Gulf-coast Spiritualism.

47. Harmonial Brotherhood (c. 1851–1860s) — New York

Description:
A Spiritualist study-circle and short-lived communal project built around trance-medium Andrew Jackson Davis's "Harmonial Philosophy," promoting health reform, vegetarianism, and spirit education.

Influences:
Swedenborgian correspondences, Mesmerism, Transcendentalist health reform.

Impact:
Systematised Spiritualist cosmology, popularised vegetarian communes, and fed doctrinal material to later New-Thought and Theosophical writers.

Notes:
Prophecy and revelation issued through Davis's voluminous trance lectures (Great Harmonia series). Communalism (briefly attempted at "Summerland Home" near Poughkeepsie) featured shared labour, hydrotherapy, and co-education. Gender innovation: female mediums were equal lecturers. Esotericism permeated spirit-geography charts and aura diagnostics. Legalism stressed temperance, dress reform, and moral purity. Boundary-making included publishing houses and lecture circuits distinct from orthodox churches.

48. Amana Colonies (Community of True Inspiration) (1855–Present) — Iowa

Description:
The seven villages established by the Community of True Inspiration after their migration from Ebenezer, New York, to Iowa.

Influences:
German Lutheran mysticism, pietist communalism.

Impact:
Became one of the most successful and long-lasting communal societies in American history.

Notes:
Continuation of the Community of True Inspiration with the same characteristics: prophetic leadership through Werkzeuge, comprehensive communalism, German cultural preservation, and strict lifestyle regulation. The Iowa location allowed for greater isolation and agricultural success than their previous New York settlement.

49. Rosicrucian Influence (1856–Present) — Nationwide

Description:
A Western esoteric tradition emphasizing secret wisdom, spiritual transformation, and alchemical symbolism, revived in America through various manifestations.

Influences:
European Rosicrucian manifestos, Hermeticism.

Impact:
Influenced American occultism, including the Fraternitas Rosae Crucis and later esoteric societies.

Notes:
Transmission through printed manifestos, secret societies, and fraternal orders. Esotericism centered on Hermetic philosophy and alchemical symbolism. The tradition provided foundational concepts for later American occult movements. Group identity was maintained through secrecy and initiation. Various American groups claimed Rosicrucian lineage, with varying degrees of authenticity.

50. Fraternitas Rosae Crucis (1856–Present) — Pennsylvania; Nationwide

Description:
First durable American Rosicrucian order, founded by Paschal Beverly Randolph, blending Hermeticism, sex-magic teachings, and Afro-American Spiritualist currents.

Influences:
European Rosicrucian manifestos, Hermetic Kabbalah, Randolph's West-Indian occult heritage.

Impact:
Linked high-grade Freemasonry with esoteric physiology, prefigured modern occult fraternities (AMORC, O.T.O.), and introduced Afro-esoteric discourse into American Rosicrucianism.

Notes:
Charismatic leadership: Randolph claimed clairvoyant journeys and spirit dictations from "Sar" masters. Esotericism dominated via talismanic magic and "Eulis" sexual-alchemy rites. Ritual innovation fused Rosicrucian grades with mesmerist techniques. Boundary-making: oath-bound secrecy and racial inclusivity (rare for 1850s lodges). Transmission: printed monographs and travelling initiations seeded circles in San Francisco and Boston.

Description:
An interdenominational network of camp meetings promoting "the Pentecostal baptism of perfect love," foreshadowing later Pentecostal revivals.

Influences:
Methodist perfectionism, Oberlin Holiness, Phoebe Palmer's "altar theology."

Impact:
Standardized Holiness terminology and practices, trained women preachers, and helped shape the Pentecostal movement.

Notes:
Charismatic leadership drawn from revivalists and women evangelists like Phoebe Palmer. Prophecy occasional via camp-meeting testimonies; eschatology stressed imminent outpouring of Spirit. Communalism limited to temporary tent-cities but fostered mutual-aid networks. Gender innovation: women evangelists licensed to preach. Ritual innovation: public "altar consecration" for instantaneous sanctification. Transmission: annual rotating camps across states formed a mobile lineage linking Holiness and nascent Pentecostalism.

52. Free Methodist Church (1860) — New York

Description:
A Holiness denomination founded by B.T. Roberts and others who were expelled from the Methodist Episcopal Church for their radical social and religious views.

Influences:
Holiness Movement, abolitionism.

Impact:
The Free Methodist Church institutionalized a more radical form of Wesleyan Holiness, emphasizing social justice for the poor and marginalized.

Notes:
This group's formation was an act of boundary-making, separating from a parent denomination over issues of legalism, lifestyle, and social justice. It carried forward the perfectionist ideology of the Holiness movement. Gender innovation included support for women's preaching and leadership roles. The church maintained strict standards of dress and behavior while advocating for social reform. Transmission occurred through camp meetings, educational institutions, and missionary work.

53. Advent Christian Church (1860–Present) — New England

Description:
The largest body to coalesce from the post-Millerite Albany Adventists, formally organised in 1860 and teaching conditional immortality, annihilation of the wicked, and imminent premillennial return of Christ.

Influences:
William Miller's chronology, George Storrs's conditional-immortality tract, anti-creedal Restorationism.

Impact:
Provided organisational stability for scattered Millerites, pioneered annihilationist theology later adopted by Jehovah's Witnesses, and sent early Adventist missionaries to South America and India.

Notes:
Charismatic but non-prophetic leadership (Jonathan Cummings, Jonas Wendell) kept apocalyptic fervour alive without date-setting. Communalism minimal, but mutual-aid societies were strong. Boundary-making centred on Sabbath debates and soul-sleep doctrine. Transmission relied on camp-meetings and World's Crisis periodical.

54. Holiness Pentecostals (1860–Present) — Nationwide

Description:
A movement emphasizing the experience of "baptism in the Holy Spirit," glossolalia, and divine healing, emerging from the Holiness and camp-meeting networks.

Influences:
Holiness Movement, National Camp-Meeting Association.

Impact:
Laid the groundwork for the 20th-century Pentecostal explosion.

Notes:
Transmission through camp meetings, itinerant preachers, and lay networks. Gender innovation included women preachers and evangelists in prominent roles. Charismatic leadership emerged from Holiness revival preachers. Deification ideology was present in the belief in divine healing and spiritual empowerment. Ritual innovation included speaking in tongues and divine healing practices. The movement represents the culmination of 19th-century perfectionist and Holiness traditions.

Section 2: Synthesis and Thematic Analysis

Charismatic Leadership

Charismatic leadership was the engine of innovation and cohesion across the American religious landscape before 1860. Prophets and visionaries—Joseph Smith (Mormons), Ann Lee (Shakers), John Humphrey Noyes (Oneida), William Miller (Millerites), Nathaniel Wood (New Israelites), Shadrack Ireland (Immortalists), Jacob Cochran (Cochranites), Handsome Lake (Longhouse Religion), John Dorrill (Dorrilites), and others—often claimed direct revelation, new scripture, or supernatural gifts, shaping doctrine and group boundaries. Some traditions, like the Quakers, democratized charismatic authority, allowing any member to speak “as moved by the Spirit”. In Black churches (AME, Abyssinian Meeting House), charismatic founders catalyzed both spiritual and social leadership, often in the face of racial oppression. When such leadership was routinized (Shakers, Amana), groups achieved stability; when not, movements often fragmented or dissolved (Bullard’s Pilgrims, Dorrilites, Kingdom of Matthias).

Prophecy and Revelation

Prophecy and direct revelation were central to innovation and boundary-making. Joseph Smith’s ongoing revelations shaped Mormon theology and migration. Ann Lee’s “gift” revelations among the Shakers produced new hymns, dances, and communal regulations. William Miller’s apocalyptic calculations mobilized thousands and, after the “Great Disappointment,” led to new Adventist denominations. Noyes’s “Bible Communism” at Oneida evolved through ongoing revelation. Prophecy also functioned as a tool for social critique and adaptation: Handsome Lake’s visions reformed Iroquois society; Amana Werkzeuge’s nightly “Inspiration Hours” maintained communal discipline; Spiritualist mediums democratized prophecy, allowing women and marginalized people to claim spiritual authority. Even groups that officially rejected new revelation (Unitarians, Christian Connection) often invoked the “leading of the Spirit” for reform.

Communalism and Shared Property

Communalism appeared in diverse forms: Ephrata Cloister, Shakers, Oneida, Labadists, Putney, Amana, Mountain Cove, Bible Communists, Fourierist Phalanxes, and Free Love Communities all experimented with collective property, labor, and alternative family structures. Indigenous societies often practiced communal land stewardship and ritual. Communal economies reinforced spiritual ideals—celibacy at Ephrata and Shakers, perfectionist sexuality at Oneida, or “consecration” in early Mormon settlements. Amana’s industrial success and strict discipline enabled longevity, while many others failed due to financial strain or leadership crises. Black churches and the Abyssinian Meeting House fostered strong mutual aid networks.

Gender Innovation

Gender innovation was pervasive and diverse. Shakers institutionalized gender parity and dual leadership. Moravians, especially in the Jesus Is Female movement, developed a theology of Christ’s feminine aspects and organized choir houses by gender and age. Quakers empowered women as preachers and elders, while Spiritualism elevated women as mediums and public intellectuals. Voodoo priestesses like Marie Laveau wielded spiritual and social power in Black and Creole communities. Oneida’s complex marriage gave women a say in sexual and reproductive decisions, while Free Love Communities and Berlin Heights advocated female sexual autonomy. Native American societies recognized two-spirit individuals as spiritually significant. The Society of the Woman in the Wilderness defined itself through male-exclusive spirituality, while Black churches created new spaces for women’s leadership. Some groups, like the Immortalists and Cochranites, challenged gender and sexual norms through communal arrangements.

Non-Monogamous Sexuality and Alternative Family Systems

Alternative family systems and non-monogamous sexuality were central to several movements. Oneida’s complex marriage system, Mormon polygamy, Cochranite spiritual wifery, Immortalist communal sexual arrangements, and Free Love Communities all challenged prevailing norms. These systems were both spiritual discipline and social experiment—intended to eliminate jealousy, foster equality, or build dynastic alliances. Native American societies sometimes practiced polygamy among elites. Bible Communists and Scattered Perfectionist Bands experimented with communal child-rearing or group marriage. These innovations attracted legal persecution and social ostracism, but left a lasting legacy on debates about marriage, gender, and personal freedom.

Esotericism

Esotericism flourished in the American religious landscape, blending European traditions (Rosicrucianism, Hermeticism, Freemasonry, Swedenborgianism) with indigenous and African-diasporic practices (Powwow, Voodoo). Groups like the Society of the Woman in the Wilderness, Ephrata Cloister, and Fraternitas Rosae Crucis imported and adapted alchemy, astrology, and sex-magic. Freemasonry’s ritual symbolism influenced Mormon temple rites. Folk magic—divining rods, seer stones, treasure seeking—was prominent among New Israelites, Bullard’s Pilgrims, and early Mormon leaders. Spiritualism universalized esoteric practice, making mediumship, séances, and spirit communication accessible to millions. Mesmerism and Harmonial Philosophy blended science, healing, and spiritual revelation, while Powwow and Voodoo maintained distinct esoteric lineages.

Deification Ideology

The aspiration to become divine or attain spiritual perfection was a powerful current in American religious innovation. Shakers sought union with the Christ-spirit and saw Ann Lee as the female Christ. Oneida’s “Bible Communism” promised collective perfection. Mormonism taught that humans could become gods through obedience and ritual. Oberlin Perfectionists and the Holiness Movement insisted that “entire sanctification” was possible in this life. Transcendentalists asserted the “divinity of man”. Immortalists claimed literal bodily immortality. Moravian mystics developed a theology of mystical marriage to Christ. Universalists and Unitarians taught the improvability or eventual salvation of all souls. Native American revitalization movements sometimes promised transformation into a perfected, immortal state. Spiritualists and Harmonial Brotherhood adherents imagined the soul’s progressive perfection through spiritual development.

Israelite or Chosen-People Identity

The idea of being a “chosen people” or a new Israel was a potent source of identity and mission. Puritans saw themselves as a “city upon a hill”. New Israelites claimed literal descent from the Ten Tribes. Mormons framed themselves as modern Israel, with new scripture and temple-building. African-American churches, especially the AME and Abyssinian Meeting House, drew on Exodus imagery to articulate a theology of liberation. Handsome Lake’s Longhouse Religion likened Iroquois survival to a covenant peoplehood. Shakers and Ephrata Cloister used Israelite imagery to frame their communal experiments. These identities legitimized separation, distinctive law codes, and territorial aspirations.

Sacred Spaces

American religious innovators sacralized space in diverse ways. Native American traditions held landscapes and rivers as sacred. Shaker villages were planned as “heaven on earth”. Ephrata Cloister and Society of the Woman in the Wilderness created monastic enclaves. Moravian settlements featured choir houses and cemeteries designed for spiritual equality. Mormon temples became the epicenter of ritual life. Oneida’s Mansion House was both a home and a sacred experiment. Amana Colonies placed prayer halls at the center of each village. Freemason lodges and Rosicrucian temples were designed with esoteric symbolism. Voodoo and Powwow traditions sacralized urban crossroads, cemeteries, and homes. Black churches like the Abyssinian Meeting House became sanctuaries for worship and organizing.

Group Identity and Boundary-Making

Boundary-making was both protective and creative. Distinctive dress—Shaker garb, Quaker gray, Ephrata white habits, Voodoo turbans, Oneida attire—signaled separation. Dietary codes, such as New Israelites’ kosher-style laws, Shaker vegetarianism, and Mormon Word of Wisdom, reinforced discipline. Pacifism set Quakers, Dunkers, and Shakers apart. Ritual exclusivity (Freemason oaths, Mormon temple ordinances, Voodoo ceremonies) created inner circles. Migration and seclusion—Mormons heading west, Shakers and Amana Colonists seeking rural isolation, Bullard’s Pilgrims marching south—manifested spiritual boundaries. Legalism and discipline were enforced through rule-books, public confession, mutual criticism, or expulsion. Racial and ethnic boundaries were asserted by AME, Abyssinian Meeting House, Powwow, and Voodoo.

Transmission and Lineage

Transmission of ideology and identity was achieved through oral tradition, apprenticeship, missionary work, print culture, communal child-rearing, formal initiation, ritual performance, family migration chains, annual gatherings, and adaptation. Shaker communal child-rearing, Mormon missionary work, Moravian hymnals, Spiritualist lectures, Amana’s schooling, Holiness camp meetings, and kinship networks in AME and Abyssinian Meeting House all sustained group identity. Adaptation and resilience were vital for groups like the Scattered Perfectionist Bands, Dorrilites, and Bible Communists.

Legalism and Lifestyle Regulation

Legalism and lifestyle regulation were central to maintaining group discipline and identity. Ephrata’s night vigils, vegetarianism, and celibacy; Shaker communal labor and confession; Amana’s prayer-hour whistles and German-only schooling; Oneida’s sexual interview boards; Holiness and Free Methodist bans on tobacco and dress; Quaker meeting discipline; Voodoo ritual taboos; and Free Love legal experiments all functioned as both pedagogy and social control.

Ritual Innovation

Ritual creativity flourished: Shaker ecstatic dance and “gift” songs, Oneida’s mutual criticism and complex marriage ceremonies, Mesmerist trance lectures, Powwow hex-signs and Bible healing, Randolph’s Rosicrucian sex-magic rites, Holiness altar consecrations, Spiritualist séances and spirit raps, Free Love communal ceremonies, Voodoo possession dances, Moravian love feasts, and Black sacred music at Abyssinian Meeting House all provided experiential confirmation of doctrine and reinforced group boundaries.

Section 3: Patterns of Transmission and Adaptation

This section examines documented lineages of influence between American religious and esoteric movements to 1860, tracing how beliefs, practices, and organizational models were transmitted and adapted across groups. Each lineage is supported by scholarly evidence and avoids speculative connections that lack historical documentation.

Folk Magic and Esoteric Lineages

1. Divining Rod Transmission: Folk Magic → New Israelites → Parallel Influences on Bullard & Cowdery → Early Mormonism

Genealogy:

Anglo-American Folk Magic & Money Digging (late 18th–early 19th c.)

↓

Divining Rod and Treasure-Seeking Traditions

↓

New Israelites (Nathaniel Wood, c. 1790s–1802)

↓

├── Isaac Bullard's Pilgrims (1817–1818)

│ (rod use for prophetic purposes)

│

└── William Cowdery → Oliver Cowdery (early 1800s)

↓

Oliver Cowdery's "Rod of Nature" in Early Mormonism

↓

Early Mormon Rod Use (Oliver Cowdery, Heber C. Kimball)

Analysis & Commentary:
The use of divining rods for both treasure hunting and spiritual revelation was widespread in early American folk magic, especially in New England and upstate New York. The New Israelites, led by Nathaniel Wood, were a key node in this tradition: they became known for using rods not only to seek treasure but to receive divine messages, blending folk magic with religious revelation. This practice influenced two separate lineages: Isaac Bullard adopted rod use for prophetic purposes in his millenarian sect, while William Cowdery, father of Oliver Cowdery, participated in New Israelite rod traditions. However, Bullard did not influence Cowdery—both were independently influenced by the New Israelites' innovations. Oliver Cowdery became known for his "gift of working with the rod," which was explicitly recognized in early Mormon scripture and practice, and Heber C. Kimball also used rods for revelation and spiritual guidance. This demonstrates how folk magic traditions persisted and adapted within new religious contexts.

2. Seer Stone Transmission: Folk Magic → Joseph Smith → Mormon Translation and Revelation

Genealogy:

Anglo-American Folk Magic & Money Digging

↓

Seer Stone ("Peep Stone") and Scrying Traditions

↓

Joseph Smith's Treasure Seeking (c. 1820s)

↓

Joseph Smith's Translation of Book of Mormon via Seer Stone

↓

Ongoing Mormon Revelations through Seer Stone Practice

Commentary:
Seer stones, or "peep stones," were common tools in early American folk magic, used for scrying—seeking hidden knowledge or treasure by gazing into a stone. Joseph Smith and his family participated in this culture: Smith used seer stones for treasure seeking in the 1820s, a practice attested by neighbors, family, and later church sources. Smith's method—placing the stone in a hat to block out light and "see" visions—was typical of regional scrying practices. After his treasure-seeking years, Smith continued to use his brown seer stone as his primary means for translating the Book of Mormon and receiving many early revelations. This represents a direct continuation of folk magic practice into Mormon religious innovation.

3. European Esoteric Transmission: Rosicrucianism & Hermeticism → German Pietist Groups → American Esotericism

Genealogy:

European Rosicrucianism, Hermeticism, Alchemy

↓

Society of the Woman in the Wilderness (Johannes Kelpius, 1694–1740)

↓

Ephrata Cloister (Conrad Beissel, 1732–1814)

↓

Influence on American Transcendentalism

Commentary:
German Pietist and esoteric traditions, including Rosicrucianism and Hermeticism, were brought to America by Johannes Kelpius and his followers. The Society of the Woman in the Wilderness practiced alchemy, astrology, and Christian theosophy, directly transmitting European esoteric currents into the American context. Conrad Beissel's Ephrata Cloister inherited and adapted these traditions, developing elaborate mystical practices, symbolic art, and musical compositions that encoded esoteric knowledge. This lineage influenced broader American esoteric currents, including Transcendentalism's mystical philosophy.

4. Freemasonic Transmission: European Lodges → American Freemasonry → Mormon Temple Rites

Genealogy:

European Freemasonry

↓

American Masonic Lodges (c. 1730s–present)

↓

Joseph Smith's Nauvoo Lodge Initiation (1842)

↓

Mormon Temple Endowment Ceremonies

Commentary:
Freemasonry, with its Hermetic symbols, ritual degrees, and secret initiations, became a major esoteric institution in America. Joseph Smith's initiation into Freemasonry in Nauvoo provided direct access to Masonic ritual patterns, which were quickly incorporated into Mormon temple ceremonies. The adaptation demonstrates how esoteric traditions were transmitted through institutional membership and then transformed to fit new theological contexts.

Spiritualist and Mystical Lineages

5. Swedenborgian-Spiritualist Transmission: European Mysticism → American Spiritualism

Genealogy:

Emanuel Swedenborg's Writings (mid-1700s)

↓

American Swedenborgian Societies

↓

├── Transcendentalist Movement (Ralph Waldo Emerson)

│

├── Andrew Jackson Davis → Harmonial Philosophy

│ ↓

│ └── Harmonial Brotherhood Communes

│

└── Fox Sisters (1848) → Modern Spiritualism

↓

├── National Spiritualist Networks

├── Female Medium Leadership

└── Mountain Cove Community

Commentary:
Swedenborg's elaborate cosmology of spiritual worlds and communication with spirits provided the intellectual framework for American Spiritualism. Andrew Jackson Davis systematized these ideas into Harmonial Philosophy, while the Fox Sisters popularized spirit communication practices. This stream demonstrates how European theological innovation was adapted to American democratic and egalitarian contexts, particularly in elevating women's spiritual authority through mediumship.

6. Mesmerist Transmission: European Animal Magnetism → American Magnetic Societies → Spiritualism

Genealogy:

Franz Mesmer's Animal Magnetism

↓

American Magnetic Societies (1840s–1850s)

↓

Magnetic Society of New Orleans (Dr. Joseph Bartlett)

↓

Integration with Spiritualist Practice

Commentary:
Mesmerism was popularized through public demonstrations and magnetic societies, feeding directly into Spiritualist practices of trance and mediumship. The Magnetic Society of New Orleans exemplifies how Mesmerist techniques were adapted for American audiences and eventually integrated into broader Spiritualist networks.

Communal and Celibacy Lineages

7. Communal Celibacy Transmission: German Pietism → American Communalism

Genealogy:

Society of the Woman in the Wilderness (1694–1740)

↓

Ephrata Cloister (1732–1814)

↓

Immortalists (Shadrack Ireland, 1750–1780)

↓

Shakers (1774–present)

Commentary:
The Society of the Woman in the Wilderness established the first sustained model of communal celibacy in America through all-male monastic living. Conrad Beissel adapted this into a larger, more systematic organization with parallel male and female houses at Ephrata. The Immortalists served as a direct bridge to the Shakers, who acquired Ireland's property and absorbed several members after his death. The Shakers then transformed celibacy from ascetic preparation into a theology of gender equality and ecstatic worship.

8. German Pietist Communalism: European Inspiration → American Colonies

Genealogy:

German Lutheran Mysticism & Pietism

↓

Community of True Inspiration (Ebenezer, 1842)

↓

Amana Colonies (Iowa, 1855)

Commentary:
The Community of True Inspiration represents a direct transmission of German pietist communalism to America, maintaining their "Inspiration Hours," German-language education, and communal economy. Their migration from Ebenezer, New York, to the Amana Colonies in Iowa demonstrates how European communal traditions adapted to American frontier conditions while preserving core religious practices.

Restorationist and Millenarian Lineages

9. Restorationist Transmission: Campbell Movement → Mormon Communalism

Genealogy:

Christian Association of Washington (Thomas & Alexander Campbell, 1809)

↓

Disciples of Christ (pre-Stone movement)

↓

Stone-Campbell Movement (merger, 1832)

↓

Sidney Rigdon

↓

Mormon Communalism (Law of Consecration, United Order)

Commentary:
Thomas and Alexander Campbell launched their restorationist movement in 1809, advocating restoration of New Testament Christianity and communal economic principles. Sidney Rigdon, a key leader in the Campbell movement, converted to Mormonism and brought restorationist theology and communal economic ideas, which directly shaped early Mormon communal experiments. This represents a clear, documented chain of transmission.

10. Millenarian Transmission: Burned-Over District → Adventist Fragmentation

Genealogy:

Burned-Over District Prophetic Culture (Second Great Awakening)

↓

├── William Miller's Millerite Movement (1831–1844)

│ ↓

│ ├── Great Disappointment (October 22, 1844)

│ │ ↓

│ │ ├── Advent Christian Church (1860)

│ │ ├── Seventh-day Adventist Church (1863)

│ │ └── Various Smaller Adventist Bodies

│ │

│ └── Interaction with Joseph Smith (mutual influence on Second Coming prophecies)

│

└── Joseph Smith's Mormon Revelations (1830–1844)

Commentary:
The Burned-Over District served as a crucible for millenarian innovation. William Miller's movement and Joseph Smith's revelations emerged from the same regional context, and there is direct evidence of mutual interaction: Joseph Smith issued revelations in response to Miller's predictions, demonstrating how prophetic movements influenced each other. After the Great Disappointment, Millerite fragmentation led to multiple Adventist denominations, showing adaptation rather than abandonment of millenarian expectation.

Non-Monogamous Sexuality and Alternative Family Systems

11. Spiritual Wifery Transmission: Perfectionism → Communal Sexual Innovation

Genealogy:

Perfectionist Theology (1740s–1800s)

↓

Jacob Cochran's Cochranites (1818–1830s)

├── Spiritual Wifery with Prophetic Assignment

└── Influence on John Humphrey Noyes's Study of Alternative Sexuality

↓

├── Putney Community (1841–1847)

└── Oneida Community Complex Marriage (1848–1881)

Commentary:
Noyes explicitly studied Cochranite practices and incorporated modified versions of spiritual wifery into his perfectionist theology. The evolution from Cochran's prophetically assigned partnerships to Noyes's systematized "complex marriage" demonstrates adaptation of transmitted concepts to different theological frameworks.

12. Mormon Polygamy Development: Multiple Influences → Nauvoo Practice

Genealogy:

Broader Spiritual Wifery Environment (1820s–1840s)

├── Cochranite Practices

├── John C. Bennett's Influence

└── Immortalists' Spiritual Wifery

↓

Mormon Polygamy (Nauvoo period)

├── Polyandrous "Sealing" Marriages

└── Dynastic Family Connections

Commentary:
Mormon polygamy emerged within a broader environment of spiritual wifery practices. John C. Bennett may have influenced Joseph Smith during the Nauvoo period, and Mormon missionaries documented contact with Cochranite communities. Early Mormon polygamy included polyandrous marriages and "sealing" of families to Joseph Smith, demonstrating how alternative sexuality concepts were adapted to Mormon theological frameworks.

13. Free Love Movement: Fourierist Theory → American Communities

Genealogy:

Charles Fourier's Utopian Socialism

├── "Amorous Minimum" and Abolition of Marriage

└── Fourierist Phalanxes in America (1840s)

↓

├── Brook Farm (Fourierist phase)

└── Influence on Free Love Theory

↓

├── Perfectionism and Spiritualism

└── Berlin Heights Free Love Community (1850s)

↓

General Free Love Communities Movement

Commentary:
Fourier's theories about sexual freedom and the abolition of marriage influenced American utopian experiments. His "amorous minimum" promoted multiple sexual encounters and challenged traditional marriage structures. These ideas, combined with Perfectionist theology and Spiritualist concepts of individual liberty, led to Free Love Communities like Berlin Heights, which advocated female sexual autonomy and non-monogamous relationships as principles of social reform.

African-Diasporic and Folk Traditions

14. Voodoo Transmission: African Traditions → Louisiana Syncretism

Genealogy:

West African Vodun & Central African Spiritual Practices

↓

Louisiana Voodoo (18th c.–present)

├── Marie Laveau's Priestess Leadership

├── Catholic-African Syncretism

└── Urban Ritual Networks

Commentary:
Louisiana Voodoo represents a complex syncretism of West African spiritual practices, Catholicism, and French-Spanish occult traditions. The tradition maintained African-derived priestess leadership while adapting to urban American contexts through coded Catholic imagery and public ceremonies.

15. Pennsylvania German Folk Magic: European Traditions → American Adaptation

Genealogy:

German Lutheran Folk Christianity & Grimoire Traditions

↓

Pennsylvania Dutch Immigration

↓

Powwow (Braucherei) Tradition (18th c.–present)

├── Hex-Sign Barn Decorations

├── Biblical Healing Formulas

└── Rural Magical Networks

Commentary:
The Powwow tradition preserved German folk magical practices in American rural contexts, blending Christian prayers with esoteric symbols and Native American herbal knowledge. This tradition maintained ethnic boundaries while adapting to American religious pluralism.

Conclusion

These documented lineages demonstrate that transmission of religious innovations in antebellum America occurred through personal networks, geographical proximity, published materials, and institutional connections. The patterns show adaptation and synthesis rather than simple copying, as each group modified transmitted elements to fit their own theological and social contexts. Understanding these genealogies illuminates both the diversity and interconnectedness of American religious innovation before 1860, revealing how seemingly distinct movements participated in broader currents of spiritual experimentation and social reform.

Section 4: Glossary of Terms

This glossary provides concise definitions and contextual explanations for key terms, concepts, and practices used throughout Sections 1–3. Terms are selected based on their relevance to the religious, esoteric, and communal movements discussed, and all definitions are grounded in the context of antebellum American history.

Abyssinian Meeting House
Historic Black church in Portland, Maine, central to African American religious autonomy and abolitionist organizing in New England.

Afro-American Spiritualist Currents
Esoteric and ritual traditions of African descent, often blended with Christian, Spiritist, or occult elements. Prominent in Louisiana Voodoo and Paschal Beverly Randolph’s Rosicrucianism.

Alchemy
A spiritual and proto-scientific tradition aiming to transform matter and achieve spiritual perfection, practiced by groups such as the Society of the Woman in the Wilderness and Ephrata Cloister.

Animal Magnetism
A theory and practice of healing and trance induction, developed by Franz Mesmer, involving an invisible natural force believed to have physical and spiritual effects. Influential in Mesmerist societies and early Spiritualism.

Braucherei (Powwow)
A Pennsylvania Dutch system of folk healing and magic, combining Christian prayers, Germanic charms, and Native herbal knowledge. Practiced by powwowers.

Charismatic Leadership
Authority based on personal magnetism, spiritual gifts, or claims of direct revelation, as opposed to institutional office. Central to prophets and founders of new sects.

Chosen People Identity
The belief that a group is specially selected by God for a unique mission or covenant, as seen in Mormons, New Israelites, and African American churches using Exodus imagery.

Communalism
A social and economic system in which property and resources are owned collectively and labor is shared, practiced in Ephrata Cloister, Shakers, Oneida, Amana, and various utopian communities.

Complex Marriage
A system of regulated, non-monogamous relationships in which all adult members are considered married to each other, developed by the Oneida Community.

Conjure/Gris-gris
Protective, healing, or cursing charms and rituals in Louisiana Voodoo, blending West African, Native, and Catholic elements.

Deification Ideology
Theological belief that humans can become divine or attain spiritual perfection, taught in various forms by Mormons, Shakers, Oneida, Perfectionist, and Holiness movements.

Divining Rod
A forked stick or rod used in folk magic for dowsing—seeking water, minerals, treasure, or (in some groups) revelation. Used by New Israelites, Isaac Bullard, Oliver Cowdery, and early Mormon leaders.

Ecstatic Worship
Rituals involving trance, dance, or spirit possession, designed to induce altered states and direct spiritual experience. Practiced by Shakers, Spiritualists, Voodoo adherents, and others.

Esotericism
Belief in secret or hidden spiritual knowledge accessible through initiation, ritual, or mystical experience. Manifested in Freemasonry, Rosicrucianism, Ephrata Cloister, Mormon temple rites, and Spiritualism.

Fourierism
A utopian socialist system developed by Charles Fourier, emphasizing communal living (phalanxes), sexual freedom, and social harmony. Influenced Brook Farm and Free Love Communities.

Fox Sisters
Margaret and Kate Fox, whose 1848 “spirit rappings” in Hydesville, NY, are credited with launching the American Spiritualist movement.

Free Love Communities
Intentional communities and reform movements (e.g., Berlin Heights) that advocated for sexual freedom, the abolition of marriage, and gender equality, often influenced by Fourierism, Perfectionism, and Spiritualism.

Freemasonry
A fraternal order with esoteric roots, emphasizing ritual, symbolism, and moral teachings. Influenced American civic and religious culture and contributed ritual elements to Mormon temple practice.

Fraternitas Rosae Crucis
An American Rosicrucian order founded by Paschal Beverly Randolph, blending Hermeticism, sex-magic, and Afro-American Spiritualist currents.

Gender Innovation
Any significant departure from prevailing gender roles, including dual leadership (Shakers), female priesthood (Voodoo), two-spirit recognition (Native American traditions), and experimental gender theologies (Moravians).

Gift Songs
Spontaneous spiritual songs believed to be received from the Holy Spirit, central to Shaker worship and some Perfectionist revivals.

Harmonial Philosophy
A Spiritualist cosmology developed by Andrew Jackson Davis, positing that health and spiritual progress result from harmonizing with universal laws and spirit guidance.

Inner Light
A Quaker doctrine holding that the divine spirit is present in every person and can provide direct guidance, superseding external authority.

Israelite Identity
The claim to literal or spiritual descent from the biblical Israelites, used by groups such as the New Israelites and Mormons to justify ritual law and migration.

Jesus Is Female Movement
A Moravian offshoot (c. 1740s) that advanced a mystical theology identifying Jesus with feminine qualities and sometimes as the “Mother,” influencing gender roles and ritual in Moravian communities.

Law of Consecration
A Mormon principle, influenced by Sidney Rigdon and Alexander Campbell, requiring members to dedicate all property to the church for redistribution and communal support.

Magnetic Societies
Organizations devoted to the study and practice of animal magnetism (Mesmerism), often blending healing, trance, and esoteric ritual.

Marriage-lot
A Moravian practice of assigning spouses by drawing lots, reflecting both communal order and a belief in divine guidance.

Medium
A person believed to serve as an intermediary between the living and the spirits of the dead, central to Spiritualism and some Voodoo practices.

Mesmerism
A healing and trance-inducing practice based on “animal magnetism,” developed by Franz Mesmer and popularized in America through public demonstrations and societies; influenced Spiritualism and New Thought.

Millenarianism
Belief in a coming thousand-year reign of Christ or a golden age, often involving apocalyptic expectation; central to Millerites, Mormons, Shakers, and many revivalist sects.

Mutual Criticism
A communal practice at Oneida in which individuals were publicly critiqued by their peers to promote self-improvement and social harmony.

National Camp-Meeting Association for the Promotion of Holiness
An interdenominational network of camp meetings (from 1860) promoting “the Pentecostal baptism of perfect love,” foreshadowing later Pentecostal revivals.

Non-monogamous Sexuality
Any system of sexual relationships that departs from exclusive, lifelong monogamy, including polygamy, polyandry, complex marriage, and spiritual wifery. Practiced by Oneida, Mormons (in polygamy), Cochranites, Immortalists, and Free Love communities.

Perfectionism
The belief that individuals or communities can attain a state of sinless perfection in this life, taught by Oberlin Perfectionists, Oneida, and Holiness movements.

Phalanx
A communal living arrangement based on Charles Fourier’s blueprint for an ideal society, featuring shared labor and resources; adopted by Brook Farm and other American utopian communities.

Powwow
See Braucherei.

Prophecy
The act of declaring divine messages or foretelling future events, often foundational to new religious movements; central to Mormons, Millerites, Shakers, New Israelites, and many others.

Restoration Movement
A Christian movement (Stone-Campbell Movement) seeking to restore the church to New Testament practices, beginning with the Campbells in 1809 and merging with Barton Stone’s movement in 1832.

Ritual Innovation
The creation of new religious ceremonies, practices, or forms of worship, such as Shaker dance, Oneida mutual criticism, Spiritualist séances, and Voodoo possession rites.

Rosicrucian Influence
A Western esoteric tradition emphasizing secret wisdom, spiritual transformation, and alchemical symbolism, brought to America by German Pietists and revived by Paschal Beverly Randolph.

Sacred Space
A location set apart for religious or spiritual activity, ranging from Native American sacred landscapes to purpose-built temples (Mormons), meetinghouses (Shakers, Quakers), lodges (Freemasons), and cemeteries (Voodoo).

Scattered Perfectionist Bands
Small, loosely connected groups practicing perfectionism, often with communal or non-traditional family structures, seeding later Perfectionist and utopian communities.

Seer Stone
A small stone used as a tool for divination or revelation, especially in folk magic and early Mormonism (by Joseph Smith and others) for scrying, translation, and receiving spiritual messages.

Séance
A ritual meeting for communicating with spirits, central to Spiritualism. Often involved mediums, spirit rapping, and trance.

Sex-magic
Esoteric practices using sexual energy for spiritual or magical purposes, most notably taught by Paschal Beverly Randolph’s Fraternitas Rosae Crucis.

Shaker
A member of the United Society of Believers in Christ’s Second Appearing, known for celibacy, communalism, gender equality, ecstatic worship, and distinctive furniture and architecture.

Spiritualism
A movement centered on the belief that the spirits of the dead can communicate with the living, usually through mediums and séances; began in 1848 with the Fox Sisters and became a national phenomenon.

Spiritual Wifery
A non-monogamous marital system, often justified by prophecy, in which sexual partners are assigned or reassigned by spiritual authority; practiced by Cochranites, Immortalists, and associated with early Mormon polygamy.

Swedenborgianism
A theological system based on the visions and writings of Emanuel Swedenborg, emphasizing spiritual correspondences and multiple levels of heaven; influenced Transcendentalism and Spiritualism.

Two-Spirit
A modern term for Indigenous North American people who embody both masculine and feminine qualities, recognized in some traditions as having special spiritual roles.

Voodoo
A syncretic religion in Louisiana blending West African Vodun, Catholicism, and French-Spanish occult lore. Known for spirit possession, conjure, gris-gris, and priestess leadership (e.g., Marie Laveau).

Cirriculum Vita - Clair Barrus

2024-12-24T17:51:00.012-07:00

Clair Barrus - clairvb@gmail.com

Education:

Bachelors of Science, Computer Science, Brigham Young University, 1984

Professional Career

Retired: Cloud Platform Engineer / Systems Engineer

Publications

Journal of Mormon Polygamy, “The Lawless Women Revelation,” vol. 1, no. 1, 2025, pp. 35–52,
“Prologues to Plurality: A Study of Joseph Smith’s Revelations on Marriage,” in Secret Covenants: New Insights on Early Mormon Polygamy, edited by Cheryl L. Bruno, 202–229, Salt Lake City: Signature Books, 2024.
Journal of Mormon History, Forgery Forum: “Leland Manuscript Forgery and the Faculty of Abrac,” Vol. 47, No. 2, April 2021.
The John Whitmer Historical Journal "Religious Authority, Sexuality and Gender Roles of the Elect Ladies of the Early Republic: Jemima Wilkinson, Ann Lee, and Emma Smith,” Vol. 38, No. 2 (Fall/Winter 2018).
“Why We Blog: Mormon Internet Origins,” Deseret News, 2011.

Websites

Owner: TodayInMormonHistory.com – a daily digest of Mormon curiosities that occurred on this date in Mormon history, 2011-present
Blogger: withoutend.org, Mormonism - current & historical events, 2012-2020
Owner, blogger: mormon-chronicles.blogspot.com, Mormonism - current & historical events, 2006-2013

Conference Presentations

Isaac Bullard: Restorationist Prophet, SLC Sunstone Symposium, #271, 2025-08-02

The Lawless Women Revelation of Heber C. Kimball, Journal of Mormon Polygamy Conference, Salt Lake, UT, 2025
The Revelations of Heber C. Kimball, John Whitmer Historical Association Conference, St. George, Ut, 2024
The Dreams and Visions of Heber C. Kimball, Sunstone Symposium, Salt Lake, UT, 2024
Heber C. Kimball’s Lawless Women Revelation, Juanita Brookes Utah History Conference, St. George, Ut, 2024
Publishing “The Strange Marriages of Sarah Ann Whitney …”: A 50-year retrospective, SLC Sunstone Symposium, 2023
Themes in Joseph Smith's Polygamy Revelations, SLC Sunstone Symposium, 2022
Magic, ‘The Magus’ and Lucy Mack Smith’s Account of Obtaining the Plates, SLC Sunstone Symposium, 2020
The Masonic Magic Mormon Connection, SLC Sunstone Symposium, 2019
The Beatles, Rock and Roll, and Mormonism, SLC Sunstone Symposium, 2019
Joseph Smith, Freemasonry and the Transition from Treasure Seeking to Restoring Lost Scripture, Mormon History Association, SLC, 2019
Anti-Mormon Influence on the ‘Rod of Nature’ Revelation, SLC Sunstone Symposium, 2018
Gender, Religious Authority and the 'Elect Ladies': Jemima Wilkinson, Ann Lee, and Emma Smith, SLC Sunstone Symposium 2018
Gender, Sex and Religious Roles of the “Elect Ladies” of the Early Republic: Ann Lee, Jemima Wilkinson and Emma Smith, Emma Smith Sunstone retreat, Nauvoo, Illinois
‘Elect Lady’ forerunners to Emma Smith: Ann Lee and Jemima Wilkinson, SLC Sunstone Symposium, 2017
"The Policy" in Context of Mormon Thought on Cursed Lineage & Marriage,” SLC Sunstone Symposium, 2016
Joseph Smith's Plural Marriage Revelations, John Whitmer Historical Association Conference, Independence, Missouri, 2015
Joseph Smith’s Teachings About Priesthood Temple and Women, SLC Sunstone Symposium, 2015
The Plural Marriage Revelations of Joseph Smith, SLC Sunstone Symposium, 2015
Chiastic Sexual Patterns of the Story of Sodom & Gomorrah, and the Question of Literal Interpretation, SLC Sunstone Symposium, 2014
The Lawless Women Revelation, SLC Sunstone Symposium, 2013
Freemasonry and the 'Rod of Nature' revelation, SLC Sunstone Symposium, 2011
Freemasonry and the 'Rod of Nature' revelation, St. George Mormon History Association Conference, 2011
Oliver Cowdery's Rod of Nature, SLC Sunstone Symposium, 2010
Mormon Internet Origins: A Prelude to the Bloggernacle, Mormon Media Studies Symposium, BYU, 2010

Book Reviews:

The Journal of Mormon History, “Council of Fifty: A Documentary History “by Jedediah S. Rogers, in Journal of Mormon History, Vol. 42, No. 1, January 2016
Vernath, “Hiking the Wasatch” (3rd Edition), Association for Mormon Letters
Producing Ancient Scripture: Joseph Smith's Translation Projects in the Development of Mormon Christianity, edited by Michael Hubbard MacKay, Mark Ashurst-McGee, Brian M. Hauglid, Posted September 19, 2020, withoutend.org
Review: “Foundational Texts of Mormonism: Examining Major Early Sources,” Posted June 26, 2018, withoutend.org
Cowboy Apostle: The Diaries of Anthony W. Ivins, 1875-1932, Posted December 31, 2013, withoutend.org
Review: ‘An Imperfect Book: What the Book of Mormon Tells Us about Itself,’ Posted June 19, 2013, withoutend.org
Changes to the Bible Dictionary, posted March 19, 2013, withoutend.org

Mormonism and E.T.

2019-11-15T21:41:00.000-07:00

1st creation, Kolob, nearest the home of God - from The Book of Abraham

A earlier survey suggested the beliefs of the Mormon Church may be the most likely to survive an encounter with extraterrestrial intelligence (ETI).

Ted Peters, a professor of Systematic Theology wondered "could the world's religions survive the discovery of extraterrestrial life? Or would their beliefs be so shaken that they would eventually collapse?" He asked 1300 people if they thought the discovery of ETI would shake their faith.

The results indicate religion would survive discovery of ETI. However the Church of Jesus Christ of Latter-day Saints may have the highest rate of acceptance of (ETI). The report notes:

Note how high Mormons score. Many Mormon respondents added comments to the effect that belief in ETI is already a part of Mormon doctrine. "My religion (LDS, Mormon) already believes in extra-terrestrials."

Mormon Origins of ETI belief

After Joseph Smith translated and published the Book of Mormon in 1830, he began translating the Bible. The text included "and he [Moses] beheld many lands; and each land was called earth, and there were inhabitants on the face thereof." Then the Lord explained to Moses "there are many worlds that have passed away by the word of my power. And there are many that now stand, and innumerable are they unto man." (Book of Moses 1:28-35) This was later canonized as scripture of the Church of Jesus Christ of Latter-day Saints.

His translation also stated that many sought "the city of Enoch which God had before taken, separating it from the earth, having reserved it unto the latter days, or the end of the world." (Inspired Version, Genesis 14:34 [not canonized]) Joseph Smith's grand-nephew, apostle Joseph Fielding Smith (future president of the church) affirmed this idea in 1954, "we are taught that portions of this earth have been taken from it, such as the city of Enoch, which included the land surface as well as the people. Yet the earth has maintained its steady course." (Doctrines of Salvation 2:316 & 1:62).

An 1832 revelation received by Joseph Smith stated "that by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God." (D&C 76:24)

In 1835 Joseph Smith purchased some ancient Egyptian papyri which he translated into the Latter-day Saint scripture, The Book of Abraham. It describes a star named Kolob which is near the throne of God. The star (possibly a planet) governed others "which belong to the same order as that upon which thou standest" (Abraham 3:3). Many Latter-day Saints believe Kolob is the planet where God and other celestial beings live.

In the 1840s, Joseph Smith introduced the temple endowment which also indicated other worlds were inhabited, and going through the same process as earth.

An 1843 a sermon by Joseph Smith suggested that angels can only minister to the planet they earlier lived on as mortals. "There are no angels who administer to this earth but who belong or have belonged to this earth. The angels do not reside on a planet like this earth, but they reside in the presence of God, but on a Globe like a sea of glass and fire." (Sermon, Ramus, Ill., Sunday April 2, 1843. Parts of this sermon were later canonized.)

This concept continues in modern LDS thought. In 1989, Apostle Neal A. Maxwell taught "we do not know how many inhabited worlds there are, or where they are. But certainly we are not alone." (Wonderful Flood of Light p.25)

Today Latter-day Saints believe that the most righteous will become "exalted" and couples will rule over a planet that will be populated with their spiritual offspring.

Other unofficial "folk doctrines" exist such as the lost ten tribes living near the North Star, or that the Gulf of Mexico was the former (and future) location of the City of Enoch. Various church leaders have expressed their opinions on the topic, but they are not considered Mormon doctrine.

For example, by 1836, the father of Joseph Smith & presiding church patriarch was giving patriarchal blessings telling individuals they would have the power to transport themselves to other planets and teach the gospel there. And in 1852 Brigham Young taught that Adam and Eve lived on another planet before coming to earth. He also felt the moon and sun were inhabited. Joseph Fielding Smith echoed this idea in 1954,"It is my opinion that the great stars that we see, including our sun, are celestial worlds; at least worlds that have passed on to their exaltation or other final resurrected status." (Doctrines of Salvation, volume 1, pp 88-89)

Summary

From the earliest days of the church, Joseph Smith understood the earth was one of many inhabited planets, each used as part of God's plan. God physically resided on, or near Kolob. Those who chose to follow God would one day have their own world populated with their spiritual offspring.

In the survey, participants were asked what they thought of this statement: "Extraterrestrial beings are likely to have religious beliefs and practices which will conflict sharply with established beliefs and practices as we know them on earth." Most Mormon strongly disagreed with this, and researchers commented:

We note the singular strength of disagreement among Mormons, perhaps due to the existing incorporation of ETI into Mormon theology.

LDS theology see's God's work with humanity expanded beyond the confines of planet earth.

(Originally published in 2010 at examiner.com by Clair Barrus)

Review: “Foundational Texts of Mormonism: Examining Major Early Sources”

2018-06-27T20:19:00.001-06:00

Foundational Texts of Mormonism: Examining Major Early Sources, edited by Mark Ashurst-McGee, Robin Scott Jensen and Sharalyn D. Howcroft (Oxford University Press, 2018) reviewed by Clair Barrus.
In determining the scope of their book, the editors of this collection of essays defined "foundational" in two senses, the foundational period of Mormonism through the life of Joseph Smith, and the major sources that inform historians when studying this period. The goal of the editors of Foundational Texts was "to provide a deeper level of understanding of these sources so historians and other scholars can use them more critically." (p.2) I believe the editors succeeded in their objective.

Symbols included with the text of a vision recorded in Wilford Woodruff's journal

The book follows the approach established in Mormon studies by historian Dean Jesse, who critically examined important source documents. The authors looked at the texts from the angle of the archivist, the descriptive bibliographer, and the documentary editor. To them, the creation or production of a foundational document is considered itself an historic event. Through this unique approach, new light is shed that otherwise might go unnoticed.
A sampling of the essays includes:

Grant Underwood looking at the process of revelation through Joseph Smith – from the moment of dictation, on to the process of compilation and correction, and finally to the canonization of the revelations. Regarding correction of the revelations, he includes statistics about how much text was added, deleted, or changed from the original dictation. Additionally, he includes percentages of changes that were stylistic, clarifying, presentational, grammatical, elaborative, or updates. This analysis is done for both the 1833 Book of Commandments, and the 1835 Doctrine and Covenants.
Thomas Wayment discusses Joseph Smith's harmonization objectives in Smith's Bible "revision" (a term Wayment prefers over "translation"). Wayment views the revision as a method to bring the Bible more in line with Smith's thought, particularly the perception that Christianity existed from Adam forward. Wayment's careful analysis of changes to the multiple Book of Moses manuscripts, plus different translations of the same New Testament text, provides insights, and a greater sense of the revision process.
Jennifer Reader analyzes the minutes of the Nauvoo Female Relief Society, noting that the presidency was a "living constitution", a concept Joseph Smith would later incorporate into the Council of Fifty. She notes the masonic aspects of the Society, overviews characteristics of the meeting minutes, provides historical context of other female societies, and discusses the curious fact that most of the leadership were polygamously married to Joseph Smith.
Laurel Thatcher Ulrich claims that Wilford Woodruff's diary is a "great American diary" and she moves beyond the text, noting the elaborate symbols and sometimes elaborate art in his diaries. Entries that would otherwise seem bland, come to life with sometimes profound emphasis through his symbology and illustration.

And of course, there are additional intuitive essays bring the total to thirteen.
Those considering diving into Mormon historical studies would be well served by this book, while seasoned readers of Mormon history would enjoy new perceptions gleaned from the insightful essays. In all, Foundational Texts of Mormonism stands as an excellent collection of essays, providing a new lens, or approach through which to view the rise of Mormonism by giving serious consideration to the foundational source material of early Mormon history.

Chronology: Ezra Taft Benson

2015-01-11T16:17:00.001-07:00

This year's Relief Society/Priesthood manual covers the teachings of Ezra Taft Benson. In conjunction with this year's topic, I've assembled a lengthy chronology of the life of Ezra Taft Benson - a very dynamic and driven person who lived a fascinating life. Subscription info at http://lds-church-history.blogspot.com/

Growing up in a 100% LDS farming community in South Eastern Idaho, he learned to work hard, and was immersed in the religious ideals of his family, church and community. He proved to be a successful missionary in England under the leadership of two apostles (Orson Whitney followed by David O McKay). He took on leadership roles including one equivalent to that of a Stake President & zone leader. After his mission he continued his relationship with Flora Smith Amussen, and after she served a mission, they married and had six children. Her goal of having twelve children was cut short when she experienced serious health issues while her husband was away on a second mission in Europe.

Benson faithfully served in church callings and he was eventually called into the Quorum of the Twelve. In his lengthy journal entry for that day, he describes the "shock" he had the day he was called when visiting the Heber J. Grant home. To him, that day had the "greatest significance," as he describes staring into his eyes while holding Heber J. Grant's hands. He said it "seem[ed] like a dream."

When another apostle expressed reservations about going on a mission to post-WWII Europe to aid members of the church -- Benson (who had the largest and youngest family of the quorum) was called to leave his family and go to Europe. There, he and his assistant/translator spent a frenzied nine months traveling from country to country, coordinating relief shipments and providing encouragement to saints who had been devastated by the war. This left him profoundly changed, as he heard horrific stories and saw the effects of war, mistreatment and starvation. Here, he became an avid enemy of socialism, fascism and m - after seeing the results Hitler and Stalin's attempts to impose socialism and communism.

Early in life, Benson was a county agricultural agent and then became involved in various farming enterprises which gave him the experience that lead to his invitation to be the secretary of agriculture in the Eisenhower administration. After consulting with David O McKay, Benson accepted the role where he worked towards a free market economy for agricultural goods, lessening government price controlling measures. Benson's "get big, or get out of farming" approach made him unpopular among small farmers, who sometimes threw eggs at him. He had limited success in his efforts and eventually the gains he had made were overturned by a democratically controlled congress. Eisenhower appointed Benson as the leader of the secret "Eisenhower Ten" - a group that would run the country in the event of a national catastrophe, but Eisenhower eventually distanced himself from Benson when trying to help Nixon get elected. At one point, McKay privately told Eisenhower that if Benson became enough of liability, he (McKay) would extend a calling to Benson to take him out of Washington D.C. Benson was considered by some to be the most controversial member of Eisenhower's cabinet, and by others - the most influential.

After his service in the Eisenhower administration, Benson became an anti-communism crusader and eventually an advocate of the right-wing John Birch society. He adopted and taught their philosophies in church settings, seeing communism infiltrating the U.S. in many forms, including the civil rights movement, and at BYU. Benson's defence of free agency couched in Birch rhetoric disturbed politically moderate-to-liberal church leaders and Latter-day Saints. First Counselor Hugh B. Brown in particular tried to take measures to control Benson and counter his advocacy of "Birchism." Eventually Benson was called on another mission to Europe to try to stop what some of his fellow apostles considered to be conspiratorial rhetoric. Joseph Fielding Smith wrote to Idaho Congressman Harding "I am glad to report to you that it will be some time before we hear anything from Brother Benson, who is now on his way to Great Britain... When he returns I hope his blood will be purified" [from political ties]. However Benson, who saw communism becoming more infused in American life, saw his self-appointed anti-communism crucade in religious terms -- and continued his campaign after his mission.

When Spencer W. Kimball ascended to the Presidency, Benson became the president of his Quorum and eventually the president of the church. He emphasized the traditional role of women, the Book of Mormon and more. As he entered his 90s, he became frail and suffered from age-related mental issues, disappearing from the public sphere during the last years of his presidency.

This chronology traces through the very interesting and varied life of Ezra Taft Benson. I quote from a wide variety of sources including correspondences of First Presidency member Hugh B. Brown, and the diaries of Ezra Taft Benson, Spencer W. Kimball, David O McKay, Joseph Fielding Smith and other church leaders. I've relied heavily on several excellent articles by Gary Bergera covering two of Benson's missions, and his service as secretary of agriculture, and call as an apostle. I've also relied heavily on an excellent article by Michael Quinn on Benson's political conflicts.*

Also included are major issues dealt with by the Council of Twelve and First Presidency while Benson was in those quorums. Sometimes I've chosen to use the voice of other quorum members to illustrate issues Benson would have also dealt with.

Because of the length of this chronology, I've opted to gradually disseminate entries through daily posts over the next several months. I hope you'll consider subscribing via email, rss, or Facebook, and spend 3 to 5 minutes each day reading a bit more of Ezra Taft Benson's fascinating and varied life.

Subscription info at http://lds-church-history.blogspot.com/, upper right-hand corner (in full web view)

* Gary James Bergera, '"This Great Thing Which Has Come to Me a Humble, Weak Farmer Boy": Ezra Taft Benson’s 1943 Call to the Apostleship', Mormon Historical Studies (Fall 2008, v.9); "Weak-Kneed Republicans and Socialist Democrats": Ezra Taft Benson as U.S. Secretary of Agriculture, 1953-61, Part 2, Dialogue : A Journal of Mormon Thought, (Winter 2008, vol 41); '"Rising above Principle": Ezra Taft Benson as U.S. Secretary of Agriculture, 1953-61, Part 1', Dialogue: A Journal of Mormon Thought (Fall 2008, v 41); "Weak-Kneed Republicans and Socialist Democrats": Ezra Taft Benson as U.S. Secretary of Agriculture, 1953-61, Part 2, Dialogue : A Journal of Mormon Thought, (Winter 2008, vol 41); D. Michael Quinn, "Ezra Taft Benson and Mormon Political Conflicts", Dialogue: A Journal of Mormon Thought 26:2 (Summer 1992)

Chronology: Speaking in Tongues in Mormon History

2014-03-11T13:32:00.000-06:00

This chronology includes around 240 instances or notations of speaking in tongues in Mormon History most quoting original sources. Some items are included to provide environmental context.

Speaking in tongues was an important aspect of Christianity including early 19th century America. Heber C. Kimball remembered he and Brigham Young visiting a group Mormons who spoke in tongues in 1832. The two men were baptized shortly thereafter, and it was reported that Brigham Young who introduced Joseph Smith to the gift. With the prophet's endorsement (including his singing in tongues), the practice spread. Other sources suggest the gift was heavily used earlier in 1830.

It is important to recognize the connection between Joseph Smith's view of ancient language and the gift of tongues. Joseph Smith saw the "Pure" language as being corrupted at the time of the Tower of Babel. He considered a restoration of aspects of this Pure or "Adamic" language as a part of his mission. Certain words such as the name of God, keywords mentioned in the facsimiles of the Book of Abraham and aspects of the temple endowment ritual were tied to the Adamic tongue. Often, when one spoke in tongues, fellow Mormons believed they were speaking in the Adamic language. Items having to do with the translation of ancient languages are not included here, except for a few references to translations of the characters from the Adamic language.

At other times Latter Day Saints felt they were speaking in Indian (Lamanite) dialects, and that this gift would be used to communicate with or convert American Indians whom were considered to be of the pure blood of Israel.

Speaking in tongues became an integral part of 19th century Mormon spirituality. Brigham Young would sometimes hold conversations with others in tongues. Women readily engaged in the practice of speaking and singing in tongues, as well interpreting. Patriarchal blessings often promised the gift, sometimes in conjunction with preaching to American Indians. One interpretation of a song in tongues was considered of such importance that it was included in a collection of revelations. Sometimes blessings were given in tongues.

As time went on, caution was urged. Interpretation was to accompany the gift, which was not to be taken as doctrine. Later the frequency of the gift slowed and eventually those who commonly spoke in tongues died off. Sometimes, manifestations of the gift in the 20th century were regarded with suspicion. Eventually church materials would define the gift of tongues primarily as the ability of missionaries or others to learn languages to preach the gospel.

Chronology

-- 1st century

The New Testament refers to the gift of tongues as a sign of those who believe.

-- 2nd - 4th centuries

A number of early Christian references are made to speaking in tongues, including Justin Martyr (150 AD), Tertullian (207 AD), Novatian (360 AD), Eusebius (339 AD) Chrysostom (407), and Augustine of Hippo (430).

-- 1265

Thomas Aquinas wrote about the gift of tongues in the New Testament, which he understood to be an ability to speak every language, given for the purposes of missionary work. He explained that Christ did not have this gift because his mission was to the Jews, "nor does each one of the faithful now speak save in one tongue"; for "no one speaks in the tongues of all nations, because the Church herself already speaks the languages of all nations".

-- 17th century

Early Quakers, such as Edward Burrough, make mention of tongues speaking in their meetings: "We spoke with new tongues, as the Lord gave us utterance, and His Spirit led us". (1)

-- mid-17th century

Roger Williams argued that true Christianity was lost under Constantine and that revelation was the means of authority (as opposed to a Baptist baptism or a Congrationalist covenant). This would open the 3rd dispensation (1. Primitive purity, 2. Transgression and apostasy, and -"There is a Time of purity and Primitive Sincerity, there in a time of Transgression and Apostacy, there is a time of the coming of the Babilonian Apostacy and Wilderness." This would be an age of spirit; in this "restauration of Zion . . . it may please the Lord againe to . . . powre forth those fiery streames againe of Tongues and Prophecie."   (2)

-- Late January, 1800

An account of the people called shakers: The Gift of Tongues

         "But this I well remember; that they were much abused and persecuted, Mother [Ann Lee] in particular. At one time, the worldly authority held a trial respecting her; when she was so endued with the spirit and power of God, that she spake before the court and a large concourse of people, in twelve different languages, to the astonishment of many present; particularly some of the learned, who understood her, when she spake in French, Hebrew, Greek, and Latin: also some being present who understood other languages." "There were many operations by the power of God, and wonderful gifts; as speaking in unknown tongues, trembling, groaning, and sometimes turning round . . ." [(testimony of Mary Hocknell, b. 1759, who joined the Shakers as a young woman in England, and with whom Brown conversed)]

         On the third day after our arrival [thus, on about January 26, 1800], there came an elderly man (by name Seth Youngs) from Lebanon, . . . whom I had heard had the gift of speaking in unknown tongues, or in languages he did not understand . .. . . I was satisfied from the appearance of the man, and previous conversation, that he was not a man of learning. . . .

         . . . After meeting, all the family sitting round the fire, as he was talking concerning the happiness of a religious life, suddenly his head shook, as if by a severe electric shock; he then closed his eyes and sung half an hour, in some language, said to be Hebrew. As soon as he ended, he said, "this was one of the songs of Zion;" . . .

         The same evening he spake a few minutes in some Indian tongue, or it appeared such by the gesticulations, &c. He told us that, "he could only speak as he was inspired by the power of God, and then he had no will or power to stop; and that it often came upon him unexpected, and unthought of; and that he did not understand what he said, except when he had a sense of it given to him." I was informed of an illiterate sister at Lebanon, in the same order, that had the gift of interpretation of tongues; and that she sometimes could translate, or explain languages thus spoken:

[Brown, Thomas "An account of the people called shakers: Their Faith, Doctrines, and Practice, Exemplified in the Life, Conversations, and Experience of the Author During the Time He Belonged to the Society. To Which is Affixed a History of Their Rise and Progress to the Present Day."] (3)

-- Mar 26, 1830

The Book of Mormon, translated by Joseph Smith is published. It describes the gift of tongues as the tongue of angels, a gift given through the Holy Ghost. For example, see 2 Ne. 31: 13-14; Morm. 9: 7, 24; 2 Ne. 32: 2; Omni 1: 25; Alma 29: 8; 3 Ne. 29: 6. (4)

-- April 6th, 1830

The Holy Ghost was poured out upon the whole community . . . in a miraculous manner.... Some prophecied, [sic] many spoke with new tongues, and some . . . of our number were . . . completely overpowered for a time, that we were obliged to lay them upon beds &c &c, and when bodily sensibility was restored to them they shouted Hosanas to God and the Lamb—& declared that the Heavens had been opened unto them . . . that they had seen Jesus Christ sitting at the right hand of the Majesty on high, and many great and glorious things.

[Dean C. Jessee, ed., The Papers of Joseph Smith. Volume 1: Autobiographical and Historical Writings (Salt Lake City: Deseret Book Co., 1989), 243. When the editors of the history moved this passage to its proper place, the reference to "new tongues" was dropped] (5)

-- 5 November 1830

John Murdock reported that upon being baptized, "the spirit of the Lord sensibly attended the ministration, and I came out of the water rejoicing and singing praises to God [possibly singing in tongues] and the Lamb." [John Murdock, "Autobiography," 12, 15, 16] (5)

-- Dec 1, 1830

Joseph Smith translates Moses 6:2-19 as part of his inspired translation of the Bible:

         Moses 1:5-6 And a book of remembrance was kept, in the which was recorded, in the language of Adam, for it was given unto as many as called upon God to write by the spirit of inspiration; And by them their children were taught to read and write, having a language which was pure and undefiled. (6)

-- 1831

Campbellite Josiah Jones reported in 1831 that Lyman Wight "sung a song which no one ever heard before, and which they said was the most melodious that they ever listened to. It was sung in another tongue."

[Letter to the Editor, The Evangelist, June 1841. The letter, although published in 1841, is dated "Kirtland, 1831."] (5)

-- Before January 10, 1831

John Corrill, later a convert, visited Kirtland where he said he heard Mormons "speak in tongues unknown to me," and was informed by some non-Mormons who were present "that the tongues were regular Indian dialects, which I was also informed, on inquiry, the persons who spoke had never learned."

[John Corrill, A Brief History of the Church of Christ of Latter Day Saints, (Commonly Called Mormons) . . . (St. Louis: John Corrill, 1839), 9] (5)

-- Eary 1831

Describing the situation in northern Ohio in early 1831, Whitmer said Satan "took a notion to blind the minds of some of the weaker ones, and made them think that an angel of the Lord appeared to them and showed them writings on the outside of the Bible, and on parchment, which flew through the air, and on the back of their hands, and many such foolish and vain things others lost their strength, and some slid on the floor, and such like maneuvers, which proved greatly to the injury of the cause."

[F. Mark McKiernan and Roger D. Launius, eds., An Early Latter Day Saint History: The Book of John Whitmer, Kept by Commandment (Independence: Herald House, 1980), 36] (5)

-- February 4, 1831

Thomas Campbell, father of well-known founder of the Disciples of Christ, Alexander Campbell, spent the winter of 1830-31 in Mentor, Ohio, and on 4 February wrote to Sidney Rigdon, complaining that Mormon claims to authority based on charismatic displays of spiritual gifts were "in no wise superior to the pretensions of the first quakers, of the French Prophets, of the Shakers, of Jemima Wilkinson, &c." Campbell criticized the Mormons for "their feigned pretensions to miraculous gifts, the gift of tongues, &c," and challenged them to prove their possession of such gifts "in three or four foreign languages."

[As quoted in Howe, Mormonism Unvailed, 121] (5)

-- February 15, 1831

Eber D. Howe "A scene of the wildest enthusiasm was exhibited,. . . they would fall, as without strength, roll upon the floor, . . . they exhibited all the apish actions imaginable, making grimaces both horrid and ridiculous.... At other times they are taken with a fit of jabbering that they neither understand themselves nor any body else, and this they call speaking foreign languages by divine inspiration."

[Painesville (Ohio) Telegraph, 15 February 1831, 3] (5)

-- circa Mar 8, 1831

Revelation, circa 8 March 1831-A [D&C 46]

        48th Commandment Marh concerning conformation & sacrament meetings &c ... And again it is given by the Holy Ghost to some to know the diversities of opperations whether it be of God or not so that the manifestations of the spirit may be given to evry man to prophet [profit] withall And again Verily I say unto you to some it is given by the spirit of God the word of wisdom to another it is given the word of Knowledge that all may be taught to be wise & to have knowledge & again to some it is given to have faith to be healed & to others it is given to have faith to heal And again to some it is given the working of miracles & to others it is given to prophecy & to others the decerning of spirits & again it is given to some to speak with tongues & to another it is given the interpretation of tongues & all these gifts cometh from [God] for the benefit of the children of God ... (7)

-- Probably 1831

Smith recalled the confused situation in Kirtland, "many false spirits were introduced, many strange visions were seen, and wild enthusiastic notions were entertained . . . and many ridiculous things were entered into, calculated to bring disgrace upon the church of God."

[Joseph Smith, "Try the Spirits,'" Times and Seasons 3 (1 April 1842): 747] (5)

-- May 1831

"... there are many spirits which are false spirits, which have gone forth in the earth, deceiving the world. ... if you behold a spirit manifested that you cannot understand, and you receive not that spirit ... "

[D&C 50] (5)

-- Oct. 24, 1831

[Ezra Booth] ... "Being carried away in the spirit" and "I know it to be so by the spirit," are well known phrases, and in common use in the Mormonite church. We will first notice the gift of tongues, exercised by some when carried away in the spirit. These persons were apparently lost to all surrounding circumstances, and wrapt up in the contemplation of things, and in communicating with persons not present. -- They articulated sounds, which but few present professed to understand; and those few, declared them to be the Indian language. A merchant, who had formerly been a member of the Methodist society, observed, he had formerly traded with the Indians, and he knew it to be their dialect. Being myself present on some of these occasions, a person proffered his services as my interpreter, and translated these sounds, which to me were unintelligible, into English language. One individual could read any chapter of the Old or New-Testament, in several different languages. This was known to be the case by a person who professed to understand those languages. In the midst of this delirium, they would, at times, fancy themselves addressing a congregation of their red brethren; and mounted upon a stump, or the fence, or from some elevated situation, would harangue their assembly, until they had convinced and converted them. They would then lead them into the water, and baptize them, and pronounce their sins forgiven. In this exercise, some of them actually went into the water; and in the water, performed the ceremony used in baptizing. These actors assumed the visage of the savage, and so nearly imitated him, not only in language, but in gestures and actions, that it seemed the soul and body were completely metamorphosed into the Indian. No doubt was then entertained but that this was an extraordinary work of the Lord, designed to prepare those young men for the Indian mission; and many who are still leaders of the church, could say, "we know by the spirit that it is the work of the Lord." And now they can say, "we know by the spirit that it was it is the work of the Devil." Most of those who were the principal actors, have since apostatized, and the work is unanimously discarded by the church. The limits, which my want of time to write, as well as your want of patience to read, compel me to prescribe for myself, will allow me only to touch on some of the most prominent parts of this newly-invented, and heterogeneous system. ... (8)

-- Between November 1831 and February 16, 1832

[Joseph Smith Translation] A new verse is created, splitting off from the previous verse -- Mark 16:17 ("17 In my name shall they cast out devils; they shall speak with new tongues;") (9)

-- January (?) 1832

[Heber C. Kimball diary] "Upon one occasion Father John Young, Brigham, Joseph and myself had gathered together to get some wood for Phineas H. Young; while we were thus engaged we were pondering upon the things which had been told to us by the elders, and upon the Saints gathering to Zion; and the glory of God shone upon us, and we saw the gathering of the Saints to Zion and the glory that would rest upon them, and many more things connected with that great event, such as the sufferings and persecutions which would come upon the people of God, and the calamities and judgments which would come upon the world. These things caused such great joy to spring up in our bosoms that we were hardly able to contain ourselves; and we did shout aloud, `Hosanna to God and the Lamb!' These things increasing our desires to hear more, I took my horses and sleigh and started for Columbia, Bradford County, Pennsylvania—distance one hundred and twenty-five miles; Brigham and Phineas Young and their wives went along with me. We stayed with the Church there about six days, attended their meetings, heard them speak in tongues, interpret and prophesy, which truly caused us to rejoice and praise the Lord. We returned home confirmed in the truth, but were not yet baptized, and as we were on our way we bore testimony to the truth of those things which we had seen and heard, and to our friends and neighbors; many received our testimony and became members of the Church. (10)

-- During January , 1832

[Brigham Young] In January, 1832, my brother Phinehas and I accompanied Heber C. Kimball, who took his horses and sleigh and went to Columbia, Pennsylvania where there was a branch of the Church. We travelled through snow and ice, crossing rivers until we were almost discouraged; still our faith was to learn more of the principles of Mormonism.

        We arrived at the place where there was a small branch of the Church; we conversed with them, attended their meetings and heard them preach, and after staying about one week we returned home, being still more convinced of the truth of the work, and anxious to learn its principles and to learn more of Joseph Smith's mission. The members of the branch in Pennsylvania were the first in the Church who received the gift of tongues. (11)

-- circa March 1832

[Revelation] Sample of Pure Language, circa March 1832

        A Sample of pure Language given by Joseph the Seer as copied by Br Johnson

        Question What is the name of God in pure Language

        Answer

           Awmen.

        Q        The meaning of the pure word A[w]men

        A        It is the being which made all things in all its parts.

        Q        What is the name of the Son of God.

        A        The Son Awmen.

        Q        What is the Son Awmen.

        A        It is the greatest of all the parts of Awmen which is the Godhead

        the first born.

        Q        What [DEL:is] is man.

        A        This signifies Sons Awmen. the human family the children of men

                  the greatest parts of Awmen Sons the Son Awmen

        Q        What are Angels called in pure language.

        A        Awmen Angls-men

        Q        What are the meaning of these words.

        A        Awmen's Ministerring servants Sanctified who are sent forth

                  from heaven to minister for or to Sons Awmen the greatest part of

                  Awmen Son. Sons Awmen Son Awmen Awmen (7)

-- Apr 14, 1832

Brigham Young (a carpenter and joiner) baptized, later receives the gift of tongues and interpretation; speaks in tongues. (12)

-- September 1832

[Heber C. Kimball diary] "In September, Brothers Brigham and Joseph Young and myself went up to Kirtland, Ohio, in my wagon, to visit the Prophet. * * * We saw Brother Joseph Smith and had a glorious time, during which Brother Brigham spoke in tongues before Joseph, this being the first time that Joseph had heard the gift of tongues. He rose up and testified that the gift was from God, and then the gift fell upon him and he spoke in tongues himself; he afterwards declared it was the pure or Adamic language which he spoke. * * * We had a precious season, and returned with a blessing in our souls. ..." (10)

-- Sep 8, 1832

[Brigham Young] September 8th, 1832, my wife died of consumption, leaving me two little girls, Elizabeth, born September 26th, 1825, in Port Byron, Cayuga County, New York, and Vilate, born June 1st, 1830, in Mendon, Monroe County, New York. In her expiring moments she clapped her hands and praised the Lord, and called upon Brother Kimball and all around to praise the Lord. After my wife's death I made my home at Brother Kimball's.

        A few weeks after my baptism I was at Brother Kimball's house one morning, and while family prayer was being offered up, Brother Alpheus Gifford commenced speaking in tongues. Soon the Spirit came on me, and I spoke in tongues, and we thought only of the day of Pentecost, when the Apostles were clothed upon with cloven tongues of fire. (11)

-- After Sep 8, 1832

In September, 1832, Brother Heber C. Kimball took his horse and wagon, Brother Joseph Young and myself accompanying him and started for Kirtland to see the Prophet Joseph. We visited many friends on the way, and some branches of the Church. We exhorted them and prayed with them, and I spoke in tongues. Some pronounced it genuine and from the Lord, and others pronounced it of the devil. ...

        In the evening a few of the brethren came in, and we conversed together upon the things of the kingdom. He called upon me to pray; in my prayer I spoke in tongues. As soon as we arose from our knees the brethren flocked around him, and asked his opinion concerning the gift of tongues that was upon me. He told them it was the pure Adamic language. Some said to him they expected he would condemn the gift Brother Brigham had, but he said, "No, it is of God, and the time will come when Brother Brigham Young will preside over this Church. The latter part of this conversation was in my absence. ..." [a later reconstruction from other sources] (11)

-- Autumn 1832

Ohio disciples receive gift of tongues [per Wilford Woodruff]. (12)

-- Nov 8, 1832

[Brigham Young Sermon] During this visit a meeting was held in which Brigham spoke in tongues. ... -- Kirtland, Ohio

[Diary of Charles Lowell Walker. Andrew Karl Larson, ed. Logan: Utah State University Press, 1980. 134] (13)

-- Nov 14, 1832

[Joseph Smith] In Kirtland Smith "speak[s] with Tongues and Sing[s] in Tongues also," having learned about speaking with "unknown tongues" from Young a week earlier. (14)

-- November 14, 1832

[Zebedee Coltrin] "the came to Kirtland to Brothers Joseph Smith and heard him Speak with Tongues and Sing in Tongues" (15)

-- November 18, 1832

[Zebedee Coltrin] "18 the went to meating the Lord blest [blessed] us much and in the Eaving [Evening] had meatig [meeting] Br Green Speak in tongs [tongues] and Br Joseph Smith with tongs [tongues] also by the Holy ghost" (15)

-- Jan 4, 1833

LETTER to N. E. Seaton, Esq. KIRTLAND, January 4th, 1833. Mr. Editor-Sir, Considering the liberal principles upon which your interesting and valuable paper is published, myself being a subscriber, and feeling a deep interest in the causes of Zion ...

        For some length of time I have been carefully reviewing the state of things, as it now appears, throughout our Christian land; and have looked at it with feelings of the most painful anxiety. While upon one hand I behold the manifest withdrawal of God's Holy Spirit ...

        Christ said to His disciples (Mark xvi: 17 and 18), that these signs should follow them that believe-"In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick, and they shall recover;" and also, in connection with this, read 1st Corinthians, 12th chapter. By the foregoing testimonies we may look at the Christian world and see the apostasy there has been from the apostolic platform; and who can look at this and not exclaim in the language of Isaiah, "The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinances, and broken the everlasting covenant?"

        The plain fact is this, the power of God begins to fall upon the nations, and the light of the latter-day glory begins to break forth through the dark atmosphere of sectarian wickedness... (17)

-- January the 20th 1833

[Hyrum Smith Journals] I Hyrum Smith BaptiseD two in to the visiBle Church of Christ in <the> Beautiful waters of Kirtland the S[c]hool of Christ Began in Kirtland myself Spa[ke] with tounges anD many others ... (18)

-- Jan 22, 1833 (Tuesday)

Joseph Smith, jun., Sidney Rigdon, Frederick G. Williams, Newel K. Whitney, Hyrum Smith, Zebedee Coltrin, Joseph Smith, sen., Samuel H. Smith, John Murdock, Lyman E. Johnson, Orson Hyde, Ezra Thayer, Levi W. Hancock and William Smith assembled in conference at Kirtland, O. On this occasion the Prophet Joseph, Zebedee Coltrin and Wm. Smith spoke in tongues, "after which the Lord poured out his spirit in a miraculous manner, until all the Elders and several members, both male and female, spoke in tongues." Praises were sung to God and the Lamb, and speaking and praying in tongues occupied the conference until a late hour at night. (19)

-- January 22-23, 1833

"[Joseph Smith] spoke to the conference in another tongue, and was followed in the same gift by Brother Zebedee Coltrin, and he by Brother William Smith, after which the Lord poured out His Spirit in a miraculous manner, until all the Elders spake in tongues, and several members, both male and female exercised the same gift. Great and glorious were the divine manifestations of the Holy Ghost. Praises were sung to God and the Lamb; speaking and praying, all in tongues, occupied the conference until a late hour at night, so rejoiced were we at the return of these long absent blessings. [History of the Church, 1:323] (5)

-- 22-Jan 23, 1833

At a conference of elders, Joseph Jr. speaks in tongues and institutes the ordinance of washing feet. Joseph Sr. gives him a blessing. Lucy describes a private family meeting about this time at which Joseph Jr. washes his brothers feet; they speak in tongues and send a messenger for Lucy. She abandons her bread unbaked to join them. (20)

-- Jan 23, 1833

On the second day of the "conference of High Priests" in Kirtland "Conference opened with prayer by the President [Joseph Smith] and after much speaking, praying and singing, all done in tongues, proceeded to washing hands, faces [and] feet in the name of the Lord, as commanded of God, each one washing his own, after which the President girded himself with a towel and again washed the feet of all the Elders, wiping them with the towel. His father presenting himself, the President asked of him a blessing before he would wash his feet, which he obtained by the laying on of his father's hands pronouncing upon his head that he should continue in his Priest[']s office until Christ come."

-- Jan 24, 1833

The School of the Prophets commences in accordance with revelation of Dec. 27, 1832. One participant writes, "Much instruction received by the gift of tongues and the interpretation thereof. . . .[T]he science we engaged in for the winter was English grammar, of which we obtained a general knowledge."

-- After February 27, 1833

"Mysteries of God, As revealed to Enoch, on the Mount Mehujah, and sung in tongues by Elder D[avid] W. Patton [sic], of the 'Church of Latter Day Saints,'" -- heavily modified version from the Kirtland Revelations Book (who fell a Martyr to the cause of Christ, in the Missouri persecution,) and interpreted by Elder S. Rigdon.

          Age after age has rolled away,
         Since man first dwelt in mortal clay,
         And countless millions slept in death,
         That once supplied a place on earth.

          According to the fate of man,
         Which God has fixed, in his own plan,
         So age must come, and age must go,
         Till work complete is here below.

          Which had been seen by saints of old,
         And by the Prophets were foretold;
         Which wondrous things are drawing hear,
         That Enoch saw, and saints did cheer.

          Enoch, who did converse with God,
         Stood on the mount, and stretch'd abroad,
         His soul, wide as eternity,
         He rent the veil, and wonders see.

          With mighty faith he did expand,
         O'er heaven and earth, and sea and land,
         Till things above and things below,
         He did behold; yea, did then know.

          His heart, he tun'd to notes above;
         His soul o'erwhelm'd with boundless love;
         He sang a song in heavenly lays,
         While angels tongues joined him in praise.

          With finger-end God touched his eyes,
         That he might gaze within the skies;
         His voice he rais'd to God on high,
         Who heard his groans, and drew him nigh.

          With joy and wonder, all amaz'd,
         Amid the heavenly throngs he gazed;
         While Heavenly music charm'd his ear,
         And angel notes removed all fear.

          Hosanna! he aloud did cry,
         To God, who dwells amid the sky;
         Again, hosanna did resound,
         Among the heavenly host around.

          His voice he rais'd in highest strains,—
         Echoed and re-echoed again,
         Till heaven and earth his voice did hear—
         Eternity did record bear.

          The trump of God around the throne,
         Proclaim'd the power of God anon;
         And sounded loud what should take place,
         From age to age, from race to race.

          Among the heavenly host he sand,
         God's scheme of life for sinful man,
         And for the Gospel's saving grace,
         He prais'd the father, face to face.

          The end of all his labors here,
         Were all unfolded to him there;
         His city raised to dwell on high;
         With all the saints above the sky.

          He saw before him all things pass,
         From end to end, from first to last;
         Yea, things before the world began,
         Or dust was fashion'd into man.

          The place of Adam's first abode,
         While in the presence of his God,
         Before the mountains raised their heads,
         On the small dust of balance weigh'd.

          With God he saw, his race began,
         And from him emanated man;
         And with him did in glory dwell,
         Before there was an earth or hell.

          From age to age, what e'er took place,
         Was present there, before his face;
         And to the latest years of man,
         Was plain before him, Heaven's plan.

          His eyes with wonder did behold,
         Eternal glories yet untold;
         And glorious things of later time,
         Which Angels have to tell to man.

          He then did hear, in days of old,
         The message that to John was told,—
         The angel, which the news did bring,
         He heard him talk, and heard him sing.

          He knew before the days of John,
         What glories were on him to dawn;
         The message which he did receive,
         He heard, and saw, and did believe.

          He knew full well, what John should hear,
         Concerning times and latter years—
         When God, again, should set his hand,
         To gather Israel to their land.

          The Gospel then, from darkest shades,
         Should rise and go with rapid strides,
         Till nations distant far and near,
         The glorious proclamation hear.

          The angel which this news proclaim'd,
         Should come and visit earth again,—
         Commit the gospel, long since lost,
         To man, with power, as at the first.

          AMEN. (21)

-- During Jun 1833

Saints in Zion (Missouri) receive gift of tongues [per Wilford Woodruff]. (12)

-- Jul 2, 1833

A Second Communication to the Brethren in Zion-- This communication to the Brethren in Zion (Missouri) ...

        We received your letters of June 7th: one from Brothers William W. Phelps and Oliver Cowdery; one from Brother David Whitmer; and one from Brother Sidney Gilbert, for which we are thankful to our Heavenly Father, as also to hear of your welfare, and the prosperity of Zion. Having received your letters in the mail of today, we hasten to answer, in order that our reply may go with tomorrow's mail. ...

        We are engaged in writing a letter to Eugene respecting the two Smiths, as we have received two letters from them; one from John Smith, the other from the Elder of the Church. As to the gift of tongues, all we can say is, that in this place, we have received it as the ancients did: we wish you, however, to be careful lest in this you be deceived.

        Guard against evils which may arise from any accounts given by women, or otherwise; be careful in all things lest any root of bitterness spring up among you, and thereby many be defiled. Satan will no doubt trouble you about the gift of tongues, unless you are careful; you cannot watch him too closely, nor pray too much. May the Lord give you wisdom in all things. ... (17)

-- During July 1833

The Evening and Morning Star publishes an announcement titled "Free People of Color." So that any Mormon Negroes can migrate into Missouri without being captured as slaves, the announcement quotes the law that allows free Negroes to come and go unhindered. The southern settlers in Missouri, whose animosities toward the Mormons have been building all along, are infuriated by this announcement. They join together to form a secret constitution to rid themselves of the Mormons "peaceably if we can, forcibly if we must." They accuse the Mormons of (1) pretending to claim personal revelations, miracles, tongues, and thereby blaspheming God; (2) being deluded fanatics; (3) increasing in numbers daily; (4) being the very dregs of society; (5) raising sedition among the slaves; (6) inviting free Negroes and mulattoes of other states to become Mormons and move to Missouri; (7) declaring that God has given the state of Missouri to them.

(History of the Church of Jesus Christ of Latter-day Saints (7 volumes) 1:374-76.) (22)

-- Sep 11, 1833

A council is held in Jackson County, Missouri. Bishop Partridge is acknowledged as head of the Church in Zion, and ten high priests are chosen to preside over the ten branches there. W. W. Phelps sings a song about the tribulations of the Nephites in tongues and Lyman Wight interprets the tongues. (22)

-- Oct 27, 1833-28

After visiting other villages in Upper Canada (Ontario), Joseph [Smith], Sidney [Rigdon], and Freeman [Nickerson] return to Mount Pleasant on the 24th. Joseph finds the people "very superstitious," but on Sunday, the 27th begin baptizing--twelve on Sunday, two on Monday. "One of the sisters got the gift of tongues which made the saints rejoice may God increse the gifts among them for his sons sake." (16)

-- Oct 28, 1833

[Joseph Smith Diary] 28th Appointed a meeting for this day Monday the 27th [28 October 1833] at the request of some who desires to be baptized. At candle lighting [we] held a meeting for confirmation. We broke bread [and] laid on hands for the gift of the Holy Spirit. [We] had a good meeting. The spirit was given in great power to some and the rest had great peace. May God carry on his work in this place till all shall know him. Amen.

        Held [a] meeting yesterday at 10 o'clock. After [the] meeting two [people] came forward and were baptised. [We] confirmed them at the watter's edge.

        Held [a] meeting last evening [and] ordained Br[other] E[leazer] F[reeman] Nickerson to the office of Elder. [We] had a good meeting. One of the sisters got the gift of toungues which made the Saints rejoice. May God incre[a]se the gifts among them for his Son's sake. (23)

-- Oct. 5-Nov 4, 1833

Joseph, Sidney Rigdon, and Freeman Nickerson leave Kirtland on a mission to Upper Canada and return to Kirtland. Their mission follows this itinerary: ... Two are baptized and confirmed; the gift of tongues is experienced .... (22)

-- During 1833

On the opening of the year 1833, the "gift of tongues" again made its appearance at head-quarters, and from thence extended to all their branches in different parts. Whether the languages now introduced, differed materially from those practiced two or three years previous, (and pronounced to be of the Devil,) we have not been informed. It appears that this last device, was all that was then lacking to make the system perfect. They had long before professed to be fully endowed with the power of healing all manner of diseases, discerning spirits, and casting out devils. But a succession of failures had rendered them rather stale, and given distrust to many of the faithful. A new expedient was therefore indispensably necessary, in order to revive the drooping spirits of the deluded, and at the same time, insure a new crop of converts. The scheme proved eminently successful. Hundreds were soon convinced of the truth of the whole, by hearing of and seeing the manner in which the "tongues" were performed, although the trick would seem more susceptible of discovery than any previous one. This gift was not confined to the Elders and high priests, who, in other respects, were supposed to have a superabundant share of "the spirit"; but nearly all the proselytes, both old and young, could show their faith by speaking with "tongues." And it would appear, from all the facts which we have been able to gather upon this subject, that if this gift were not supernaturally bestowed, it required but a few moments instruction from a priest, to render his pupil expert in various dead languages, which could never be understood by man or beast, except a supernatural power was at the instant given to some one present to interpret it. -- They sometimes professed to believe that these "tongues" were the same which were "confounded" at the building of Babel.

         Some curious particulars are related respecting these blasphemous practices, by a Mr. Higby, who was eight months an Elder in the Mormon church, and which he published in a small pamphlet. He says that shortly after he joined them, a Mormon Elder said to him, "you must go to work in the vineyard of the Lord as a preacher of the Gospel. I have viewed your heart by the spirit of discernment; I see what is in your heart, and what the will of the Lord is, concerning you all," Mr. Higby says that he was soon after ordained an Elder in the said church, and commissioned to preach and baptize, ordain Elders, confirm the churches, heal the sick, in short, that he was ordained to all the gifts of the church, which were the same as given to the apostles of old. He continues -- "about the 10th of April following, R. Cahoon and D. Patton came again to the place -- a meeting was called, and previous to the meeting, they said that some one would speak with tongues before they left the place. Accordingly he set himself to work at that meeting to verify his prophecy. During the meeting he said, 'Father H. if you will rise in the name of Jesus Christ, you can speak in Tongues.' He arose immediately, hesitated, and said, 'my faith fails me --I have not faith enough.' -- Said Patton, 'you have -- speak in the name of Jesus Christ -- make some sound as you list, without further thought, and God will make it a language.' The old gentleman, after considerable urging, spoke and made some sounds, which were pronounced to be a correct tongue. Several others spoke in a similar manner, and among them was myself. I spoke as I listed, not knowing what I said, yet it was declared to be a tongue. The sound of the words used by some, in speaking in tongues, was a medium between talking and singing -- and all, as I am now convinced, a mere gibberish, spoken at random and without thought.

         "We had another meeting shortly after, at which there were present several others, besides those of the church . -- Cahoon spoke in unknown tongues, as he pretended, going on at considerable length, which Patton interpreted nearly as follows: that the judgment of God should follow the men of this generation; that their tongues should be stayed that they should not utter; and their flesh should fall from off their bones; their eyes pine away in their sockets; and it shall come to pass that the beasts of the forest and the fowls of the air shall devour them, nearly as it is written in the prophets. He then asked me to speak, which I did, and he interpreted as he though proper.

         "The next time those men came among us, they gave us a rule for speaking in unknown tongues, and also for interpreting what was spoken by others. This rule, they said, was perfect -- that as long as we followed it we could not err. And so I believe; it was a perfect rule to lead men astray. The rule, as given by Cahoon, is this: rise upon your feet and look and lean on Christ; speak or make some sound; continue to make sounds of some kind, and the Lord will make a correct tongue or language of it. The interpretation was to be given in the same way." Upon this, Mr. H. justly remarks: -- "Men of sense may smile at this recital; and those who scoff at all religion and know nothing of those feelings of the human heart which the devotional man enjoys, in converse with his Maker, will doubtless ridicule what they consider the weakness of folly; but the man of religious feeling will know how to pity, rather than upbraid, that zeal without knowledge, which leads a man to fancy that he has found the ladder of Jacob, and that he sees the angel of the Lord ascending and descending before his eyes; while the Christian philosopher, who has read the history of mankind, will find abundant apology for that man, who, by a constant and over anxious exercise of mind, is led at length to fancy himself on the banks of the Ulai with Daniel, or on the Isle of Patmos with St. John." The would frequently sing in this gibberish forming a tune as they proceeded. The same song they said, would be sung when the lost tribes appeared in Zion, in Missouri.

         Another seceder from this delusion, relates that he was present on a certain occasion, in an upper room in Kirtland, where were assembled from fifteen to twenty Elders and High Priests. After sundry exhortation by the priests, the prophet himself arose, and with much earnestness, warned his followers to be zealous and faithful in their duties, saying, "It is our privilege to see God face to face -- yes, (says he) I will prophecy unto you in the name of the Lord, that the day will come when no man will be permitted to preach unless he has seen the Lord -- people will ask each teacher, 'have you seen the face of the Lord,' and if he say nay, they will say, away with this fellow, for we have a man to teach us that has seen the face of the Lord,'" After a short pause, he added, "the Lord is willing we should see his glory to-day, and all that will exercise faith, shall see the Lord of Glory." They then concluded to spend the day in fasting and prayer. Each one kept his seat with his eyes closed, and his body inclined forward. Soon after Joseph says, "Sidney (Rigdon,) have you seen the Lord?" He answered, "I saw the image of a man pass before my face, whose locks were white, and whose countenance was exceedingly fair, even surpassing all beauty that I ever beheld." Then Joseph replied, "I knew you had seen a vision but would have seen more were it not for unbelief." Sidney confessed his faith was weak that morning. Hiram Smith said he had seen nearly the same as Sidney, which was pronounced by Joseph to be the Redeemer of the world. Upon this, R. Cahoon fell upon his knees, holding his hands in an erect position. In fifteen or twenty minutes he arose and declared he had seen the temple of Zion, filled with disciples, while the top was covered with the glory of the Lord, in the form of a cloud. Another one then placed himself in the same position, but saw no vision, his faith being weak. Joseph next arose, and passing round the room laying his hand upon each one, and spoke as follows, as near as the narrator can recollect: --

         "Ak man oh son oh man ah ne commene en holle goste en haben en glai hosanne hosanne en holle goste en esac milkea jeremiah, exekiel, Nephi, Lehi, St. John," &c. &c. After administering the sacrament, several of the brethren were called upon to arise and speak in tongues. Several of them performed with considerable applause. Our informant says he was at length called upon to speak or sing, "in tongues," at his own option -- preferring the latter mode, he sung, to the tune of Bruce's Address, a combination of sounds, which astonished all present.

         This gibberish for several months was practiced almost daily, while they were about their common avocations, as well as when they assembled for worship. But we will not dwell upon this part of our history. A particular recital of such scenes of fanaticism, gives too much pain to the intelligent mind, and excites a contempt for our species.

         We would here, barely ask the subjects of this delusion, and all others who may become so, whether it be possible, that the great and intelligent Ruler of the Universe, can be thus miraculously engaged in bestowing all sorts of language upon a few people merely for their own amusement? -- languages that can neither benefit themselves, or any one else, because no one can understand them. For the full introduction of the Gospel, the gift of tongues was wisely confered upon the Apostles & some others who were engaged in its first promulgation. But for what purpose? was it a mere pastime to them, by means of which they could divert each other, while assembled in their private rooms, without knowing the import of any thing they said? If such were the facts, then these modern tongues may be genuine -- But no -- they were for a wiser and more noble purpose -- a purpose every way worthy of that exalted Being. The gospel was to be proclaimed and published to "every creature," to perhaps a hundred different nations, all speaking a distinct tongue -- and to be preached, too, by a small number of men, who had been taught only a single language. Whenever they spoke in a language not their own, it was most clearly understood, by themselves and others, who had assembled from various nations, without the intervention of sooth-sayers, or one pretending to have the "spirit of interpretation." Will any one presume to compare the wisdom of God in those manifestations, with what has been related by Smith and his followers? Yes -- a distorted imagination can discover infinitely more power and glory in the unintelligible jargon of Mormonism.

         If what has been exhibited here, are truly languages, they must be such as are spoken and understood by human beings somewhere: otherwise the names of "tongues" or languages will not attach to them. But they are a mere gibberish. If these people had the "gift of tongues," as they impudently assert, how much more consistent with rationality, and worthy of the Deity, would it appear for them to show it forth and test its true character, before an audience of French or Spanish, or some of the numerous Indian tribes in our country, all speaking different tongues, and to whom they profess to be more especially sent? No -- such an attempt would explode the whole system of folly and delusion. It would seem that they would much rather be talking their nonsense to each other, and declaring it to the world as an extraordinary manifestation of the power of God. (24)

-- January 1834

[Publication: 'The Unitarian'] "They . . . claim for themselves and the members of their church the power of speaking with tongues and of working miracles. They jabber with some strange sounds, and call this the speaking with tongues. They assert it as a fact, that among them the dead have been raised and the sick healed. From these facts, as they call them, they draw the conclusion that they are the members of the true church of Christ."

[The Unitarian. Conducted by Bernard Whitman. Cambridge and Boston: James Munroe and Company, Booksellers to the University, 1834.] (3)

-- February 5, 1834

[Greene M. Evan] Tuesday 5 this day we met at Brother Rud[d]s at the lake this evening we had a meeting and a powerful time it was [to?] there was quite a large company together and Brother Wm Ssmithe [William Smith] spake in the gift of tongues with much power. . Amen (25)

-- February 6, 1834

[Greene M. Evan] Wedneseday 6th this day we visited some of our Bretheren in Springfield in evening we held a meeting in the schooll house in that place and Brother Wm . . Smith . . [William Smith] spake on the subject of the order of Gods house or the church of Christ and also spake in the gift of tounges* and two men arose and began to make some disturbance in the assembly in talking in the most abusive maner* to Brother Wm and disturbed us considerable . . But through the grace of God we were able to overcome the devil and they at last left the house in peace and we had a verry good meeting and the Lord blest us much . . (25)

-- Feb 12, 1834 (Wednesday)

[Joseph Smith Sermon] (Location: Joseph Smith Home, Kirtland, Ohio, USA

        Source: Orson Hyde Record in the Kirtland Council Minute Book....

        Brother Joseph then proceeded to give an explanation of the gift of tongues: That it was particularly instituted for the preaching of the Gospel to other nations and languages, but it was not given for the government of the Church. He further said, if brother Gordon [the individual who had spoken in tongues] introduced the gift of tongues as a testimony against brother Carpenter, that it was contrary to the rules and regulations of the Church, because in all our decisions we must judge from actual testimony. . . . Brother Joseph advised that [we] speak in our own language in all such matters and then the adversary cannot lead our minds astray . . . Brother said . . . that brother Gordon's tongues in the end, did operate as testimony, as by his remarks in tongues, the former decision was set aside, and his taken. That it was his decision that brother Gordon's manifestation was incorrect and from a suspicious heart. (26)

-- February 26, 1834

[Greene M. Evan] On Tuesday 26 this evening had an appointment about two miles north of this in the morning met at Bro . . Segars and Baptised two in the evening filled our appointment just before meeting commenced a sister was taken with a distress in her stomach and called for us to lay hands on her we went out and prayed to know whether it was right for that people to have a sign and got the witness that she should be healed went in and laid hands on her and commanded the disease in the name of Jesus to depart from her and then I prayed that the cloud of darkness might be broke then I exhorted and contended for the gifts of the Church and for the first time the Lord poured out his spirit and gave the gift of toungs unto in pub* and we had a glorious time some were convinced of the power of God and the next morning (25)

-- March 5, 1834

[Greene M. Evan] it being Tuesday 5 in the evening they caried* me to Bro . S . to meeting here we had a powerful time it was a prayer meeting and lasted verry late after it was dismissed it seemed as though the people could not go away and we got to talking and a Bro. brooke* into the gift of toungs* and then an other Bro . and then the spirit of interpertation* came upon me it was a powerful exhortation their neighbors [-] came forward to be baptised and in the morning Bro. H . waited upon them it being soon after his ordination and in the place of his residence he was blesse[d] much in the afternoon we went to sister Woodworths to meet Bro J [Joseph Smith] and found him a starting for another place but we stoped* him there in the evening Bro's and Sisters* Winchester came here for a visit had a good one (25)

-- Jul 31, 1834

Samuel Brown's license is withdrawn for encouraging brethern to speak in tongues. (12)

-- Sep 8, 1834

New Portage, Ohio. At a conference of elders, Joseph Smith answered questions regarding the gift of tongues and told the brethren -"that it was particularly instituted for the preaching of the Gospel to other nations,-" and not for governing the Church. (27)

-- Sept. 8th, 1834

Minutes of a conference of the Elders of the Church of the Latter-Day Saints, held at New Portage Ohio. September 8th 1834. ...

         Brother A. Palmer made a few observations, and proceeded to present a case which had previously occasioned some difficulty in the church. It was that a certain brother Carpenter had been tried for a fault before the church when the Church gave him a certain time to reflect whether he would acknowledge or not. Brother Gordon at the time spake in tongues and declared that brother Carpenter should not have any lenity. He, brother Palmer, wished instruction on this point, whether they had proceeded right or not, as brother Carpenter was dissatisfied &c.

         Brother Joseph then proceeded to give an explanation of the gift of tongues: That it was particularly instituted for the preaching of the Gospel to other nations and languages, but it was not given for the government of the Church. He further said, if brother Gordon introduced the Gift of tongues as a testimony against brother Carpenter, that it was contrary to the rules and regulations of the Church, because, in all our decisions we must judge from actual testimony. Brother Gordon said the testimony was had and the decision given before the gift of tongues was manifest. Brother Joseph advised that [we] speak in our own language in all such matters, and then the adversary cannot lead our minds astray. Brother Palmer then gave a relation of a certain difficulty which took place in a conference He, brother Palmer presided, when several of the brethren spoke out of order and brother J. B. Bosworth refuses to submit to order according to his (brother Palmers) request. He now wished instruction on this point, whether he, or some one else should preside over this branch of the Church, and also whether such conduct could be approbated in conferences. Brother Gordon then made some remarks on the subjects which was at the time before the council.

         Brother Joseph said, relative to the first question, that brother Gordons Tongues in the end, did operate as testimony, as, by his remarks in tongues, the former decision was set aside, and his taken. That it was his decision that brother Gordons manifestation was incorrect, and from a suspicious heart. He approved the first decision, but discarded the second. Brother Joseph Keeler said that in the former decision he had acted hastily himself in urging brother Carpenter to make acknowledgement without having time to reflect. He asked forgiveness wherein he had erred. Brother Gordon said he discovered that he was in an error, and was satisfied with this council, & was willing to ask forgiveness of the brethren and of the Lord. Decision was then given on the second question that brother J. B. Bosworth was out of his place in opposing brother Palmer, when he (brother Palmer) ordered the council. A vote was then taken whether the conference was satisfied with the two decisions. Passed by unanimous vote. A motion was then made and passed by unanimous vote that a letter be written to brother J. B. Bosworth informing him of the last decision, That he has acted out of place in opposing brother Palmer in a former council, when requested to take his seat, that the business might proceed according to order and that such letter be signed by the clerk of this conference, by the direction of the same The case of brother Milton Stow was then brought up when it was proven that he had delivered prophecies at two differnt times which were not true. At one time in saying that Zion was redeemed, and at another in saying that brother Carpenter was cut off forever, and also in saying, that sister Carpenter was dead. When it was decided by vote that brother Milton Stow be, and by the decision of this conference is suspended from the priveleges of the Church of the Latter Day-Saints and from acting in the authority of an Elder in said Church of the Latter Day-Saints till he appear before the Bishops council at Kirtland and make proper satisfaction. Conference closed by prayer of the Clerk.

         Oliver Cowdery

         Clerk of Conference

         __________ (28)

-- Feb 20, 1835

[Wilford Woodruff Journal] 20 Left Mr Snellin. Travled to Brother Wright Akemans. Spent the day in labouring with our hands. From thence to Mr Hubbel. Distance 3 miles. Spent the Evening in preaching the word to Mr Hubbels household. Brother Henry Spoke in tongues and interpeted the same. The Spirit of God rested upon us. (30)

-- May 22, 1835

Freedom N. York, May 22, 1835. This morning agreeably to appointment, conference met in this place. The twelve apostles or travelling high council being present, after an agreeable salutation and rejoicing in each other's prosperity, Elder D. W. Patten being chairman conference was opened by singing and prayer by the president.

        .... The representation of the church closed about 3 o'clock P.M. and the council then proceeded to give some general and particular instructions relative to the “word of wisdom", the gift of tongues and interpretation, prophecyings [sic] and of a proper use of all the spiritual gifts &c. after these remarks conference adjourned until tomorrow morning -- (31)

-- During June 1835

Joseph receives a brief visit from a Mr. Hewitt of the Irvingite Church in Scotland, which also believes in apostles, prophets, pastors, and gifts of tongues. (22)

-- Sep 14, 1835

Patriarchal Blessing of Elizabeth Ann Whitney given by Joseph Smith, Sr. on September 14, 1835

        ... for thou art bone of his bone and flesh of his flesh, and the Lord has so ordained that those of the same family and descent might be one to fulfil his purposes; for thou art of the same lineage of thy husband, thy life has been hid also, and thou mayest rejoice, for thy posterity shall be blessed. Thou hast a gift to sing the songs of Zion [sing in tongues], and if thou wilt be humble before the Lord & keep all his commandments, it shall be increased. (32)

-- During 1835

[Elizabeth Ann Whitney] Great manifestations of power were witnessed in the Kirtland Temple; it used oftentimes to seem as though it was illuminated, and many and powerful were the manifestations to those who were humble and participated in the ordinances bestowed upon the faithful Saints in that house. The first patriarchal blessing meeting over which Joseph Smith, Sen., presided was one of the most striking and noticeable features of that particular period of time. In this meeting I received the gift of singing inspirationally, and the first Song of Zion ever given in the pure language was sung by me then, and interpreted by Parley P. Pratt, and written down; of which I have preserved the original copy. It describes the manner in which the ancient patriarchs blessed their families, and gives some account of "Adam-ondi-Ahman."

          In ancient days there lived a man,
          Amidst a pleasant garden,
          Where lovely flowers immortal bloom'd,
          And shed around a rich perfume;
          Behold, his name was Adam.

          One of the nobles of the Earth,
          Had mighty power in blessing;
          Received the Priesthood, and went forth
          And blessed his seed, and gave the earth
          Blessings for their possession.

          He sealed them for eternal life,
          And all their generations,
          Who should obey the Gospel plan.
          Down to the latest years of man-
          A multitude of nations.

          Isaac and Jacob, they in turn
          Had power to bless their children;
          Hence, Jacob by his faith did learn,
          And gave directions for his bones
          To be conveyed to Canaan.

          By the same spirit, Joseph gave
          A great and mighty blessing
          To Ephraim, and Manasseh too,
          Whereby their seed were carried through
          Long travels, though distressing.

          By that same faith they built a ship,
          And crossed the mighty ocean,
          Obtain'd the choicest land of Earth
          Foretold the great Messiah's birth,
          And all the great commotion.

          The Holy Priesthood long remain'd
          In all its power and glory,
          Until the Priests of God were slain,
          Their records hid from wicked men
          Within the hill Cumorah.

          Their remnants sank in sorrow down,
          Became a loathsome people,
          To misery and sorrow doom'd,
          Their pleasant fields o'erspread with gloom,
          Ruled by a Gentile nation.

          But now the Priesthood is restored,
          And we partake its blessings;
          Our parents and our children dear
          With Joseph's remnants have a share
          To latest generations.

          As Adam blest his family
          In Adam-ondi-Ahman,
          So shall our aged father bless
          His seed who dwell in righteousness
          Upon the land of Zion.

The Prophet Joseph promised me that I should never lose this gift if I would be wise in using it; and his words have been verified. (29)

-- Oct 25, 1835

[Joseph Smith Diary] Sunday, 25th [I] attended meeting. President Rigdon preached in the fore noon [and] Eider Lyman Johnson in the after noon. After which Elder S[eymour] Bronson [Brunson] joined Br[other] W[illia]m Perry and Sister Eliza Brown in matrimony and I blessed them with long life and prosperity in the name of Jesus Christ.

        At evening I attended prayer meeting. Opened it and ex[h]orted the brethren and Sister[s] about one hour. The Lord pour[e]d out his spirit and some glorious things were spoken in the gift of toungs [tongues] and interp[r]eted concerning the redemption of Zion. (33)

-- Nov 3, 1835

[Wilford Woodruff Journal] 3rd Rode to Br Wests. Preeached at his house. Two persons had the gift of tongues. 2 mil. (30)

-- Nov 12, 1835

[Joseph Smith Diary] ... But when you are endowed and prepared to preach the gospel to all nations, kindred and toungs [tongues] in there own languages you must faithfully warn all and bind up the testimony and seal up the law. ... (33)

-- Dec 29, 1835

Patriarchal Blessing of Lyman Wight given by Joseph Smith, Sr. on December 29, 1835 .... Thou hast labored much in the cause of thy God, even since the word was proclaimed in these regions, and great shall be thy rejoicing with those who were converted under thy ministry, in as much as they remain faithful, in the great day to come; yea, and great shall be thy reward in the Kingdom of God: for it is in thy power, by keeping the command-ments, to call thy thousands into the true fold, even among tongues and languages that thou knowest not: therefore, gird up thy loins like a man of God, lay aside every principle which is not ordained of him, seek humility and faith, that thy mind may be stayed upon the God of Jacob, who will deliver thee from the powers of darkness, and give thee power to do mighty works] ... (32)

-- During 1835

(Erastus Snow) Ordained a seventy during the Kirtland School of Prophets, and endowed in the Kirtland Temple with 360 others: "Then we all, like as did Israel when they surrounded Jericho, with one united voice gave shout of Hosannah, Hosannah, Hosannah to God and the Lamb; Amen, Amen, Amen. When this was done the Holy Ghost was shed forth upon us; some received visions of the Judgments that were to be poured out upon this generation; some spoke in tongues, some interpreted; others prophesied; others saw Zion in her glory, and the angels came and worshipped with us, and some saw them, yea, even twelve legions of them, the chariots of Israel and the horsemen thereof." (34)

(Zina D. H. Young) After baptism by Hyrum Smith, Zina's entire family moved to Kirtland, Ohio, where she exercised the "gift of tongues and interpretation thereof." Eliza R. Snow and Zina often worked as a revelatory team, one speaking in tongues while the other interpreted. (34)

-- Jan 17, 1836

[Joseph Smith Diary] 17th Sunday morning the 17th Attended meeting at the schoolhouse at the usual hour. A large congregation assembled. I proceeded to organize the several quorums present. First the Presidency, then the Twelve [Apostles], and the Seventy, all who were present. Also the Counsellers of Kirtland and Zion.

        President Rigdon then arose and observed that instead of preaching the time would be occupied by the Presidency and Twelve [Apostles] in speaking each in their turn untill they had all spoken. The Lord poured out his spirit upon us and the brethren began to confess their faults one to the other. The congregation were soon overwhelmed in tears and some of our hearts were too big for utterance. The gift of toungs [tongues] come upon us also like the rushing of a mighty wind and my soul was filled with the glory of God. ... (33)

-- Jan 18, 1836

[Joseph Smith Diary] 19th Tuesday the 19th Spent the day at School. The Lord blessed us in our Studies. This day we commenced reading in our Hebrew Bibles with much success. It seems as if the Lord opens our minds in a marvelous manner to understand his word in the original language. My prayer is that God will speedily indu [endow] us with a knowledge of all langnages and toungs [tongues] that his servants may go forth for the last time to bind up the law and seal up the testimony. (33)

-- Jan 21, 1836

[Joseph Smith Diary] ....

        The heavens were opened upon us ... [I saw] Eld[e]r Brigham Young standing in a strange land in the far southwest, in a desert place, upon a rock in the midst of about a dozen men of colour who appeared hostile. He was preaching to them in their own toung [tongue] and the angel of God standing above his head with a drawn sword in his hand protec[t]ing him, but he did not see it. ... (33)

-- Jan 22, 1836

[Joseph Smith Diary] ...

        We called [the meeting] to order and organized. The Presidency then proceeded to consecrate the oil. We then laid our hands upon Elder Thomas B. Marsh who is the President of the 12 [Apostles] and ordained him to the authority of anointing his brethren. I then pour[eld the consecrated oil upon his head in the name of Jesus Christ and sealed such blessings upon him as the Lord put into my heart. The rest of the Presidency then laid their hands upon him and blessed him each in their turn beginning at the eldest. He [Elder Marsh] then anointed /and blessed/ his brethren from the oldest to the youngest. I also laid my hands upon them and pronounced many great and glorious [blessings] upon their heads. The heavens were opened and angels ministered unto US.

        The 12 [Apostles] then proceeded to anoint and bless the Presidency of the 70 and seal upon their heads power and authority to anoint their brethren. The heavens were opened upon Elder Sylvester Smith and he leaping up exclaimed, "The Horsemen of Israel and the chariots thereof." Br[other] [Don] Carloss Smith was also annointed and blessed to preside over the High Priesthood.

        President Rigdon arose to conclude the servises of the evening by invoking the benediction of heaven upon the Lord's anointed /which he did/ in an eloquent manner. The congregation shouted a loud hosannah.

        The gift of toungs [tongues] fell upon us in mighty pow[e]r, angels mingled their voices with ours, while their presence was in our midst and unseasing pra[i]ses swelled our bosoms for the space of half an hour.

        I then observed to the brethren that it was time to retire. We accordingly /closed/ our interview and returned home at about 2 o'clock in the morning. The spirit and visions of God attended me through the night. (33)

-- Friday, the 22nd

[Oliver Cowdery] Copied blessings. At evening met in the president's room where were the presidents, the twelve, the presidents of the 70, the high councils of Kirtland and Zion, and the bishops and their counsellors. The presidents proceeded and annointed Thomas B. Marsh, the president of the twelve, and he annointed the other eleven. The twelve then proceeded, president Marsh taking the lead, and annointed the presidents of the Seventy. Elder Don Carlos Smith was ordained and annointed president of the high priesthood of the Melchisedek priesthood, by the presidents of the Church Church. Near the Close of the meeting, 2 O'clock in the morning, almost all present broke out in tongues and songs of Zion. (35)

-- Feb 6, 1836

[Joseph Smith Diary] Saturday, 6th Called the anointed together to receive the seal of all their blessings. The High Priests and Elders [met] in the council room as usual. The Seventy [met] with the Twelve [Apostles] in the second room and the Bishop in the 3rd. I laboured with each of these quorems for some time to bring [them] to the order which God had shown /to/ me which is as follows:

        [The] first part to be spent in solemn prayer before God without any talking or confusion and the conclusion with a sealing prayer by Pres[ident] Sidney Rigdon when all the quorems are to shout with one accord a solemn hosannah to God and the Lamb with an Amen, Amen, and Amen. Then all take [their] seats and lift up their hearts in silent prayer to God and if any obtain a prophecy or vision to rise and speak that all may be edified and rejoice together.

        I had considerable trouble to get all the quorems united in this order. I went from room to room repeatedly and charged each separately, assuring them that it was according to the mind of God. Yet notwithstanding all my labour, while I was in the east room with the Bishops' quorems, I felt by the spirit that something was wrong in the quorem of Elders in the west room.

        I immediately requested Pres[ident] O[liver] Cowdery and H[yrum] Smith to go in and see what was the matter. The quorem of Elders had not observed the order which I had given them. [They] were reminded of it by Pres[ident] [Don] Carloss Smith and mildly requested to observe order and continue in prayer and [as] requested. Some of them replied that they had a teacher of their own and did not wish to be troubled by others. This caused the spirit of the Lord to withdraw. This interrupted the meeting and this quorem lost th[e]ir blessing in a great measure.

        The other quorems were more careful and the quorem of the Seventy enjoyed a great flow of the Holy Spirit. Many arose and spok[e], testifying that they were filled with the Holy Spirit which was like fire in their bones, so that they could not hold their peace, but were constrained to cry hosannah to God and the Lamb and glory in the highest.

        Pres[ident] W[illia]m Smith, one of the Twelve [Apostles], saw a vision of the Twelve and Seven[ties] in council together in old England. [He] prophecied that a great work would be done by them in the old co[u]ntries and God already beginning the work in the hearts of the p[e]ople. Pres[ident] Z[ebedee] Coltrin, one of the seven [Presidents of the Seventy], saw a vision of the Lord's Host. Others were filled with the spirit and spoke in tongues and prophecied. This was a time of rejoicing long to be remembered! Praise the Lord. (33)

-- Mar 27, 1836

President Brigham Young gave a short address in tongues, and David W. Patten interpreted. -- Kirtland, Ohio [History of the Church. 7 Vols. B. H. Roberts, ed. Salt Lake City: Deseret Book, Co., 1902. 2:428] (13)

The Kirtland Temple is dedicated. The doors to the temple are open at seven A.M. Joseph seats the people. Almost 1,000 enter, many others are turned away. Contributions in excess of $950 are given. At nine A.M. Sidney Rigdon opens the service and speaks for two and a half hours on the need for belief in "present revelation," at one point drawing tears from many. He says that in spite of the many houses of worship built on the earth, this is the only one built by divine revelation. Songs of hosanna are sung. The audience rises to sustain the First Presidency. The Twelve are sustained "as Prophets, Seers, Revelators, and special witnesses to all nations of the earth." (History of the Church of Jesus Christ of Latter-day Saints (7 volumes) 2:417.) The Presidents of the Seventy are sustained as "Apostles and special witnesses to the nations, to assist the Twelve in opening the Gospel kingdom among all people." Other officers are also sustained. "The vote was unanimous in every instance." (HC 2:418.) Another hymn is sung. Joseph offers the dedicatoryprayer, which was given by revelation. It is recorded as D&C 109.The dedication is then unanimously accepted and the Lord's Supper is administered. Others rise to speak. President Frederick G. Williams testifies that an angel entered the window. David Whitmer also testifies that he saw an angel. President Brigham Young gives a short speech in tongues, which David W. Patten interprets; Elder Patten then speaks in tongues himself. The meeting is adjourned at about four o'clock.In the evening 416 brothers meet for the ordinance of the washing of feet. George A. Smith begins to prophesy, and a noise "like the sound of a rushing mighty wind" fills the temple; all arise and feel the invisible power, and experience visions, angels, the gift of tongues. People in the neighborhood hearing unusual noises and seeing the bright light above the temple run toward it to see what is happening.

(History of the Church of Jesus Christ of Latter-day Saints (7 volumes) 2:410-28.) (22)

[Joseph Smith Diary] 27th Sunday morning the 27th The congregation began to assemble /at the Chapel [Kirtland Temple]/ at about 7 o'clock, one hour earlier than the doors were to be opened. Many brethren had come in from the regions round about to witness the dedication of the Lord's House and Share in His blessings. Such was the anxiety on this occasion that Some hundreds (probably five or six) assembled collected before the doors were opened.

        The Presidency entered with the door ke[e]pers and ar[r]anged them at the inner and outer doors, also placed our stewards to receiv[e] donations from those who should feel disposed to contribute something to defray the expenses of building the House of the Lord. /We also dedicated the pulpits and concecrated them to the Lord/ The doors were then opened.

        President Rigdon, President Cowdery, and myself Seated the congregation as they came in. According to the best calculations we could make we received between 9 /hundred/ and 1,000 which is as many as can be comfortably situated. We then informed the door keepers that we could receive no more and a multitude were deprived of the benefits of the meeting on account of the House not being sufficiently capacious [spacious] to receive them.

        I felt to regret that any of my brethren and sisters should be deprived of the meeting. I recommended them to repair to the School house and hold a meeting which they did and filled that house /also/ and yet many were left out.

        The assembly were then organized in the following manner, viz:

        President F. G. Williams, Presdt Joseph Smith, Sen father and Presdt W. W. Phelps occupied the first pulpit /in the west end of the house/ for the Melchisedec priesthood. Presdt S. Rigdon. myself, and Prest Hyrum Smith the 2nd. Presdt D. Whitmer, Presdt O. Cowdery, and Presdt John Whitmer the 3rd. The 4th was occupied by the preisdent of the high priests and his counselors and 2 choristers, 12 apostles on the right, the high council of Kirtland on the left. The pulpits /in the east end of the house/ for the Aaronic priesthood were occupied in the following manner: The Bishop of Kirtland and his counsellors in the 2nd, the presdt of the priest and his counsellors in the 3rd, the presdt of the Teachers and his counsellors in the 4th, the 7 presdt of the seventies. The high council of Zion on the right, the 7 presdt of the Seventies on the left.

        West end of the House

        Pres[i]d[en]t F[rederick] Williams, Pres[i]d[en]t Joseph Smith, Sen[ior], and President W[illiam] W. Phelps occupied the 1st pulpit for the Melchisedic Priesthood. Pres[i]d[en]t S[idney] Rigdon, myself, and Pres[i]d[en]t Hyrum Smith in the 2nd [pulpit]. Pres[i]d[ent] D[avid] Whitmer, Pres[i]d[en]t O[liver] Cowdery, and Pres[i]d[en]t J[ohn] Whitmer in the 3d [pulpit]. The 4th [pulpit] was occipied by the President of the High Priests and his counsellors, and 2 choiresters. The 12 Apostles on the right in the 3 highest seats, the Pres[i]d[en]t of the Eld[e]rs, his clerk, and counsellors in the seat immediately below the 12 [Apostles]. The High Council of Kirtland consisting of 12 [counsellors] on the left in the 3 first seats. The 4th seat below them was occupied by Eld[e]rs W[arren] A. Cowdery and W[arren] Parrish who served as scribes.

        The pulpits in the east end of the House for the Aaronic Priesthood were occupied as follows: The Bishop of Kirtland and his counsellors in the 1st pulpit. The Bishop of Zion and his counsillors in the 2nd. The Pres[i]d[en]t of the Priests and his counsellors in the 3d. The Pres[i]d[en]t of the Teachers and his counsellors /and one choirester/ in the 4th. The High Council of Zion consisting of 12 counsellors on the right. The Pres[i]d[en]t of the Deacons and his counsillors in the seat below them. The 7 Pres[i]d[en]ts of the Seventies on the left. The choir of singers were seated in the 4 corners of the room in seats prepared for that purpose.

        /Rec[eive]d by contribution $960.00

        /9 o'clock A.M. the servises of the day were opened by Pres[i]d[en]t S[idney] Rigdon by reading 1st the 96th Psalm [and] secondly the 24th Psalm. The choir then Sung hymn on the 29th page of Latter day Saints' collection of hymns ["Ere long the veil will rend in twain," by Parley P. Pratt]. Prayer by Pres[i]d[en]t Rigdon. Choir then sung hymn on 14th page ["O happy souls, who pray," William W. Phelps]. Pres[i]d[en]t Rigdon then /read/ the 18[th], 19[th] and 20[th] verses of the 8th Chapter of Mat[t]hew and preached more particularly from the 20th verse. His prayer and address were very forcible and sublime, and well adapted to the occasion.

        After he close his sermon, he called upon the several quorums commenceing with the Presidency to manifest by rising up their willingness to acknowledge me as a prophet and seer and uphold me as such by their p[r]ayers of faith. All the quorums in their turn cheerfully complyed with this request. He then called upon all the congregation of Saints also to give their assent by rising on their feet which they did unanimously.

        After [an] intermission of 20 minutes the servises of the day were resumed by singing Adam-ondi-Ahman. I then made a short address and called upon the several quorums and all the congregation of Saints to acknowledge the Presidency as Prophets and Seers and uphold them by their prayers. They all covenanted to do so by rising.

        I then called upon the quorums and congregation of Saints to acknowledge the 12 Apostles who were present as Prophets and Seers and special witnesses to all the nations of the earth, holding the keys of the kingdom to unlock it or cause it to be done among all nations them and [to] uphold them by their prayers, which they assented to by rising.* [see note bottom of manuscript page 176]

        I then called upon the quorums and congregation of Saints to acknowledge the High Council of Kirtland in all the authorities of the Melchisedec Priesthood and uphold them by their prayers which they assented to by rising.

        I then called upon the quorums and congregation of Saints to acknowledge and uphold by their prayers the Bishops of Kirtland and Zion and their counsellors, the Presidents of the Priests in all the authority of the Aaronic Priesthood which they did by rising.

        I then called upon the quorums and congregation of Saints to acknowledge the High Council of Zion and uphold them by their prayers in all authority of the High Priesthood which they did by rising.

        I next called upon the quorums and congregation of Saints to acknowledge the Presidents of the Seventys who act as their represent[at]ives as /Apostles and/ special witnesses to the nations to assist the 12 [Apostles] in opening the gospel kingdom among all people and to uphold them by their prayers which they did by rising.

        I then called upon the quorums and all the Saints to acknowledge [the] President of Elders and his counsellors and uphold them by their prayers which they did by rising.

        The quorums and congregation of Saints were then called upon to acknowledge and uphold by their prayers the Presidents of the Priests, Teachers, and Deacons and their counsellors which they did by rising.

        * N.B. The Presidents of the Seventys were acknowledged first after the 12 Apostles.

        The hymn on the hundred and 14 page ["How pleased and blessed was I," by Isaac Watts] was then sung, after which I offered to God the following dedication prayer:

        [Dedicatory] Prayer

        At the dedication of the Lord's House in Kirtland, Ohio, March 27th 1836 by Joseph Smith, Jr., President of the Church of the Latter Day Saints.

        Thanks be to thy name, O Lord God of Israel, who keepest covenant and shewest mercy unto thy servants, who walk uprightly before thee with all their hearts. Thou who hast commanded thy servants to build an house to thy name in this place (Kirtland). And now thou beholdest, O Lord, that so thy servants have done according to thy commandment. And now we ask the[e], Holy Father, in the name of Jesus Christ, the Son of thy bosom, in whose name alone salvation can be administered to the children of men, we ask the[e], O Lord, to accept of this house, the workmanship of the hands of us, thy servants, which thou didst command us to build; for thou knowest that we have done this work through great tribulation; and out of our poverty we have given of our substance to build a house to thy name, that the Son of Man might have a place to manifest himself to his people.

        And as thou hast said, in a revelation given unto us, calling us thy friends, saying, "Call your Solemn Assembly, as I have commanded you; and as all have not faith, seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom; Seek learning; even by study, and also by faith. Organize yourselves; prepare every needful thing, and establish a house, even a house of prayer, a house [of] fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God; that your incomings may be in the name of the Lord, that your outgoings may be in the name of the Lord: that all your salutations may be in the name of the Lord, with uplifted hands to the Most High."

        And now, Holy Father, we ask thee to assist us, thy people with thy grace in calling our Solemn Assembly, that it may be done to thy honor, and to thy divine acceptance, and in a manner that we may be found worthy in thy sight to secure a fulfil[l]ment of the promises which thou hast made unto us thy people, in the revelatio[n]s given unto us; that thy glory may rest down upon thy people, and upon this thy house, which we now dedicate to thee; that it may be sanctified and consecrated to be holy, and that thy holy presence may be continually in this house; and that all people who shall enter upon the threshold of the Lord's House may feel thy power and be constrained to acknowledge that thou hast sanctified it, and that it is thy house, a place of thy holiness.

        And do thou grant, Holy Father, that all those who shall worship in this house, may be taught words of wisdom out of the best books, and that they may seek learning, even by study, and also by faith, as thou hast said; and that they may grow up in thee and receive a fulness of the Holy Ghost, and be organized according to thy laws, and be prepared to obtain every needful thing and that this house may be a house of prayer, a house of fasting, a house of faith, a house of glory and of God, even thy house; that all the incomings of thy people, into this house, may be in the name of the Lord; that all their outgoings, from this house, may be in the name of the Lord; that all their salutations may be in the name of [the] Lord, with holy hands uplifted to the Most High; and that no unclean thing shall be permitted to come into thy house to pollute it.

        And when thy people transgress, any of them, they may speedily repent and return to thee, and find favour in thy sight, and be restored to the blessings which thou hast ordained, to be poured out upon those who shall reverance thee in this thy house.

        And we ask, Holy Father, that thy servants may go forth from this house, armed with thy power, and that thy name may be upon them and thy glory be round about them, and thine angels have charge over them, and from this place they may bear exceeding great and glorious tidings, in truth, unto the ends of the earth, that they may know that this is thy work, and that thou hast put forth thy hand, to fulfil that which thou hast spoken by the mouths of thy prophets concerning the last days.

        We ask the[e], Holy Father, to establish the people that shall worship and honorably hold a name and standing in this thy house, to all generations, and for eterni/ty/ that no weapon formed against them shall prosper; that he who diggeth a pit for them shall fall into the same himself; that no combination of wickedness shall have power to rise up and prevail over thy people, upon whom thy name shall be put in this house: and if any people shall rise against this people, that thine anger be kindled against them: and if they shall smite this people, thou wilt smite them, thou wilt fight for thy people as thou didst in the day of battle, that they may be delivered from the hands of all their enemies.

        We ask thee, Holy Father, to confound and astonish, and bring to shame and confusion, all those who have spread lying reports abroad over the world against thy servant or servants, if they will not repent when the everlasting gospel shall be proclaimed in their ears, and that all their works may be brought to nought, and be swept away by the hail, and by the judgements, which thou wilt send upon them in thine anger, that their may be an end to lyings and slanders against thy people: for thou knowest, O Lord, that thy servants have been innocent before thee in bearing record of thy name for which they have suffered these things, therefore we plead before thee a full and complete deliverance from under this yoke. Break it off O Lord; break it off from the necks of thy servants, by thy power, that we may rise up in the midst of this generation and do thy work!

        O Jehovah, have mercy upon this people, and as all men sin, forgive the transgressions of thy people, and let them be blotted out forever. Let the anointing of thy ministers be sealed upon them with power from on high. Let it be fulfilled upon them as upon those on the day of Pentacost. Let the gift of tongues be poured out upon thy people, even cloven tongues as of fire, and the interpretation thereof. And let thy house be filled, as with a rushing mighty wind, with thy glory.

        Put upon thy servants the testimony of the covenant that where they go out and proclaim thy word, they may seal up the law, and prepare the hearts of thy Saints for all those judg/e/ments thou art about to send, in thy wrath, upon the inhabitants of the earth because of their transgressions, that thy people may not faint in the day of trouble.

        And whatever city thy servants shall enter, and the people of that city receive not their testimony let thy peace and thy salvation be upon that city, that they may gather out from that city the righteous, that they may come forth to Zion or to her stakes, the places of thine appointment, with songs of everlasting joy, and until this be ac[c]omplished let not thy judgements fall upon that city.

        And whatever city thy servants shall enter, and the people of that city receive not their testimony of thy servants, and thy servants warn them to save themselves from this untoward generation let it be upon that city according to that which thou hast spoken, by the mouths of thy prophets; but deliver thou, O Jehovah, we beseech thee, thy servants from their hands, and cleanse them from their blood. O Lord, we delight not in the destruction of our fellow men; their souls are precious before thee, but thy word must be fulfilled. Help thy servants to say, with thy grace assisting them, thy will be done, O Lord, and not ours.

        We know that thou hast spoken by the mouth of thy prophets, terrible things concerning the wicked in the last days, that thou wilt pour out thy judgements, without measure. Therefore, O Lord, deliver thy people from the calamity of the wicked. Enable thy servants to seal up the law and bind up the testimony, that they may be prepared against the day of burning.

        We ask thee, Holy Father, to remember those who have been driven by the inhabitants of Jackson County, Missouri, from the lands of their inheritance, and break off, O Lord, this yoke of affliction that has been put upon them. Thou knowest, O Lord, that they have been greatly oppressed and afflicted, by wicked men, and our hearts flow out in sorrow because of their grevious [grievous] burdens. O Lord, how long wilt thou suffer this people to bear this affliction and the cries of the innocent ones to ascend up in thine ears, and their blood to come up in testimony before thee and not make a display of thy power in their behalf?

        Have mercy, O Lord, upon that wicked mob, who have driven thy people, that they may cease to spoil, that they may repent of their sins, if repentance is to be found; but if they will not, make bare thine arm, O Lord, and redeem that which thou didst appoint a Zion unto thy people. And if it cannot be otherwise, [grant] that the cause of thy people may not fail before thee. May thine anger be kindled and thine indignation fall upon them that they may be wasted away, both root and branch from under heaven; but inasmuch as they will repent, thou art gracious and merciful, and will turn away thy wrath, when thou lookest upon the face of thine anointed.

        Have mercy, O Lord, upon all the nations of the earth. Have mercy upon the rulers of our land. May those principles which were so honorably and nobly defended: viz, the Constitution of our land, by our fathers, be established forever. Remember the Kings, the princes, the nobles, and the great ones of the earth, and all people, and the Churches, all the poor, the needy, and the afflicted ones of the earth; that their hearts may be softened when thy servants shall go out from thy house, O Jehovah, to bear testimony of thy name, /that/ their prejudices may give way before the truth, and thy people may obtain favour in the sight of all, that all the ends of the earth may know that we thy servants have heard thy voice, and that thou hast sent us, that from among all these thy servants, the sons of Jacob, may gather out the righteous to build a holy city to thy name, as thou hast commanded them.

        We ask thee to appoint unto Zion other stakes besides this one, which thou hast appointed, that the gathering of thy people may roll on in great power and majesty, that thy work may be cut short in righteousness.

        Now these words, O Lord, we have spoken before thee, concerning the revelations and commandments which thou hast given unto us, who are i[de]ntified with the Gentiles. But thou knowest that we have a great love for the children of Jacob who have been scattered upon the mountains, for a long time in a cloudy and dark day.

        We therefore ask thee to have mercy upon the children of Jacob, that Jerusalem, from this hour, may begin to be redeemed, and the yoke of bondage may begin to be broken off from the house of David, and the children of Judah may begin to return to the lands which thou didst give to Abraham, their father, and cause that the remnants of Jacob, who have been cursed and smitten, because of their transgression, to be converted from their wild and savage condition, to the fulness of the everlasting gospel, that they may lay down their weapons of bloodshed and cease their rebellions. And may all the scattered remnants of Israel, who have been driven to the ends of the earth, come to a knowledge of the truth, believe in the Messiah, and be redeemed from oppression, and rejoice before thee.

        O Lord, remember thy servant Joseph Smith, Jun[ior], and all his afflictions and persecutions, how he has covenanted with Jehovah and vowed to thee O mighty God of Jacob, and the commandments which thou hast given unto him, and that he hath sincerely strove to do thy will. Have mercy, O Lord, upon his wife and children, that they may be exalted in thy presence, and preserved by thy fostering hand. Have mercy upon all their immediate connexions, that their prejudices may be broken up, and swept away as with a flood, that they may be converted and redeemed with Israel and know that thou art God.

        Remember, O Lord, the Presidents, even all the Presidents of thy Church, that thy right hand may exalt them with all their families, and their immediate connexions, that their names may be perpetuated and had in everlasting rememberance from generation to generation.

        Remember all thy Church, O Lord, with all their families, and all their immediate connexions, with all their sick and afflicted ones, with all the poor and meek of the earth, that the kingdom which thou hast set up without hands, may become a great mountain and fill the whole earth, that thy Church may come forth out of the wilderness of darkness, and shine forth fair as the moon, clear as the sun, and terrible as an army with banners, and be adorned as a bride for that day when thou shalt unveil the heavens, and cause the mountains to flow down at thy presence, and the valleys to be exalted, the rough places made smooth, that thy glory may fill the earth. That when the trump shall sound for the dead, we shall be caught up in the cloud to meet thee, that we may ever be with the Lord, that our garments may be pure, that we may [be] clothed upon with robes of righteousness, with palms in our hands, and crowns of glory upon our heads, and reap eternal joy for all our sufferings.

        O Lord, God Almighty, hear us in these our petitions, and answer us from heaven, thy holy habitation, where thou sittest enthroned with glory, honour, power, majesty, might, dominion, truth, justice, judgement, mercy, and an infinity of fulness, from everlasting to everlasting.

        O hear, O hear, O hear us, O Lord, and answer these petitions, and accept the dedication of this house unto thee, the work of our hands, which we have built unto thy name; and also this Church to put upon it thy name. And help us by the power of thy spirit, that we may mingle our voices with those bright shining seruphs, around thy throne with acclamation of praise, singing hosanna to God and the Lamb! And let these thine anointed ones be clothed with salvation, and thy Saints shout aloud for joy. Amen and Amen.

        Sung "Hosanah to God and the Lamb," after which the Lord's Supper was administered.

        I then bore testimony of the administering of angels. Pres[i]d[en]t Williams also arose and testified that while Pres[i]d[en]t Rigdon was making his first prayer an angel entered the window and /took his/ [position] seated between Father Smith and himself, and remained their during his prayer. Pres[i]d[en]t David Whitmer also saw angels in the House.

        We then sealed the proceedings of the day by shouting hosanah to God and the Lamb 3 times, sealing it each time with Amen, Amen, and Amen and after requesting all the official members to meet again in the evening we retired. Met in the evening and instructed the quorums respecting the ordinance of washing of feet which we were to attend to on Wednesday following. (33)

-- Mar 30, 1836

[Joseph Smith Diary] 30th Wednesday morning, 8 o'clock, March 30th 1836 According to appointment the Presidency, the 12 [Apostles], the Seventies, the High Councils, the Bishops and their entire quorums, the Elders, and all the official members in this Stake of Zion amounting to about 300 met in the Temple of the Lord to attend to the ordinance of washing feet.

        I ascended the pulpit and remarked to the congregation that we had passed through many trials and afflictions since the organization of this Church and that this is a year of jubilee to us and a time of rejoicing, and that it was expedient for us to prepare bread and wine sufficient to make our hearts glad, as we should not probably leave this house until morning. To this end we should call on the brethren to make a contribution; the stewards passed round and took up a liberal contribution and messengers were dispatched for bread and wine.

        Tubs, water, and towels were prepared and I called the House to order and the Presidency preceeded to wash the feet of the 12 [Apostles], pronouncing many prophecys and blessings upon them in the name of the Lord Jesus. The brethren began to prophesy upon each others' heads and cursings upon the enimies of Christ who inhabit Jackson County, Missouri. Continued prophesying, blessing, and sealing them with Hosanna and Amen until nearly 7 o'clock P.M.

        The bread /and wine/ was then brought in and I observed that we had fasted all the day, and lest we faint as the Saviour did so shall we do on this occasion. We shall bless the bread and give it to the 12 [Apostles] and they to the multitude, after which we shall bless the wine and do likewise.

        While waiting for the wine I made the following remarks: that the time that we were required to tarry in Kirtland to be endued [endowed] would be fulfilled in a few days, and then the Elders would go forth and each must stand for himself, that it was not necessary for them to be sent out two by two as in former times; but to go in all meekness, in sobriety and preach Jesus Christ and him crucified, not to contend with others on the account of their faith or systems of religion but persue a steady course.

        This I delivered by way of commandment, and all that observe them not will pull down persecution upon your /their/ heads, while those who do shall always be filled with the Holy Ghost. This I pronounced as a prophesy sealed with a Hosanna and Amen.

        Also that the Seventies are not called to serve tables or preside over Churches to settle difficulties, but to preach the gospel and build them up, and set others who do not belong to these quorums to preside over them who are High Priests. The Twelve [Apostles] also are not to serve tables, but to bear the keys of the kingdom to all nations and unlock them and call upon the Seventies to follow after them and assist them. The 12 [Apostles] are at liberty to go wheresoever they will and if one shall say, I wish to go to such a place let all the rest say Amen.

        The Seventies are at liberty to go to Zion if they please or go wheresoever they will and preach the gospel and let the redem[p]tion of Zion be our object, and strive to affect it by sending up all the strength of the Lord's House wherever we find them. I want to enter into the following covenant, that if any more of our brethren are slain or driven from their lands in Missouri by the mob that we will give ourselves no rest until we are avenged of our enimies to the uttermost. This covenant was sealed unaminously [unanimously] by a hosanna and Amen.

        I then observed to the quorums that I had now completed the organization of the Church and we had passed through all the necessary ceremonies. That I had given them all the instruction they needed and that they now were at liberty after obtaining their lisences to go forth and build up the kingdom of God. That it was expedient for me and the Presidency to retire, having spent the night previous in waiting upon the Lord in his Temple, and having to attend another dedication on the morrow, or conclude the one commenced on the last Sabbath for the benefit of those of my brethren and sisters who could not get into the House on the former occasion, but that it was expedient for the brethren to tarry all night and worship before the Lord in his house. I left the meeting in charge of the 12 [Apostles] and retired at about 9 o'clock in the evening.

        The brethren continued exhorting, prophesying, and speaking in tongues until 5 o'clock in the morning. The Saviour made his appearance to some, while angels minestered unto others, and it was a penticost and enduement [endowment] indeed, long to be remembered. For the sound shall go forth from this place into all the world and the occurrences of this day shall be handeld] down upon the pages of sacred history to all generations as the day of Pentecost. So shall this day be numbered and celebrated as a year of Jubilee and time of rejoicing to the Saints of the Most High God. (33)

-- During 1836: March

Patriarchal Blessing] Elijah Abel. (Given by Joseph Smith, Sen.)

        "Brother Abel, in the name of Jesus, I lay my hands upon they [sic] head to bless thee, and thou shalt be blessed even forever. .... Thou shalt travel in the East, and visit foreign countries, speak in all the various tongues, and thou shalt be able to teach different languages. Thou shall see visions of this world and other worlds, and comprehend the laws of all kingdoms, and confound the wisdom of this generation. Thy life shall be preserved to a good old age. Thou must seek first the kingdom of heaven, and all blessings shall be added thereto. Thou shalt be made equal to thy brethren, and thy soul be white in eternity and thy robes glittering: thou shalt receive these blessings because of the covenants of thy fathers. Thou shalt save thy thousands, so much good, and receive all the power that thou needest to accomplish thy mission. These and all the blessings which thou canst desire in righteousness, I seal upon thee, in the name of Jesus. Amen." (From typescript; Dialogue 8(1):11-68, 1973.) [Age, 27; Scribe: Warren Cowdery.] (36)

-- Apr 28, 1836

[Orson Pratt Journal] ... The next evening, the 28th of April, I went alone to fill the appointment. Went to the schoolhouse, found it crowded with men, but no females. I went in to the pulpit and was about to commence the meeting when a man by the name of Lewis Burwall, a Methodist by profession and one of the trustees of the schoolhouse arose in a spirit of opposition and requested me to answer a few questions before I preached. He proceeded to ask me what church I belonged to. I answered the Church of the Latter-day Saints. He wished to know if we did not call ourselves Mormons. I answered no, but we were generally known by that name. He wished to know if I believed in the Book of Mormon. I replied, yes, with all my heart. He then said he had read the book and made some very harsh expressions and desired of me if I could speak in tongues, etc. I answered him that we professed as a church to be earnestly seeking for all the gifts of the gospel mentioned in the scriptures but he insisted on my answering him yes or no. I replied that I did not consider myself bound at that time to answer any question as I had given out that appointment on purpose for preaching and that I would endeavor if the people would listen, to tell them what we as a church believed in, and after I was through they should have the privilege of replying. But he insisted on knowing what we believed in before I preached. About this time the most part of the congregation began to stamp their feet and hiss at Burwall and the congregation began to be divided: the more part determined to hear preaching while the remainder said that I should not preach without answering the questions. I replied that I would tell them my belief in my discourse. By this time the whole house was in an uproar, some crying one thing some crying another; some crying delusion, imposture, others crying, let us hear then judge, while others were crying liberty of conscience. The congregation began to contend very sharply one with another and became very angry, that they came to blows and began to knock down. The noise was such for one or two hours that it might have been heard some distance, while I stood in the pit very calm and composed, lifting my heart in silent prayer that the Lord would deliver me out of their hands unhurt. Some threatened to lay violent hands upon me while others said they would not permit me to be hurt. At length a few gentlemen present opened one of the pulpit doors, took me by the hand and we went through the midst unhurt. The congregation soon finding that I had left the pulpit followed on after me nearly through the village, when I saw myself so thronged that I concluded the only way for me to get out of their midst would be to go into a tavern and pass out the back door, which I accordingly did, assisted by some few gentlemen. I left the village that night and traveled to Mount Pleasant. The next day great excitement prevailed throughout the village and the more part of the people were determined to have a meeting. They accordingly appointed a meeting in a very large wagon house and sent up to Mount Pleasant for me to come down. I, accordingly, in company with three or four brethren went down. A very large congregation had collected who listened with great attention. I addressed them upon the first principles of the gospel. After I got through three or four arose in opposition, but about all they could do was to call for signs and their folly was exposed before the people. ... (37)

-- Sep 5, 1836

Patriarchal Blessing of Raymond Clark given by Joseph Smith, Sr. on September 5, 1836

        -- Patriarchal Blessing Recd. under the hand of Joseph Smith Senr. On Raymond Clark which was Born In the town of Wells St[ate]. of Vermont Age 38 years

        Brother Clark In the Name of Jesus Christ I Lay my hands on thy head in as much as thou art an Orphan for thou art of the Seed of Joseph throu[gh] the loins of Ephraim thou Shalt have power to lay hands on the Sick for the restoring of he[a]lth in fa[i]th thou will be Ordained to the priests office be thou faithfull for thou Will be permit[t]ed to gow [go] to preach to the Spirits in prison Thou Shall have power to procla[i]m the gospel to the Red men of the forist [forest] the gift of toungs [tongues] will be given The[e] that thou may procla[i]m the truth of the Everlasting Gospel to them be thou faithfull [illegible] things which Is Required of the[e] instruct thy children in the way they Should [illegible] ... (38)

-- 1836: 11 September

Patriarchal Blessing] Betsy Pratt. (Given by Joseph Smith, Sen.)

        ... thou shalt see Angels. thou shalt speak in Tongues the wonderfull works of God yea if faithfull thou shalt see thy Children serving the Lord in righteousness in the Land of Zion. this is thy Blessing which is for thee and thy Children throughout their generations if faithful in keeping the commandments of the Lord and thou shalt desire it, thou shalt live to the age of seventy-five. even so, Amen." (From photocopy of manuscript; P8, f23, RLDS Archives.) [Age, 37; Scribe, ? Gibbs.] (36)

-- Dec 1, 1836

At a patriarchal blessing meeting held in the Lord's House this the first day of Decr. 1836 Joseph Smith Senr. the Patriarch of the church being present and holding the meeting, a blessing was conferred on the head of Elisha Wright born in Glover Vt. April 9th 1811

        .... Thou shalt have power over unclean spirits, power over sickness, shalt command the destroyer to stand back say Satan get hence, power to preach in tongues and interpret languages. power to open the heavens, power to stand in the midst of Judgements, stand in courts.

        thou shalt have power to translate thyself like Enoch, power over fires & flood power to instruct the Saints and bring them to Zion, power over the treasures of the earth ... (32)

-- During 1836

Patriarchal Blessing of John Lytle given by Joseph Smith, Sr. [no date, 1836]

        ... Thou shalt have power and authority to preach, to the Lamanites, the gospel of thy Saviour in its power & verity. Thou shalt if thou art humble and contrite have conferred upon thee, the gift of tongues so that thou mayest speak to the aboriginal inhabitants of this continent, the wonderful works of God in their own tongue by the power of the Holy Ghost. ... (32)

Patriarchal Blessing of Jonathan Fisher given by Joseph Smith, Sr. [no date, probably 1836]

        -- Blessing of Jonathan Fisher who was born in Alstead New Hampshire April 6 1785

        Brother Fisher: In the name of Jesus Christ the great Redeemer I lay my hands upon thy head and upon the head of thy seed and bestow upon thee a father[']s blessing. In thy future life if thou puttest thy trust in God thy father, thou shalt be blessed, though thou mayest see days of affliction, thou shalt be delivered from them and from the power of the enemy of all righteousness. The chastirements [chastisements] of thy heavenly Father shall work out unto thee an exceeding and eternal weight of glory. If thou with all thy heart desirest to be instrumental in my time, thou shalt have bestowed upon thee the gift of tongues. that thou mayest speak unto men the wonderful works of God in their language. Thou shalt have peace of mind on thy journey to thy friends. ... (32)

Patriarchal Blessing of Mariah Crandall given by Joseph Smith, Sr. [no date, 1836]

        -- Blessing of Mariah Crandall born in Thurman Warren County N. Y. aged 23 years October 9th 1835

        My young Sister in the name of Jesus Christ the great Redeemer and by the authority of the Priesthood, which I have received from God, I lay my hands on thy head for the Spiritual and temporal benefit of thee and thy posterity. Inasmuch as thou keepest the commandments of God thou shalt be blessed with long life. Thou shalt be blessed with a companion thou shalt raise up children who shall be strong in the faith of the gospel, one of them shall be filled with the Holy Ghost at 8 years of age and shall speak with tongues and prophecy . They shall be strong men and women in Christ Jesus.

        Thou shalt stand on the earth when Jesus comes in the Clouds of heaven. If thou livest up to thy privileges. Thou shalt have forty days notice of the coming of the Saviour. ... (32)

-- Jan 5, 1837

[Wilford Woodruff Journal] 5th I repaired to the house of the Lord for a Prayer meeting at 2 oclock PM. We had a good time. One man gave us an account of the general gathering of Israel in the gift of tongues. I interpreted the Substance of the same. (30)

-- Jan 6, 1837

Patriarchal Blessing of John Lyons given by Joseph Smith, Sr. on January 6, 1837... Thou shalt speak with tongues and have the power of interpritation [interpretation] and inasmuch as thou art faithful thou shalt hear the voice of God speaking out of the heavens and shalt have the administration of angels. Thou shalt receive a crown of righteousness and shalt stand in Zion as the saviour of the people. Thou art forty and one years old and thou shalt live forty and four years more, if faithful and shall stand upon the earth in the last days and see it cleansed from wickedness and shall see the saviour come to Zion with power and great glory. ... (32)

[Wilford Woodruff Journal] ... Sunday Went up to the house of the Lord to worship. We had an interesting meeting. Their was about fifteen hundred people assembled. Their was two discourses deliverd from the Aaronic Priesthood one from Councellor Knight & the other from Priest Willey. Priest Willey had much of the Spirit of God in Preaching to the Church after breaking bread Elder Sherman Sung in the gift of tongues & pro claimed great & marvelous things while clothed upon by the power & spirit of God. Elder Smoot for the first time after his sickness Also attended meeting.

        I spent the evening with Priest Turpin at Bishop Whitney's. Had a vary happy time in speaking Singing hearing & interpeting tongues & in prayer with the family. (30)

-- Jan 8, 1837.

[Willard Richards Journal] --I partook of the sacrament, and was confirmed by Reynolds Cahoon. I received such a measure of the Spirit as to be sensible of the subject of a song of Zion, which was sung by Elder Lyman Sherman, in the gift of tongues, on the coming of Christ. (39)

-- Jan 28, 1837

Patriarchal Blessing of Jacob Zundel given by Joseph Smith, Sr. on January 28, 1837 .... and thou shalt travel into strange lands and preach to many nations yea kings and emperors and confound them by the wisdom that shall be given thee by the spirit and thou shalt go to Germany and preach to thy own nation and shall be instrumental in bringing many into the kingdom and shall have power to bring many of thy friends according to the flesh with thee to Zion, the city of the living God. Thou shalt not only speak in the German language but thou shalt speak in other tongues and shalt have the power of interpretation (if thou art faithful) by the power of the Holy Ghost that shall rest upon thee. ... (32)

-- Apr 6, 1837

[Wilford Woodruff Journal] April 6th 1837 This being more particular the day of the Solumn assembly or a day that is looked upon annually with feeling of greater interest in Celebration of the 6th of April 1830 as upon that day the Church of Latter day Saints was first organized in this last dispensation & fulness of times. Henceforth the Solumn assembly of the Elders of Israel & all official members that can, will meet in the LORDS house annually to attend to the most Solumn ordinances of the house of GOD & of receieving the visions & great things of heavens. Therefore I shall be more particular in recording the transactions of this day than others for it is sumthing similar to the Pentecost that St Paul speak of at Jerrusalem.

        I repaired to the house of the Lord at 8 oclock A.M. & after spending an hour in the lower part of the house the presidency of the Church Called the quorums of the Seventies into the upper part of the house that they might be by themselves for a while as there was some business to be attended to in these quorums before they Could procede to the business of the day below. In the first place six of the Presidents of the Seventies were to leave the Seventies & take a station in the quorum of the travling high priesthood and six other Presidents chosen in their stead. I shall not here give the particulars of this change of Councillers. Suffice it to say that all of the Councillors first chosen excepting Joseph Young were high priest before the organization of the seventies & they had a right to officiate in the lower offices of the Church & there was some difference in the authority and office of the quorums of high Priesthood & Seventies. The six new Presidents Chosen out of the Seventies to take the place of thos that were to leave were: John Gould, Josiah Butterfield, Salmon Gee, [   ] Foster, John Gaylard.

        After this matter was aranged there was a glorious ordinance performed upon the heads of those who had been anointed (by the first presidency of the Church Joseph Smith jr. Sidney Rigdon &c was this ordinance performed. It was as follows:

        While all of the anointed present lifted there hands towards heaven this first presidency of the Church Confirmed & sealed upon our heads all the blessings of our ordination, anointing, & Patriarchal with a seal in the presence of God & the Lamb & holy angels that they should all be fulfilled upon our heads that not one jot or tittle should fail & the seal was confirmed upon our heads with a shout of all the anointed with uplifted hand to heaven HOSANNA, Hosanna, Hosanna, to GOD & the LAMB, Amen, Amen, & Amen. + Hosanna Hosanna, Hosanna, to GOD & the LAMB, Amen, Amen, & Amen. * Hosanna, Hosanna, Hosanna, to GOD & the LAMB, Amen, Amen, & Amen. This was repeated as it is written & if ever a shout entered the Cabinet of heaven that did & was repeated by angels on high & caused the power of God to rest upon us.

        (O ye Priest of Baal. O, ye Gentile religionest. O ye inhabitants of Babylon possessing the mark of the beast, what knowledge have ye of the ordinances or blessings or virtues of the house & Church of God?) Great and marvelous are the blessings and power of the ordinances of the Lord & his gospel made manifest on these occasions.

        After being in the upper room about two hours we again Joined the congregation of the Saints in the lower Court & the house came to order for the business of the day. The veils were closed & each apartment commenced the duties of the day.

        The washing of the feet of the anointed was the first business that was performed. The twelve assisted our presidency in washing the feet. Elder Heber Kimble one of the twelve apostles attended to the washing of my feet & prophesied upon my head & pronounced me clean from the Blood of this generation. This as it was with JESUS when he washed his deciples feet. Great were the blessings that rested upon us in this ordinance.

        After the washing of feet, the veils were rolled, which brought the congregation into one assembly. The stand of the priesthood were still coverd with the veils. The Presidency stood in the lower stand & President Joseph Smith jr. arose and addressed the Congregation for the term of three hours Clothed with the power, spirit, & image of GOD. He unbosom'd his mind & feelings in the house of his friends. He presented many things of vast importance to the minds of the Elders of Israel.

        O that they might be written upon our hearts as with an iron pen to remain forever that we might practice them in our lives. That fountain of light, principle & virtue that came forth out of the heart & mouth of the prophet JOSepH whose Soul like Enochs swell'd wide as eternity. I say such evidences presented in such a forcible manner ought to drive into oblivion every particle of unbelief & dubiety from the mind of the hearers, for such language sentiment principle & spirit cannot flow from darkness. Joseph Smith jr. is a prophet of God rised up for the deliverance of Israel as true as my heart now burns within me while I am penning thes lines which is as true as truth itself.

        President Hiram Smith followed Joseph with many useful remarks. He also was Clothed with much of the spirit of God. Joseph desired us to give heed to his words & teaching this once & be wise that Zion & her stakes might spedily be redeemed. He instructed us to be sure & ask those that enter the Kingdom to send up their wise men to Kirtland with there money to counsel with the presidency & purchase an interitance before they move their families or bring the poor to the places of gathering for to suffer. Also that we must keep in view the institution of the Kirtland Safety Society & if the Elders of Israel would be faithful & do what was in their power this once Kirtland should spedily be redeemed & become a strong hold not be thrown down.

        Joseph presented us in some degree the plot of the city of Kirtland (which is the strong hold of the daughter of Zion) as it was given him by vision. It was great marvelous & glorious. The city extended to the east, west, North, & South. Steam boats will come puffing into the city. Our Goods will be conveyed upon railroads from Kirtland to many places & probably to Zion. Houses of worship would be reared unto the most high. Beautiful streets was to be made for the Saints to walk in. Kings of the earth would come to behold the glory thereof & many glorious things not now to be named would be bestowed upon the Saints. But all these thing are better imagined than spoken by the Children of Jacob.

        President Olvier Cowdery followed Hiram Smith & made but few remarks but verry appropriate. He called upon the Elders to keep within the bounds of their knowledge & to let the great mysteries of the Kingdom alone for the gentiles had not a knowledge even of the first principles of the gospel. That it was far better to preach what the people would call the small things of the Bible than to enter into the vishions of Isaiah, Ezekiel, & John &c.

        President Sidney Rigdon next spoke & said many important things and impress'd it upon the Elders of Israel with great force & eloquence to lay to with their mights this once for the redemption of Kirtland that Israel may be safe & free and have a place to set his foot <for if we do give heed to the word we should sin less.>

        After the Presidency Closed their remarks the twelve were Called upon to break bread for the multitude (as Jesus did in the days of the Apostles) that they might all be filled. They did so & we were all filled & was made glad while feasting with Patriarchs, Prophets, Apostles, Evangelest, Pasters, Teachers, & Deacons.

        After the feast was Closed thanks was returned to GOD with uplifted hands to heaven this being about the seting of the son. All had the privilege of returning to thir homes that felt disposed & the rest might spend the night in the house of the Lord in prayer, & exhortation, praise & thanksgiving.

        At about candle light the meeting commenced with great interest. Joseph requested the congregation to speak their feelings freely & pray according to the spirit. The saints began to open their mouths & they were filled with language unto edification one a prayer another exortation some a doctrin & a psalm others a toungue, some an interpretation. Prophecy was also poured out upon us & all things was done decently & in order & the night was spent gloriously by the saints. Much of the gifts of the gospel rested upon us.

        One Brother Clothed with the gift of tongues laid his hands upon my head & prophesied great blessing upon me. Another Brother possessing the interpretation uttered it unto me to my joy & consolation with the many blessing pronounced upon my head he rehersed the blessing that Jacob pronounced upon the heads of Joseph & said that I should possess the blessings of heaven & of earth & be much blessed in my ministry &c.

        Much Prophecy was uttered upon the heads of many of the Saints in other languages & was interpeted which was glorious. Thus was this day & night spent gloriously & those scenes will long be remember e d. ... (30)

-- Apr 20, 1837

[Wilford Woodruff Journal] April 20th Spent this day in the house of the Lord in prayer and fasting with the congregation of the Saints. Much of the power, gifts, and graces of the gospel was poured out upon us. Speaking and interpeting of tongues was manifest in the Congregation. One brother sung a lengthy song in tongues & sister Hide interpeted the same. It was great & glorious. Much of it was respecting the fame of Joseph and his magnus works. (30)

-- May 27, 1837

At a blessing meeting held in the Lord's House in Kirtland the 27th day of May 1837. Joseph Smith Sen. the Patriarch of the Church of the Latter Day Saints, being present and holding the meeting a Patriarchal blessing was confer[r]ed on the head of Hannah Elizabeth Adams, daughter of Reuben Root and wife of James Marvin Adams born in Augusta, Oneida County N. Y. on the 12th of July 1808.

        .... The Lord thy God will strengthen thy mind, - help thy memory and strengthen thy intellectual powers. Thou shalt instruct many in the principles of righteousness. * shalt instruct the daughters of the Lamanites * shalt speak in the gift of tongues * shalt understand their languages by the power of the spirit. Thou shalt be filled with glory * even the glory of God, if thou wilt live for these blessings * thou shalt bless the Lord that thou didst see my face.... (32)

-- Jun 11, 1837

[Wilford Woodruff Journal] June 11th I was called upon to address the conference in the forepart of the Day. It was with peculiar feelings that I arose to address a large Congregation of Saints raised up in another nation under an other Government seperate from mine own nation for this was the first time that I arose to address a congregation of Saints under the British government. I addressed the people from 2nd Cor. IV Ch. 3, 4 verses. The Spirit of the Lord was with us & we were blessed. After I closed, the Saints spake with tongues and prophesyed. Five presented themselves for baptism which was administered unto them by Elder Page. After an intermishion, Elder Page addressed us upon the priesthood & bore strong testimony to the people. Our Conference Closed by returning thanks to God & we took the parting hand with many Brethren & Sisters.

        I returned with several Elders to Elder Stodards to spend the night & there was a woman present who was possessed with the devil. She was oft times dumb & greatly afflicted by the evil spirits that dwelt in her. She believed in Jesus Christ of Nazareth and us as his servent & called upon us to cast the devil out of her. According to her request four of us lade hands upon her & commanded the devil in the name of JESUS CHRIST to depart out of her & it was immediately done & the woman arose with great joy & gave thanks & prase unto God for according to her faith she was made whole from that hour. A Child also that was sick was made whole by the laying on of hands according to the word of God. See Mark 16 ch 17th. 6 mile. (30)

-- 1837: 13 June

Patriarchal Blessing] Flora Jacobs. (Given by Joseph Smith, Sen.)

        ... Thou shalt have a place in a stake of Zion shalt have many Servants & maid servants shalt have the power of God shall see the glory of God thou shalt have the gift of speaking in tongues Shall have the interpretation of tongues Thou shalt do a great work in Zion among the Lamanites shall instruct their daughters in the principles of righteousness and in the principles of domestic life All the righteous desires of thy heart shall be granted thee if thou hast desired to tarry in the flesh to see the winding up scene of this generation that desire shall be given thee if thou hast desired to see thy Savior it shall be granted thee ... (36)

-- July 6, 1837

[Mary Fielding Smith] [July 6:?] Our thursday meeting was again better than any former one. the hearts of the people were melted and the Spirit & power of God rested down upon us in a remarkable manner many spake in tongues & others prophesied & interpreted. it has been said by many who have lived in Kirtland a great while, that such a time of love & refreshing has never been known. some of the Sisters while engaged in conversing in tounges their countenences beaming with joy, clasped each others hands & kissd in the most affectina<te> manner. they were describing in this way the love and felicitys of the Celestial World. altho the House of the Lord was more than half filld during this time their were few dry faces the Brether<en> as well as the Sisters were all melted down and we wept and praised God together some of the prophicies deliverd in toungs and interpre<td> were so great that I cannot begin to describe them but I do assure you. (40)

-- Dec 6, 1837

... At a blessing meeting held in the Lord[']s House in Kirtland this this 6th of Dec 1837 By Joseph Smith sen the Patriarch of the Church of Latter day saints A Patriarchal Blessing was pronounced on the head of Luman Andros Shirtliff Son of Noah Shirtliff ... Thou shalt be mighty in the Earth the time shall come when mountains shall fall down at thy word if it shall be calculated to bring forth the Glory of God and the furtherance of his work in the Earth The time come when thou shall say to the winds and waves be still and they shall obey you yea Prisons Bars and Gates shal[l] give way at thy word Thou shalt go to the furthest Bounds of the Earth yea beyond the great waters Thou shall go and preach the Gospel of the Kingdom to a people off [of] whom you have not he[a]rd And speaking a language which you didst not know whose speech you neaver [never] did hear If thou wilt look to God by Faith he will give you his spirit and thou shall prevail thou shall preach in Tongues and have the interpretation of tongues Thou shall have the spirit and Power of God and prevail I pray God to uphold and support thee and show thee thy duty Thou hast desired to know it Be faithful and thou shall understand and comprehend the Heavens shall comprehend the mysteries of his kingdom And the mysteries of this generation ... (38)

-- Dec 17, 1837

[Wilford Woodruff Journal] 17 Sunday Preached two discourses at Brother Ames. I spent the night at Br Ames & had an interesting time in the evening I blessed two children, & I spake in tongues & interpeted & Prophesy'd & we rejoiced. (30)

-- Dec 23, 1837

[Wilford Woodruff Journal] 23 I Preached at Mr John M Sullers. The Power of God rested upon me. I spoke in tongues & Interpeted & some cryed aloud & one wished to be baptized. <Spent the night. Distance> 2 m. (30)

-- Jan 19, 1838

[Wilford Woodruff Journal] 19 Walked to Br Justus Ames & to John Kents. Crossed the Thoroughfare. Walked to <Cap.> Isaac Crocketts & held a meeting at his house. I arose to speak & the Power of God rested upon me. I Prophesied of the judgments of God & spoke in tongues & interpeted the same. Elder Ball spoke to us in the spirit of God. Two offered themselves for Baptism. We spent the night at Mr Crocketts. Distance 8 miles. (30)

-- Mar 4, 1838

Patriarchal Blessing of William Swartzell given by Joseph Smith, Sr. on March 4, 1838 ...

         Thou art not called to cross the great waters--thou need not cross the briny deep, but thou may go even to South America, and do a great work in that land. Thou shall feel the solemnities of an endless eternity to rest upon thee even in that land. Thou shall have an inheritance in Zion, and dwell there with thy family. Thou shall gain thy wife if thou continue in faith, and rejoice greatly. Thou shall speak in other tongues, and prophecy: no power of the adversary shall be able to take thy life; yet thou wilt be tried. ... (38)

-- 1838: 8 April

Patriarchal Blessing] Cyrene Dustin. (Given by Joseph Smith, Sen.)

        .... I lay mine hands on they head and I say unto thee thou shalt be secured against the destroyer Satan shall not overthrow thee the power of diseases shall be broken off thy system shall be renovated by the healing power of the Spirit of God and thou be made every whit whole and I bless thee with the blessing of a father and no blessing shall be with held from thee the Lord will give thee grace and glory thy name is written in heaven and it is thy privilege to behold the heavens opened on they head be faithful and thy tongue shall be loosed thou shalt sing the songs of Zion and speak in tongues and have the interpretation thereof thou shalt prophecy and see visions the Glory of God shall shine round about thee and thine heart shall rejoice with fullness of Joy thou shalt not be smitten by the hand of the destroyer Angles shall minister unto thee ere long and thou shalt see them and hear them sing ... (36)

-- Apr 8, 1838

Patriarchal Blessing of Alexander S. Standley given by Joseph Smith, Sr. on April 8, 1838... Thou shalt have power to remove mountains, if expedient, thou shalt raise the dead, prophesy, speak in tongues, and proclaim the gospel, and thousands and tens of thousands shall obey the mandate-of-Heaven throu[gh] thy ministry and be stars of rejoicing in the days of the Lord Jesus.

        Thou shalt have power over the elements, water shall not stay thee, prisons shall not hold thee, and some will think thee to be God, and seek to worship thee, and no power shall be kept from thee. Thou shalt have power to head the sick, to open the eyes of the blind, and to unstop the ears of the deaf, to cause the lame to walk and the tongue of the dumb to sing. ... (38)

-- Thurs. [August] 23 [1838]

[Samuel D. Tyler] I was running a wheel-barow this forenoon & Elders Snow & Jackson were filling it for me; the sun beat hot upon me and my sore legs (See p. 21 for they have not yet got well for it is the pleasure of the Lord in this thing to try my faith, & perhaps the faith of others,) became painful. I had sat down on the run. Elder G. Snow observing that I was in pain & without my speaking a word he laid his hand upon my legs & spake in an unknown tongue perhaps 15 or twenty words; he then said Amen. Is the pain gone, said he? At that moment I first perceived that I was entirely free of the pain for the Lord had taken it from me & I noticed it not before he asked me, for my mind had soared above pain & I was thinking of the words spoken. Now the interpretation I did not know, because I have not the gift of interpetation. But I believe that he meekly entreated the Lord for me & the Lord heard & answered him. (41)

-- During 1838

(Eliza R. Snow) When the Snow family moved to Adam-Ondi-Ahman, Missouri, the thirty-one-year-old teacher became friends with Zina Diantha Huntington (later Young). The two exercised the gift of tongues jointly throughout their lives”one would speak in tongues, the other interpret. (34)

-- January 29, 1839

[Lorenzo Brown] On the 29th of the same month they returned bringing with them one of the Tribe, William Clute He was baptised the 31st and on the 4th of February was ordained an Elder and shortly after returned hom(e) with instructions to preach to his Tribe. He has not been since heard of

         Our meetings were good. We were blessed spiritually with the gift of Tongues Through which and the interpretation we learned many things There were several Hymns given one of which was given through myself and interpreted by Sister Esther Crowely who had the gift the most perfect of any person I ever knew. These lines I cannot withold the impulse to subjoin as I then thought and still think them good. They were given several times until they were committed to memory

          Come every Saint and hearken now

         Did you not make a solemn vow

         When the Saviors name ye took on you

         With all your sins to bid adieu

          In the eyes of all who did you see

         Your covenant was to follow me

         Thro vile report as well as good

         To live by faith and every word

          Think on the covenant you did mak(e)

         Your secret prayers do not forsake

         For when my saints neglect to pray

         Their faith grows weaker every day

          Advantage Satan then will take

         And saints their covenant soon will break

         Hear what neglect will bring Saint to

         T'will bring them down to pain and wo

          If the mysteries of Heaven they've known

         Alas forever they're undone

         A lake of fire compared to

         There they must dwell in pain & wo (42)

-- Before 10th of March, 1839

[Benjamin F. Johnson] And often at Mother Huntington's did we have the most spirited and enjoyable testimony or prayer meetings. There the gift of tongues came to me in power, and never has it left me. To Sister Zina was both the gift of tongues and interpretation given, and under the influence of our spiritual enjoyment it seemed we formed a mutual attachment, which before I left Far West grew into feelings of reciprocal love, with hopes, which although not realized in full, did not hinder our being ever the warmest and truest of friends. (43)

-- April 21, 1839

[Lorenzo Brown] Started on our westward journey to gather with the saints but where to go we hardly knew as this winter past the brethren were expelled from Missouri and there was now no particular location Our company was composed of my Father with two teams Grandfather Mumford, & Charles with one Enoch Crowel in one drawn by a single horse and John and Jesse Crosby who joined us two days after with a three hors team We were altogether fifteen in number. Had a first rate time on our journey laying still on Sundays and attending prayers both morning and evening. One Sunday while in the State of Ohio there was a violent storm of rain The next morning we had gone but a little way when we were stopped by a stream swollen high by the rain whilst consulting one of our number spoke in tongues which being interpreted was that if we attempted to cross some of us would drown This we afterward proved true. We stayed there all day the brethren killed game the sisters cooked. A pile of rails hard by made a very good table, and we had an excellent dinner. Each one contributing something. T'was a fine family and was enjoyed by all present (42)

-- June, 1839

Beginning in 1839, Joseph Smith begins to deemphasize "ecstatic tongues [or tongues for purely spiritual purposes], while at the same time limiting glossolalic practice to xenoglossia, or the ability to speak foreign languages." (5)

-- Jun 27, 1839

[Joseph Smith Sermon] Other important items of doctrines fromJoseph given in Commerce Ills

         ... Tongues.

        Were given for the purpose of preaching among those whose language is not understood as on the day of Pentecost &c , & it is not necessary for tongues to be taught to the church particularly. for any man that has the Holy Ghost, can speak of the things of God in his own tongue, as well as to speak in another, for faith comes not by signs but by hearing the word of God. ... (44)

-- Before Aug 8, 1839

[Joseph Smith Sermon] ... There will be great manifestation of Spirit both false & true. &c. Being born again comes by the Spirit of God through ordinances. An angel of God never has wings. Some will say that they have seen a Spirit, that he offered them his hand, but they did not touch it. This is a lie. First it is contrary to the plan of God A Spirit cannot come but in glory. An angel has flesh and bones, we see not their glory. The Devil may appear as an angel of light. Ask God to reveal it, if it be of the Devil, he will flee from you, if of God he will manifest himself or make it manifest, we may come to Jesus & ask him. he will know all about it.--If he comes to a little child, he will adapt himself to the Language & capacity of a little child.--There is no Gold nor Silver &c. it is false, all is plain in heaven; every Spirit or vision or Singing is not of God. The Devil is an orator, [DEL: &c: :DEL] he is powerful: he took our Savior onto a pinnacle of the temple, & kept him in the wilderness forforty days. The gift of discerning spirits will be given to the presiding Elder, pray for him. that he may have this gift Speak not in the Gift of tongues without understanding it, or without interpretation, The Devil can speak in Tongues. The Adversary will come with his work, he can tempt all classes, Can speak in English or Dutch.--Let no one speak in tongues unless he interpret except by the consent of the one who is placed to preside, then he may discern or interpret or another may. Let us seek for the Glory of Abraham, Noah, Adam, the Apostles have communion with these things and then we shall be among that number when Christ comes. [Willard Richards Pocket Companion] (44)

-- Fall, 1839

[Joseph Lee Robinson] Some received the gift of tongues and some prophesied. I, your humble servant, did receive the gift of tongues which I covet very much, particularly the gift to sing in tongues which I did receive in a remarkable manner. Many times we sang in our congregations for Saints, for the Lord did pour out his spirit abundantly upon me, not only in singing in tongues, for we have seen strong men sit and shake like a poppy leaf, also to the great edification and comforting of the Saints. (45)

-- December 6

[Brigham Young] -- Brother Haight took his team, and we rode with him to Brother Joseph Murdock's, in Hamilton, Madison County, where we arrived on the 7th, in the evening. Brother George A. was confined to his room sick, and received a thorough series of Thompsonian nursing. I found the Saints in confusion; they had the gift of tongues among them, and the interpretation, and they were so ignorant of the nature of these gifts that they supposed that everything which was spoken in tongues was immediate revelation from God; a false spirit had therefore crept in, and division was the result. I taught them that when they spoke in tongues the language might be from the Lord, but with that tongue they spoke the things which were in their hearts, whether they were good or evil; the gift of tongues was given for a blessing to the Saints, but not to govern them, nor to control the elders, or dictate the affairs of the Church. God had placed in the Church different gifts; among which were apostles, prophets, helps and governments, and wisdom was profitable to direct. Before leaving, the Saints came to an understanding on these matters. The brethren were very kind to us: Brother Benager Moon gave me satinette to make me an overcoat; Sister Lucetta Murdock made it for me; this was a great blessing to me, as I had worn a quilt, with a comforter run through it, in lieu of an overcoat, all the way from Nauvoo, which had not much of a ministerial appearance. Held meetings on Tuesday and Thursday evenings. (11)

-- 1840: 21 January

Patriarchal Blessing] Martha Jane Knowlton. (Given by Joseph Smith, Sen.)

        ... Thou art of the House of Israel, of the lineage of Joseph, and the covenant of Abraham and nothing can overthrow thee if faithful; and thou shalt surmount every difficulty; and, ere long thou shalt be filled with spirit of prophecy, gift of Tongues, and instruct the Lamanites in needle work; for the spirit testifies, these things were predicted at thy confirmation; and if faithful shall abide until Christ shall come. God shall bless thee all the way through life. Thou shalt not marry a Gentile for this is contrary to the order of heaven.... (36)

-- Feb 7, 1840. Friday.

[William Clayton Journal] .... Dinner at Kannons and then Brother Taylor gave me his blessing. He blessed me with wisdom and utterance so that I should be a wonder to myself and others. By the spirit. Ministering angels. He blessed Brother Fielding and then Brother F. blessed Brother Taylor. Brother T[aylor] afterwards give an address in tongues and interpreted. ... (46)

-- Feb 12, 1840. Wednesday.

[William Clayton Journal] ... Brother R[ichards] came to dinner. Went to see Brother Romney and prayed for him. Was troubled with temptation about the gift of tongues &c. Prayed with Sister Sumner. (46)

-- May 29, 1840. Friday.

[William Clayton Journal] ... . Brother Kimball and Young came to Hardman's and sung some and afterwards spake with each other in tongues. I had supper with Sarah and Rebecca. Brother Kimball went to Prince's. (46)

-- Jun 12, 1840. Friday.

[William Clayton Journal] At Council meeting a number of the saints attended. Brother Green almost got the gift of tongues. Brother Young spake in tongues. (46)

-- Jun 13, 1840. Saturday.

[William Clayton Journal] About 2 o'clock this A.M. Elizabeth Crooks began in her sleep to sing in tongues. She spake and sung in about 7 languages occupying about 2 hours. During the day Betsy Pool got the gift of tongues. (46)

-- Jun 14, 1840. Sunday.

[William Clayton Journal] ... In the P.M. Sister Pool spake in tongues then Rich[ard] Hardman James Mahon Sister Heath. We confirmed 4. Christiana Crooks and Jemima Whittaker spake in tongues. I preached on Galatians 1 though we are an angel &c. After preaching I baptized William Hardman and a young woman. (46)

-- Jun 27, 1840. Saturday.

[William Clayton Journal] Very poorly all day. At night Brother Green spake in tongues. The power of Satan was powerfully manifested upon some of the Sisters. Sarah gave me a pint of porter. (46)

-- Jun 29, 1840. Monday.

[William Clayton Journal] Went to Hart Street. Found them all confusion. One blaming another &c. To Sister Booth's to Dinner. She gave me 1/6. Stayed at the meeting. 2 spake in tongues. I addressed them and tried to encourage them to dilige[nce]. My face was very bad. (46)

-- Oct 6, 1840. Tuesday.

[William Clayton Journal] This day Elder Turley went to prove to the cabin passengers the rationality of prophecy and administration of angels. They will not admit of reasonable evidence. They found themselves confounded. At night Elizabeth and William Poole spoke in tongues. He prophesied of the death of his child. (46)

-- Oct 12, 1840

[Apostle Wilford Woodruff Journal] ... The People are much stired up in Manchester. Their will soon be persecution arise against the Saints in this town. The work is progressing. The servants of God have preached in the streets, & the town is warned & the methodist Preachers are much stired up against it. They gathered together at a house & sent for a young Brother, a Priest, by the name of James Mahon who had the gift of tongues to come & meet them & speak to them in Hebrew & if he did not speak to them correctly in Hebrew they would rise up against the work & try to overthrow it. They are watching for iniquity & trying to stir up the people against the work of God. (30)

-- November 21, 1840. Saturday.

[William Clayton Journal] This night we had to camp at a wood there being no houses near. We [had] some rain. Elder Turley and some others camped in the wood. He spake much to them and [called] upon those who had had quarrels to forgive each and manifest it. Many acknowledged their faults and asked forgiveness. Some spake in tongues and Wm. Poole interpreted. It was a time of rejoicing. (46)

-- Spring, 1841

[Joseph Lee Robinson] It came to pass that in the spring of 1841, as I was visiting with a Brother Charles H. Lang and family, that he requested me to bless him before I left him in the morning. We had a very interesting visit. I laid my hands upon his head in the name of the Lord and began to bless him in my mother tongue. I had said a few words and the spirit of the Lord rested upon me to talk in tongues. I broke out in an unknown tongue which I spoke to some length. Then, before I took my hands from his head, I gave the interpretation of that tongue in English. There were many good things said but among others a prophecy was uttered. We said to him that the Lord should open up the way for him and family that they should go up to Zion that season, as all the Saints that could expected to go that season. As he was a poor man with a wife and several helpless children, he had nothing else not so much as one cow. (45)

-- Sep 12, 1841

[Apostle Wilford Woodruff Journal] 12 Sunday We tarried in Schenectady untill 9 o-clock. Received an addition of several passengers & proceded on. We passed Rome during the night. In the evening we sung a few Hymns & as soon as we closed Mr Roberts broke out in a tremendious noise which he called tongues. I reproved him before the whole company for his folly & impoliteness. His conversation had been such that the passengers would form an idea that he was in part a representative of the Latter Day Saints. I wished to change that Idea in the minds of the company for it was fals. He was not a member of the Church. (30)

-- Dec 26, 1841

[Apostle Wilford Woodruff Journal] Dec 26th Sunday I visited the sick in the morning & spent the fore part of the day in writing. I received A letter last evening from Br Azmon Woodruff of South Richland under Date Nov 15th 1841. Joseph the Seer Called upon me & others of the Twelve to attend meeting at his house. We did so in the evening & herd many good principles presented by presidents Joseph & Hyram Smith such as the following: Speak not in tongues to your own nation but to those of annother tongue. Then if one of another tongue interpets it will be a sign to the unbeliever, & then it would condemn those who heard if they rejected it for the Lord does not work in vain. Joseph spoke upon the 14 ch. 1 cor. Prophesies will cease &c ie. A person will cease or stop prophesying & not continue all the while &c untill we come to perfection or a fulness. Then part work will be done away. (30)

[Joseph Smith Sermon] Sunday, 26.--The public {meeting of the Saints was at my house this evening, and after Patriarch Hyrum Smith and Elder Brigham Young had spoken on the principles of faith, and the gifts of the Spirit, I read the 13th chapter of First Corinthians, also a part of the 14th chapter, and remarked that the gift of tongues was necessary in the Church; but that if Satan could not speak in tongues, he could not tempt a Dutchman, or any other nation, but the English, for he can tempt the Englishman, for he has tempted me, and I am an Englishman; but the gift of tongues by the power of the Holy Ghost in the Church, is for the benefit of the servants of God to preach to unbelievers, as on the day of Pentecost. When devout men from every nation shall assemble to hear the things of God, let the Elders preach to them in their own mother tongue, whether it is German, French, Spanish or "Irish," or any other, and let those interpret who understand the language spoken, in their own mother tongue,and this is what the Apostle meant in First Corinthians xiv: 27.} [Manuscript History of the Church] (44)

-- Feb 19, 1842

[Apostle Wilford Woodruff Journal] ... It is truly interesting edifying & glorious to contemplate the great & mighty work which God has set his hand to esstablish in these last days by revealing the fullness of the everlasting gospel as recorded in the Book of mormon & esstablishing his church & kingdom as at the Beginning which is according to the order of heaven with Seers prophets Apostles, Elders Priests, Bishops, Teachers, Revelation, Administering of Angels gifts, graces, Knowledge, wisdom tongues healings &c &c.

        Truly the Lord has raised up Joseph the Seer of the seed of Abraham out of the loins of ancient Joseph, & is now clothing him with mighty power & wisdom & knowledge which is more clearly manifest & felt in the midst of his intimate friends than any other class of mankind. The Lord is Blessing Joseph with Power to reveal the mysteries of the kingdom of God; to translate through the urim & Thummim Ancient records & Hyeroglyphics as old as Abraham or Adam, which causes our hearts to burn within us while we behold their glorious truths opened unto us.

        Joseph the Seer has presented us some of the Book of Abraham which was written by his own hand but hid from the knowledge of man for the last four thousand years but has now come to light through the mercy of God. Joseph has had these records in his possession for several years but has never presented them before the world in the english language untill now. But he is now about to publish it to the world or parts of it by publishing it in the Times & Seasons, for Joseph the Seer is now the Editor of that paper & Elder Taylor assists him in writing while it has fallen to my lot to take charge of the Business part of the esstablishment.

        I have had the privilege this day of assisting in setting the TIPE for printing the first peace of the B00K OF ABRAHAM that is to be presented to the inhabitants of the EARTH in the LAST DAYS.

        My Soul has been much edifyed of late from time to time in hearing Joseph the Seer convers about the mysteries of the Kingdom of God. Truly GOD is with him & is making him mighty in wisdom & knowledge & I am convinced for myself that none of the Prophets Seers or Revelators of the Earth have ever accomplished a greater work than will be accomplished in the Last days through the mercy of God By JOSepH THE SEER. (30)

-- Mar 1, 1842

The Wentworth Letter-- THE WENTWORTH LETTER. March 1, 1842.-At the request of Mr. John Wentworth, Editor and Proprietor of the Chicago Democrat. I have written the following sketch of the rise, progress, persecution, and faith of the Latter-day Saints, of which I have the honor, under God, of being the founder. Mr. Wentworth says that he wishes to furnish Mr. Bastow, a friend of his, who is writing the history of New Hampshire, with this document. As Mr. Bastow has taken the proper steps to obtain correct information, all that I shall ask at his hands, is, that he publish the account entire, ungarnished, and without misrepresentation.

        I was born in the town of Sharon, Windsor County, Vermont, on the 23rd of December, A.D. 1805.....

        We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc.

        .... Respectfully, &c., JOSEPH SMITH.

{1842-March 1-DHC 4:535-541} (17)

-- 1Apr42

[Joseph Smith Sermon] Article appearing in Times and Seasons 3 (1 April 1842):743 "TRY THE SPIRI Recent occurrences that have transpired amongst us render it an imperative duty devolving upon me to say something in relation to the spirits by which men are actuated.

         ... Every one of these professes to be competent to try his neighbor's spirit, but no one can try his own, and what is the reason? Because they have not a key to unlock, no rule wherewith to measure, and no criterion whereby they can test it. Could any one tell the length, breadth or height of a building without a rule? test the quality of metals without a criterion, or point out the movements of the planetary systems, without a knowledge of astronomy? Certainly not; and if such ignorance as this is manifested about a spirit of this kind, who can describe an angel of light? If Satan should appear as one in glory, who can tell his color, his signs, his appearance, his glory?--or what is the manner of his manifestation? Who can detect the spirit of the French prophets with their revelations and their visions, and power of manifestations? Or who can point out the spirit of the Irvingites, with their apostles and prophets, and visions and tongues, and interpretations, &c., &c. . ...

         The Irvingites have apostles, prophets, pastors, teachers, evangelists, and angels. They profess to have the gift of tongues, and the interpretation of tongues, and, in some few instances, to have the gift of healing.

         The first prophetic spirit that was manifested was in some Misses Campbell that Mr. Irving met with, while on a journey in Scotland; they had [what is termed among their sect] "utterances," which were evidently of a supernatural agency. Mr. Irving, falling into the common error of considering all supernatural manifestations to be of God, took them to London with him, and introduced them into his church.

         They were there honored as the prophetesses of God, and when they spoke, Mr. Irving or any of his ministers had to keep silence. They were peculiarly wrought upon before the congregation, and had strange utterances, uttered with an unnatural, shrill voice, and with thrilling intonations they frequently made use of a few broken, unconnected sentences, that were ambiguous, incoherent, and incomprehensible; at other times they were more clearly understood. They would frequently cry out, "There is iniquity! There is iniquity!" And Mr. Irving has been led, under the influence of this charge, to fall down upon his knees before the public congregation, and to confess his sin, not knowing whether he had sinned, nor wherein, nor whether the thing referred to him, or somebody else. During these operations, the bodies of the persons speaking were powerfully wrought upon, their countenances were distorted, they had frequent twitchings in their hands, and the whole system was powerfully convulsed at intervals: they sometimes, however, (it is supposed) spoke in correct tongues, and had true interpretations.

         Under the influence of this spirit the church was organized by these women; apostles, prophets, &c. were soon called, and a systematic order of things introduced, as above mentioned. A Mr. Baxter (afterwards one of their principal prophets) upon going into one of their meetings, says, "I saw a power manifested, and thought that was the power of God, and asked that it might fall upon me, and it did so, and I began to prophesy." Eight or nine years ago they had about sixty preachers going through the streets of London, testifying that London was to be the place where the "two witnesses" spoken of by John, were to prophesy; that (they) "the church and the spirit were the witnesses, and that at the end of three years and a half there was to be an earthquake and great destruction, and our Savior was to come. Their apostles were collected together at the appointed time watching the event, but Jesus did not come, and the prophecy was then ambiguously explained away. They frequently had signs given them by the spirit to prove to them that what was manifested to them should take place. Mr. Baxter related an impression that he had concerning a child.

         It was manifested to him that he should visit the child, and lay hands upon it, and that it should be healed; and to prove to him that this was of God, he should meet his brother in a certain place, who should speak unto him certain words. His brother addressed him precisely in the way and manner that the manifestation designated. The sign took place, but when he laid his hands upon the child it did not recover. I cannot vouch for the authority of the last statement, as Mr. Baxter at that time had left the Irvingites, but it is in accordance with many of their proceedings, and the thing never has been attempted to be denied.

         ... Again it may be asked, how it was that they could speak in tongues if they were of the devil! We would answer that they could be made to speak in another tongue, as well as their own, as they were under the control of that spirit, and the devil can tempt the Hottentot, the Turk, the Jew, or any other nation; and if these men were under the influence of his spirit, they of course could speak Hebrew, Latin, Greek, Italian, Dutch, or any other language that the devil knew.

         Some will say, "try the spirits" by the word. "Every spirit that confesseth that Jesus Christ is come in the flesh is of God, and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God." John 4:2, 3. One of the Irvingites once quoted this passage whilst under the influence of a spirit, and then said, "I confess that Jesus Christ is come in the flesh." And yet these prophecies failed, their Messiah did not come; and the great things spoken of by them have fallen to the ground. What is the matter here? Did not the Apostle speak the truth? Certainly he did--but he spoke to a people who were under the penalty of death, the moment they embraced Christianity; and no one without a knowledge of the fact would confess it, and expose themselves to death, and this was consequently given as a criterion to the church or churches to which John wrote. But the devil on a certain occasion cried out, "I know thee, who thou art, the Holy One of God!" Here was a frank acknowledgment under other circumstances that "Jesus had come in the flesh." On another occasion the devil said, "Paul we know, and Jesus we know"--of course, "come in the flesh." No man nor set of men without the regular constituted authorities, the Priesthood and discerning of spirits, can tell true from false spirits. This power they possessed in the Apostles' day, but it has departed from the world for ages.

         The Church of Jesus Christ of Latter-Day Saints has also had its false spirits; and as it is made up of all those different sects professing every variety of opinion, and having been under the influence of so many kinds of spirits, it is not to be wondered at if there should be found among us false spirits.

         Soon after the Gospel was established in Kirtland, and during the absence of the authorities of the Church, many false spirits were introduced, many strange visions were seen, and wild, enthusiastic notions were entertained; men ran out of doors under the influence of this spirit, and some of them got upon the stumps of trees and shouted, and all kinds of extravagances were entered into by them; one man pursued a ball that he said he saw flying in the air, until he came to a precipice, when he jumped into the top of a tree, which saved his life; and many ridiculous things were entered into, calculated to bring disgrace upon the Church of God, to cause the Spirit of God to be withdrawn, and to uproot and destroy those glorious principles which had been developed for the salvation of the human family. But when the authorities returned, the spirit was made manifest, those members that were exercised with it were tried for their fellowship, and those that would not repent and forsake it were cut off.

          At a subsequent period a Shaker spirit was on the point of being introduced, and at another time the Methodist and Presbyterian falling down power, but the spirit was rebuked and put down, and those who would not submit to rule and good order were disfellowshiped. We have also had brethren and sisters who have had the gift of tongues falsely; they would speak in a muttering unnatural voice, and their bodies be distorted like the Irvingites before alluded to; whereas, there is nothing unnatural in the Spirit of God. A circumstance of this kind took place in Upper Canada, but was rebuked by the presiding Elder; another, a woman near the same place, professed to have the discerning of spirits, and began to accuse another sister of things that she was not guilty of, which she said she knew was so by the spirit, but was afterwards proven to be false; she placed herself in the capacity of the "accuser of the brethren," and no person through the discerning of spirits can bring a charge against another, they must be proven guilty by positive evidence, or they stand clear. ... (47)

-- Apr 19, 1842 - Tuesday

Minutes of the Proceedings of the

        Fifth Meeting

        of the

        Female Relief Society.

        Lodge Room, April 19th. <1842>

        ...Councillor Cleveland stated that she many times felt in her heart, what she could not express in our own language, and as the Prophet had given us liberty to improve the gifts of the gospel in our meetings, and feeling the power resting upon, desired to speak in the gift of tongues, which she did in a powerful manner.

        Mrs. Sessions arose and gave the interpretation of what Councillor C. had spoken in an unknown tongue, and said that God was well pleas'd with this Society, that if we would be humble and faithful the Lord would pour out upon the members generally the gift of prophecy - that when the speaker laid her hand on the head of Sister Snow, she said that not only she should have the spirit but that all should have it also ... (48)

-- Apr 28, 1842 - Thursday

[Relief Society] Minutes of the Proceedings

        of the

        Sixth Meeting of the Society.

        Lodge Room, April 28th, 1842.

        The Meeting met according to adjournment, present Prest. Joseph Smith and Elder W[illard] Richards-

        President Smith arose and said that the purport of his being present on the occasion was, to make observations respecting the Priesthood, and give instructions for the benefit of the Society ...

        Those ordain'd to lead the Society, are authoriz'd to appoint to different offices as the circumstances shall require.

        If any have a matter to reveal, let it be in your own tongue. Do not indulge too much in the gift of tongues, or the devil will take advantage of the innocent. You may speak in tongues for your comfort but I lay this down for a rule that if any thing is

        is taught by the gift of tongues, it is not to be received for doctrine.

        Prest. S. then offered instruction respecting the propriety of females administering to the sick by the laying on of hands- said it was according to revelation &c. said he never was plac'd in similar circumstances, and never had given the same instruction.

        He clos'd his instructions by expressing his satisfaction in improving the opportunity.

        The spirit of the Lord was pour'd out in a very powerful manner, never to be forgotten by those present on that interesting occasion.... (48)

-- May 5, 1842

At a British Mission conference in Manchester, Lorenzo Snow sings a hymn "beautifully in tongues."

-- Jun 15, 1842

The Gift of Holy Ghost-- THE GIFT OF THE HOLY GHOST Various and conflicting are the opinions of men in regard to the gift of the Holy Ghost. Some people have been in the habit of calling every supernatural manifestation the effects of the Spirit of God, whilst there are others that think there is no manifestation connected with it at all; and that it is nothing but a mere impulse of the mind, or an inward feeling, impression, or secret testimony or evidence, which men possess, and that there is no such a thing as an outward manifestation. ...

        We believe in the gift of the Holy Ghost being enjoyed now, as much as it was in the Apostles' days; we believe that it [the gift of the Holy Ghost] is necessary to make and to organize the Priesthood, that no man can be called to fill any office in the ministry without it; we also believe in prophecy, in tongues, in visions, and in revelations, in gifts, and in healings; and that these things cannot be enjoyed without the gift of the Holy Ghost. We believe that the holy men of old spake as they were moved by the Holy Ghost, and that holy men in these days speak by the same principle; we believe in its being a comforter and a witness bearer, that it brings things past to our remembrance, leads us into all truth, and shows us of things to come; we believe that "no man can know that Jesus is the Christ, but by the Holy Ghost." We believe in it [this gift of the Holy Ghost] in all its fullness, and power, and greatness, and glory; but whilst we do this, we believe in it rationally, consistently, and scripturally, and not according to the wild vagaries, foolish notions and traditions of men.

        The human family are very apt to run to extremes, especially in religious matters, and hence people in general, either want some miraculous display, or they will not believe in the gift of the Holy Ghost at all. If an Elder lays his hands upon a person, it is thought by many that the person must immediately rise and speak in tongues and prophesy; this idea is gathered from the circumstance of Paul laying his hands upon certain individuals who had been previously (as they stated) baptized unto John's baptism; which when he had done, they "spake in tongues and prophesied." Phillip also, when he had preached the Gospel to the inhabitants of the city of Samaria, sent for Peter and John, who when they came laid their hands upon them for the gift of the Holy Ghost; for as yet he was fallen upon none of them; and when Simon Magus saw that through the laying on of the Apostles' hands the Holy Ghost was given, he offered them money that he might possess the same power. (Acts viii.) These passages are considered by many as affording sufficient evidence for some miraculous, visible manifestation, whenever hands are laid on for the gift of the Holy Ghost.

        We believe that the Holy Ghost is imparted by the laying on of hands of those in authority, and that the gift of tongues, and also the gift of prophecy are gifts of the Spirit, and are obtained through that medium; but then to say that men always prophesied and spoke in tongues when they had the imposition of hands, would be to state that which is untrue, contrary to the practice of the Apostles, and at variance with holy writ; for Paul says, "To one is given the gift of tongues, to another the gift of prophecy, and to another the gift of healing;" and again: "Do all prophesy? do all speak with tongues? do all interpret?" evidently showing that all did not possess these several gifts; but that one received one gift, and another received another gift-all did not prophesy, all did not speak in tongues, all did not work miracles; but all did receive the gift of the Holy Ghost; sometimes they spake in tongues and prophesied in the Apostles' days, and sometimes they did not. The same is the case with us also in our administrations, while more frequently there is no manifestation at all; that is visible to the surrounding multitude; this will appear plain when we consult the writings of the Apostles, and notice their proceedings in relation to this matter. Paul, in 1st Cor. xii, says, "Now concerning spiritual gifts, brethren, I would not have you ignorant;" it is evident from this, that some of them were ignorant in relation to these matters, or they would not need instruction.

        Again, in chapter xiv, he says, "Follow after charity and desire spiritual gifts, but rather that ye may prophesy." It is very evident from these Scriptures that many of them had not spiritual gifts, for if they had spiritual gifts where was the necessity of Paul telling them to follow after them, and it is as evident that they did not all receive those gifts by the imposition of the hands; for they as a Church had been baptized and confirmed by the laying on of hands-and yet to a Church of this kind, under the immediate inspection and superintendency of the Apostles, it was necessary for Paul to say, "Follow after charity, and desire spiritual gifts, but rather that ye may prophesy," evidently showing that those gifts were in the Church, but not enjoyed by all in their outward manifestations.

        But suppose the gifts of the Spirit were immediately, upon the imposition of hands, enjoyed by all, in all their fullness and power; the skeptic would still be as far from receiving any testimony except upon a mere casualty as before, for all the gifts of the Spirit are not visible to the natural vision, or understanding of man; indeed very few of them are. We read that "Christ ascended into heaven and gave gifts unto men; and He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers." (Eph. iv).

        The Church is a compact body composed of different members, and is strictly analogous to the human system, and Paul, after speaking of the different gifts, says, 'Now ye are the body of Christ and members in particular; and God hath set some in the Church, first Apostles, secondarily Prophets, thirdly Teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues. Are all Teachers? Are all workers of miracles? Do all speak with tongues? Do all interpret?" It is evident that they do not; yet are they all members of one body. All members of the natural body are not the eye, the ear, the head or the hand-yet the eye cannot say to the ear I have no need of thee, nor the head to the foot, I have no need of thee; they are all so many component parts in the perfect machine-the one body; and if one member suffer, the whole of the members suffer with it: and if one member rejoice, all the rest are honored with it.

        These, then, are all gifts; they come from God; they are of God; they are all the gifts of the Holy Ghost; they are what Christ ascended into heaven to impart; and yet how few of them could be known by the generality of men. Peter and John were Apostles, yet the Jewish court scourged them as impostors. Paul was both an Apostle and Prophet, yet they stoned him and put him into prison. The people knew nothing about it, although he had in his possession the gift of the Holy Ghost. Our Savior was "anointed with the oil of gladness above his fellows," yet so far from the people knowing Him, they said He was Beelzebub, and crucified Him as an impostor. Who could point out a Pastor, a Teacher, or an Evangelist by their appearance, yet had they the gift of the Holy Ghost?

        But to come to the other members of the Church, and examine the gifts as spoken of by Paul, and we shall find that the world can in general know nothing about them, and that there is but one or two that could be immediately known, if they were all poured out immediately upon the imposition of hands. In I. Cor. xii., Paul says, "There are diversities of gifts yet the same spirit, and there are differences of administrations but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all. But the manifestations of the Spirit is given unto every man to profit withal. For to one is given, by the Spirit, the word of wisdom, to another, the word of knowledge by the same Spirit; to another faith, by the same Spirit; to another the gifts of healing, by the same Spirit; to another the working of miracles; to another prophecy; to another the discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues. But all these worketh that one and the self same spirit, dividing to each man severally as he will."

        There are several gifts mentioned here, yet which of them all could be known by an observer at the imposition of hands? The word of wisdom, and the word of knowledge, are as much gifts as any other, yet if a person possessed both of these gifts, or received them by the imposition of hands, who would know it? Another might receive the gift of faith, and they would be as ignorant of it. Or suppose a man had the gift of healing or power to work miracles, that would not then be known; it would require time and circumstances to call these gifts into operation. Suppose a man had the discerning of spirits, who would be the wiser for it? Or if he had the interpretation of tongues, unless someone spoke in an unknown tongue, he of course would have to be silent; there are only two gifts that could be made visible-the gift of tongues and the gift of prophecy. These are things that are the most talked about, and yet if a person spoke in an unknown tongue, according to Paul's testimony, he would be a barbarian to those present. They would say that it was gibberish; and if he prophesied they would call it nonsense. The gift of tongues is the smallest gift perhaps of the whole, and yet it is one that is the most sought after.

        So that according to the testimony of Scripture and the manifestations of the Spirit in ancient days, very little could be known about it by the surrounding multitude, except on some extraordinary occasion, as on the day of Pentecost.

        The greatest, the best, and the most useful gifts would be known nothing about by an observer It is true that a man might prophesy, which is a great gift, and one that Paul told the people-the Church-to seek after and to covet, rather than to speak in tongues; but what does the world know about prophesying? Paul says that it "serveth only to those that believe." But does not the Scriptures say that they spake in tongues and prophesied? Yes; but who is it that writes these Scriptures? Not the men of the world or mere casual observers, but the Apostles-men who knew one gift from another ...

        Be not so curious about tongues, do not speak in tongues except there be an interpreter present; the ultimate design of tongues is to speak to foreigners, and if persons are very anxious to display their intelligence, let them speak to such in their own tongues. The gifts of God are all useful in their place, but when they are applied to that which God does not intend, they prove an injury, a snare and a curse instead of a blessing. We may some future time enter more fully into this subject, but shall let this suffice for the present. {1842-June 15-DHC 5:26-32} (17)

-- Jan 2, 1843

[Joseph Smith Diary] ...."Because faith is wanting the fruits [of faith] are not [evident]. No man since the world was, ever had faith without having something along with it. The ancients quen[c]hed the violence of [nature and] escaped the edged of the sword. Women received their Dead &c. By faith the worlds were made. A man who has none of the gifts has no faith. He deceives himself if he supposes it. Faith has been wanting not only among the brethren but professed Christendom also, that Tongues and healings and prophecy and prophets and apostles and all these gifts and blessings have been wanting." Joseph spoke at great length and edification to the little co[mpany]. ... (49)

-- Jan 22, 1843

[Apostle Wilford Woodruff Journal] 22d Sunday President Joseph Smith deliverd an interesting discourse at the Temple to a large congregation. ....

        Their is a difference between the kingdom of God & the fruits & blessings that flow from that kingdom becaus their was more miracles, gifts, graces visions healings, tongues &c in the days of Jesus Christ & the Apostles & on the day of pentecost than under Johns Administration. It does not prove by any means that John had not the kingdom of God; any more than it would that a woman had not a milk pan because she had not a pan of milk. For while the pan might be Compared to the kingdom the milk might be Compared to the blessings of the kingdom.... (30)

-- 1843: 30 May

Patriarchal Blessing] Thomas Smith. (Given by John Halbiston {Holliston?}, Manchester, England.)

        .... The Lord will keep thee faithfull in thy high calling & thou shalt carry the gospel to other nations & preach in other tongues & gather the tribes of Israel & Judah & be mighty in word & deed & be an honored instrument in the Lords hand in accomplishing his great designs & bring many to the knowledge of the truth as it is in Jesus Christ. The mystery of redemption shall be revealed unto thee in plainness & thou shalt see the propheses accomplished. ... (36)

-- Jul 30, 1843

[Apostle Wilford Woodruff Journal] 30th Sunday Six of the quorum of the Twelve met at Temperance Hall in Pittsburgh with the Saints. .... He was followed by Elder B Young who also bore testimony to the work of the Lord and among the many remarks he made he argued in the following manner:

        Why do the people oppose the gifts & graces? If a man Can get faith by the power of God & the gift of the Holy Gost so as to lay hands upon his wife & Children or friends when they lie sick & languishing nigh unto death & Command the fever or disease or the power of the destroyer or even death itself to depart to cease its work, to be still & the person is relieved I ask what harm is their in all this? Or if a man by faith & humility before God can get the testimony of Jesus Christ & prophecy of things to Come or speak in tongues or cast out devils, I ask what harm in all this? Does it do any harm? No it does not. I know the New Testament is true for I have proved it according to the pattern given by believing in Christ obeying the gospel & knowing the signs do follow. Then I ask does these things harm any one? No they do not. ... (30)

-- Aug 2, 1843

[Brigham Young] --2-- Elder Charles Beck gave us $48 to help us to Baltimore. On the 3rd we started at 6 a.m., by stage, and rode all day and night, and arrived in the morning of the 4th at Cumberland.

        While in the stage we had a very interesting conversation with two Campbellite preachers who attacked us on "Mormonism." They contended that that which was in part had been done away, and that which was perfect had come, and that there was now no need of tongues, interpretations, and etc. Elder Woodruff replied,--"You then have no need to contend, for if that which is perfect has come, you certainly should all see eye to eye, being in possession of perfect knowledge." ... (11)

-- September, 1843

[Joseph Lee Robinson] We will now mention our exhortations or prophecy given in tongues one Sunday evening in my house. On this evening Brother Archibald Patten gave us a very lengthy and spirited lecture in tongues. E. T. Benson wished someone to give the interpretations on Brother Patten and said Brother Robinson could give it. I immediately arose to my feet and commenced by saying the Saints should continue their labors in building the temple of God in that place to completion so far that they should receive their endowments in the same and after the Lord should remove the Saints west out from these United States into a goodly land among the Lamanites in the midst of the Rocky Mountains. And there that they should preach the gospel to the house of Joseph and that many of them would be baptized and that the elders should go to the nations of the earth and preach the gospel to them and gather out many of the honest in heart and gather them out and that the work of the Lord should prosper with mighty power and that he would establish His Saints and increase them and bless them abundantly and that he would raise a mighty army of the Lamanites and that they should come forth from the mountains and that they should fall upon the Gentiles with mighty power and that a trembling and fear should fall upon these Gentiles but they should have no power to resist them that as well might the puny arm of man be raised to stop the mighty northwest winds for the Gentiles to stop this mighty army. At that time when I was saying these words I could see them coming over the hills across the river west of Nauvoo. They looked terrible as a dark cloud. Then I said they should avenge the blood of the prophets that was shed in Carthage Jail and that Governor Ford would not execute one man (as Governor Ford at this time with an armed force was in pursuit of the murderers saying that he would bring them to justice).

          But that this army of Lamanites should avenge the blood of the prophets. Yea, that they should make a clean job of it. This is only a synopsis of the prophecy but it gives some of the particular parts of the prophecy. We consider it a very interesting prophecy that would be literally fulfilled. (45)

-- Dec 29, 1844

[Brigham Young Sermon] .... Now the office of the Holy Ghost concerning the speaking in tongues and prophesying we know these things are brought to us to know that there is such a thing but we cannot tell how we know or whence they came for it is utterly impossible for us to speak these in our natural tongue. But they can be uttered by the spirit and also the interpretation is given in the same way. Now this is that what the Savior Jesus meant and said to Nicodemus in John 3, when he said the wind blows where it listeth, ye can hear the sound thereof but ye know not from whence it comes or wither it goes. So it is with everyone that is born of the spirit but he told Nicodemus that he spoke to him the things that he knew and understood and I bare witness of these that they are in our Church and are made manifest unto us in these last days by the power of the Holy Ghost. Amen. -- Nauvoo, Illinois [George Laub Journal] (13)

-- Mar 26, 1845

[Patriarchal Blessing of Matthias Cowley on March 26, 1845]

        ... and thou cause thine enemies to flee before thee, and thou shalt be able to put ten thousand of them to flight, thou shalt have the spirit of Prophecy, and Revelation, the gift of tongues, and be able to do many miracles in the name of [the] Lord - shalt live to see Israel gathered in fulness - the City of Zion built in Jackson County, Missouri, and the House of the Lord, and the cloud rest upon it, according to the Revelation. ... (38)

-- 18th of June [1845]

[Heber C. Kimball] Brigham Young, George A. Smith, and myself went to the temple to see how things were progressing. The rafters were mostly on, all things going well. Returned home and found Sister Whitney. She anointed my wife and sang in tongues; I also sang and the Lord blessed us. (50)

-- Jun 19, 1845

[Heber C. Kimball] My wife porly. Br. come to work on my timber. Went to work reding history at W. Richards, B. Young, G. A. Smith. Br. Benson red for us. Sister Richards sent for us to Cloth us [in the robes of the Holy Order] and pray for hur as she felt as she should not live long. We offered up the Signs and praided for my wife; after dinner B. Young, G. A. and my self went to the Temple to see how things ware going on. The Rafters most on. All things going will. At fore in the after noon, we met at W. R. for prair, may the Lord bless His people. Present to this meting of the twelve B. Y. [Brigham Young], G. A. [George A. Smith], J. T. [John Taylor], Orson Pratt, Bishop Miller, Wm. Claton, W. R[ichards]. and my Self, Elder Levi Richards, A. Limon, O. Hide. We offerd prair Br. Whitney as he had gon to St. Lewis, that he might proper [prosper], also for Sister Richards, and for my wife that they might recover, that Elder Hide might prosper in the East, and that Jugment to come on Juge Young, that our Enimes might be cursed. Returned home found my wifee quite sick with fowing[?]. Sister Whitney come in annointed hur and sung in Toungs [tongues]. I also sung. The Lord blest us. (51)

-- Jun 20, 1845

Patriarchal Blessing of Sidney Roberts given by William Smith on June 20, 1845

        ... for the gift of wisdom shall be given unto thee and also the gift of tongues and by Revelations thou shalt speak unto the Gentiles and thy voice shall be unto them as one that hath a familiar Spirit and they shall say who is this that turneth things upside down yet thou shalt prosper in the labor of thy hands and in thy ministry and none shall hinder thee for the Spirit of God hath said it and it shall be fulfilled every whit upon thine head ... (38)

-- During June 1845

Patriarchal Blessing of Mathew L. Peck given by William Smith [no date, probably June 1845]

        ... the time shall come when enemies shall seek thy life but like Paul of old who was let from the window in a basket thou shalt escape from them thou shalt have the Spirit of prophecy to prophecy of things to come, and they shall come to pass. thou shalt also have the gift of tongues and speak in other languages the wonderful works of God thou shalt visit many cities and as a messenger of peace thou shalt be called upon to decide the cause of the innocent and stand before multitudes of people after thine enduement [endowment] ... (38)

-- Aug 4, 1845

Patriarchal Blessing of Charles Azleton given by William Smith on August 4, 1845

        ... true wisdom and true knowledge shall be given thee and the gift of discerning spirits and speaking other tongues a name that shall be like precious ointment for the Priesthood is also to thy posterity for of thee shall come a mighty people and their names shall be great prepare thyself watch unto prayer study to show thyself approved get wisdom and learning from the best books and works of nature seek the holy spirit that it may prepare thee for thy ministry ... (38)

Patriarchal Blessing of John Needham given by William Smith on August 4, 1845

        ... the Lamanites shall hear thy voice for in other tongues the Gospel shall be preached to them the gift of tongues and interpretation shall be given thee, by Revelation thou shalt speak and thy tongue shall be unloosed none shall deceive thee for thou shalt have the discerning of Spirits also great wisdom even the true knowledge of God power to organize kingdoms and build up a church of God ... (38)

Patriarchal Blessing of John P. McEwan given by William Smith on August 4, 1845

        ... for thou shalt have the gifts and blessing[s] of the Gospel the discerning of Spirits; gift of tongues and interpretation none shall have power to gainsay thy word for in distant lands thy voice shall be heard and while the heathen rage and imagine vain things

        the Lamanites shall rejoice in thy testimony and they who are of thy Bretheren [Brethren] thy father[']s house shall hear thy voice and incline thine ears and their hearts shall understand and with thee when thine inheritance is sealed shall they be brought into the celestial mansions ... (38)

-- Aug 6, 1845

Patriarchal Blessing of Joseph McNeill given by William Smith on August 6, 1845

        ... gird thyself for the work for as a Messenger of peace thy voice shall be heard in distant lands and thy kindred shall be brought by the labors of thy ministry and even of the fruits of thy labors shall thousands call thee blessed for by Revelation shalt thou speak the gift and power of the Holy Ghost shall be upon thee and in other tongues shalt thou make known the fulness of the Gospel the gift of discerning Spirits the gift of wisdom power by faith to heal the sick cast out Devils the interpretation of tongues and every necessary blessing temporal & spiritual necessary to perfect thy ministry and complete thy Salvation shall be thine ... (38)

-- Dec 15, 1845

[Apostle Wilford Woodruff Journal] 15 Conference met again this morning. The fore part of the day was spent in making such Changes in the conferences as the circumstances required. In the Afternoon the Joint Stock Company was taken up And much said upon the subject. The evening was ocupied mostly upon the emegration. At the close I gave some Council to the Elders, such as to sustain the Presidency, the Priesthood & to be governed by it & not by tongues or the visions of some woman, but learn the operation of the spirits as there are many gone out into the world. Dont spend the time in whiping the sects but Preach the gospel of Jesus Christ. (30)

-- Dec 30, 1845. Tuesday.

[William Clayton Journal] The morning was pleasant, and at an early hour a very large number were at the Temple waiting for the washing and anointing, they having been notified the day before to attend at an early hour . . .

        The labors of the day having been brought to a close at so early an hour viz; half past 8, it was thought proper to have a little season of recreation, accordingly, Brother Hans Hanson was invited to produce his violin. He did so, and played several lively airs, among the rest some very good lively dancing tunes. This was too much for the gravity of Brother Joseph Young, who indulged in a hornpipe, and was soon joined by several others, and before the dance was over several French fours were indulged in. The first was opened by President B. Young with Sister Whitney and Elder H. C. Kimball with Sister Lewis. The spirit of dancing increased until the whole floor was covered with dancers. After this had continued about an hour, several excellent songs were sung, in which several of the brethren and sisters joined. The Upper California was sung by Erastus Snow. After which Sister Whitney being invited by President Young, stood up and invoking the gift of tongues, sung one of the most beautiful songs in tongues, that ever was heard. The interpretation was given by her husband, Bishop Whitney, it related to our efforts to build this House, and to the privilege we now have of meeting together in it, of our departure shortly to the country of the Lamanites, and their rejoicing when they hear the gospel, and of the ingathering of Israel. Altogether, it was one of the most touching and beautiful exhibitions of the power of the Spirit in the gift of tongues which was ever seen. (So it appeared to the writer of this.) After a little conversation of a general nature, the exercises of the evening were closed by prayer by President B. Young, and soon after most of the persons present left the Temple for their homes . . . (46)

-- Jan 2, 1846. Friday.

[William Clayton Journal] ... At an early hour those who slept in the Temple were stirring, and large company had assembled in the vestry, waiting for their washing and anointing... After the regular exercises and business of the day was over ... the President gave permission to any one to speak or pray, or shout, or speak in tongues. No one seemed disposed to use the opportunity, where upon the President arose and made a short address to those present, himself. ... (46)

-- Feb 28, 1846

[Samuel W. Richards journal, Feb. 28, 1846] - at sundown to the Temple, where we spent the evening in holy conversation, administering the Sacrament, and speaking in Tongues, enjoyed the fruits of the Gospel. te(3)

-- Mar 15, 1846

[Thomas Bullock journal, Mar. 15, 1846] At sundown went to the Temple. [There were] 14 [in attendance, who] partook of the Sacrament[,] after which we had a most glorious time. Some of the brethren spoke in tongues. Bro. Z[ebedee] Coltrin and [Benjamin] Brown held a talk in tongues which was afterwards interpreted and confirmed. Some prophesied. Bro. [William] Anderson related a vision. And all of us rejoiced with exceeding great gladness. A light was flickering over bro. Anderson's head while relating his vision, Phinehas Richards face shone with great brightness. Two men arrayed all in priestly garments were seen in the n[orth]e[ast] corner of the room. The power of the Holy Ghost rested down upon us. I arose full of the Spirit and spoke with great animation, which was very cheerfully responded to by all, and prophesied of things to come. A brother testified that our meeting was accepted of God. And we continued our meeting until after midnight, [a meeting] which was the most profitable, happy, and glorious meeting I had ever attended in my life, and may the remembrance be deeply rooted in my soul for ever and ever. te(3)

-- Mar 21, 1846

Patriarchal Blessing] ... The Blessing of Abigail Hall, the daughter of Thomas and Catherine Harback; given in the City of Joseph, March 21st, 1846 by Isaac Morley.

        ... The gifts of the Gospel will become thy blessing, the Spirit of the Lord will cause thee to speak in unknown tongues and to understand truth from error. Wisdom will become thy gift, and faith will cause thee to be endowed with power from on high. Power will be given thee to act upon thy agency in behalf of thy deceased friends, and all the blessings that have been sealed upon thee will be verified in thy salvation and thy exaltation ... (38)

-- Mar 22, 1846

[Samuel W. Richards journal, Mar. 22, 1846] Went to my Quorum meeting in the Temple. The whole Quo- [rum] being present consisting of 15 members ... it was proposed by C[urtis] E. B[olton] that we pray for the Prophet Joseph [Smith] to come into our midst and converse with us, some consented to do so but the idea was first objected to as being unwise by Bro. Levi [Richards] who received a reprimand by way of [a] hint to leave the room from Bro. B[rown,] [though] not being agreed [to by the] Quorum. The matter was taken up, and after some remarks from several of the brethren, it was decided by the President, that we had no right to pray for such a thing, and all was right again. The Sacrament was administered and our great joy encreased by the gift of Tongues and Prophecy by which great bless- ings were spoken and made known to us. te(3)

-- Apr 29, 1846

[Minutes, Apr. 29, 1846] Minutes of the Dedication of the [Nauvoo] Temple April 30th, 1846. 7:45 p.m. Present at the dedication of the House of the Lord this evening ... Elder Hyde then requested the brethren to form a circle ... and then dedicate the House, they moved to the front part of the Melchizedek Stand and formed a circle. Elder O[rson] Hyde President (Elder Wilford Woodruff entered). This temple has been built in 5 years and the Gov[ernmen]t has oppressed us more and more every year and now they drive us away from it and now "I prophesy in the name of the Lord God of Hosts that this Government shall begin to be oppressed and be oppressed more and more every year and at the end of five years they shall be as badly oppressed as this people now is and they shall not know which way to look for Sunday" "It is the general government." (Amen.) ...

         - * W[illiam] Anderson says as Brother Hyde has prophesied he would tell what was spoken in tongues and give the translation of it and he fully believed it. I rejoice in this thing and am willing to do all in our power to accomplish these things [and] get away [with] the brethren - ...

        May we rise before we close. We shall offer up our Hosannahs and where there's [time, to] shout out the ranks of the [priesthood this] evening. The order of it is Hosannah, Hosannah, Hosannah to God and the Lamb Amen Amen and Amen[,] and I don't know that there'll be any hour [available] if we should speak it out [in] the angels voices [tongues]. We belong to God. [I] feel like giving one shout in the House of God. If this is your mind signify it by rising upon your feet (all upright). The signs and shouts (thank God [for] being [here][.] You are dismissed with the blessings of thy Lord and your God Amen.) - * The brethren adjourned to the attic story where a table was spread and loaded with "A Feast of Fat Things For the Righteous" in the shapes of wine, grapes[,] intestines [?] cakes &c &c which made a delightful banquet & was blessed by Elder Wilford Woodruff after which the feast was partaken of in great good harmony & happiness in testimony of the occasion of the dedication of the House of the Lord. ... te(3)

-- Dec 29, 1846

[Apostle Wilford Woodruff Journal] ... The fore part of the evening was occupied in conversing upon a variety of subjects And Had a little intermission during which time Elders Young Kimball and others had a little recreation and bodily exercise and had prayers after which Presidents Young and Kimball spoke in tongues a while. ... (30)

-- Tuesday, Dec 29, 1846.

[Apostle Willard Richards Journal] Winter Quarters. ... [At] quarter [to] 9, instrumental music ceased when all in the house united in singing three or four hymns, "Roll Round with the Years," etc., after which all united in prayer led by President Young in which he thanked the Lord for the privilege of praising God in the song, dance, etc., etc., after which he gave an address in tongues, then conversed in tongues with Elder Kimball. President Young proposed that he form a company of 50 of his own family, then see how many men can go as pioneers, etc., how many families can go, how many families will stay etc., etc.... (39)

-- Jan 1, 1847

Eliza R. Snow's diary mentions receiving a blessing "thro' our belov'd mother Chase and sis[ter] Clarissa [Decker] by the gift of tongues," adding: "To describe the scene . . . would be beyond my power

-- Mar 14, 1847

... Eliza R. Snow writes in her journal: "with Mother Chase & [Patty] Sessions. Father [Heber C.] Kimb[all] called in and gave us much beautiful instruction, after which we had some glorious communications of the spirit of God both by way of prophecy and the gift of tongues, and our hearts were made to rejoice and praise the name of God."

-- Jun 18, 1847

... Eliza R. Snow writes: " I spoke to br. H[unter] in the gift of tongues, sis. S[essions] interpreted, after which br. H[unter], sis. S[essions] & I laid hands on sis. H[unter]'s head and rebuk'd her illness & blessed her. I then sang a song to them & sis. S[essions] sang the interpretation. Susanna present & arose & bless'd sis. H[unter]."

-- Oct 9, 1847

[Hosea Stout Diary] We were all over safe at 9 oclock[.] Jack Redding who was with the pioneers turned back with us as a pilot[.] We now traveled on over a leve[l] Bottom for five miles when we came to the Blufs through which we passed for thirteen miles.

        It is a barren country of sand hills or a continual succession of Mounds through which we had to pass. The day was very warm & still together with the heat of the sane, made it very pleasant traveling to prairie Creek.12 feet wide & 1 feet deep[.] Low Banks and some miry where we arrived at three o clock and encamped[.] Here was plenty of grass but no wood.

        To night was the most sad and gloomy time which we had. Not knowing where the Twelve and those with them were or what had become of them.Perhap they were broke down, & robbed of all their animals and now near Larimie coming slow afoot.Distressed & nearly exhausted.We sat pondering over these THS[.] Some of our own company were sick.While in this melencholy mood Bishop Calkins took me out aside and said that he felt like he wanted to speak in toungs which he said was an uncommon thing for himand if it was right & any one here who could interpret he would be glad to speak.

        I spoke to the company about who all were anxious to hear him. Saying if there was any intelligence for us in toungs there would be an interpretation also.

        He spoke some time vehemently. Levi Nickerson only understood enough to know that it was relative to our situation and those we were in pursuit of & that all was well.

        Bishop Calkins then gave us the interpretation which in substance was that our mission was of God, whose eyes & the eyes of angels were over us for our good.

        That the Lord had turned away our enemies from us & we had not been seen

        For us to press on & be faithfull and our eyes should see those who we sought and we all should return to our homes in peace.

        We all felt the force of what was said & agreed to try and do better if we could & press on untill we met them if we had to go to the valley.

        This was a very singular circumstance for there was not one of us who was given to enthusiastic notions of this sort which is so common with some brethren[.] But now we all felt an assureance that we would realize what had been spoken. (53)

-- May 26, 1850

[Brigham Young Sermon] ... when the Spirit of the Lord touched your understanding and told you Joseph was a descendent of Joseph sold into Egypt that spirit told you to look to the welfare of scattered Israel - labor to preach the gospel and gather Israel - the Spirit of the Lord has poured out on this people - I witnessed it in 1000s to seek diligently to save Israel. I have heard them speak in tongues and our Poets and Poetesses have stretched their arms and minds to write about gather Israel - your prayers are answered in a degree, your desires and anticipations may be realized, if your hearts are ready to receive you are now situated and located as this people have desired to be year to year - they have poured out their souls to God - fasted, prayed and wept to place them precisely where they are .... (13)

-- Feb 19, 1851

[Lorenzo Brown] Attended meeting this evening at Israel Hoits good meeting & a good deal of talking in tongues because they could not talk in their own (42)

-- Apr 7, 1852 (Morning, Conference)

[Brigham Young Sermon] .... You brethren who can, you are not called up here to preach, take the stand. You are at liberty to speak in [-] pray can shout, as the Lord may dictate. There never has been a day that I have felt better than I do today, I do not feel I preach [-] and with thunder it through me. I could talk in tongues till your were too tired. I could prophesy but I had better stop as we will make me a prophet. God has been as visible in leading this people as it was in leading Moses and Israel and Abraham. ... (13)

-- Apr 9, 1852 (Morning, Conference)

[Brigham Young Sermon] President Brigham Young addressed the saints on the subject of their endowments and poured forth revelation after revelation on the subject. A most heavenly influence prevailed. He closed by shouting Hallelujah, praise ye the Lord'- Sister Bybee spoke in tongues, when President Young declared it to be a proper tongue, and enquired, what the nations would do if they were here; and said, if he was to give way to the brethren and sisters, the day of Pentecost would be in the shade in comparison to it. -- SLC Tabernacle

[Deseret News. Also Deseret Evening News, Deseret News Weekly, Deseret News Semi- Weekly, and Deseret News Extra, Salt Lake City; 1850-current. 2:46] (13)

-- Nov 8, 1852

[Journal History, Nov. 8, 1852] ... Pres[ident] Heber C. Kimball, Willard Richards, Tho[ma]s Bullock, W[illia]m C. Staines, James Ure, James W. Cummings, Samuel L. Sprague, W[illia]m W. Phelps, each with a wife met in the Temple room. The brethren annointed each other. The wives were annointed by Sister [Elizabeth Ann] Whitney and [Eliza R.] Snow; afterwards all partook of cakes and wine. Some spoke in tongues, etc. te(3)

-- Apr 13, 1853

Ninth General Epistle-- NINTH GENERAL EPISTLE of the Presidency of The Church of Jesus Christ of Latter-day Saints, from Great Salt Lake Valley, to the Saints scattered abroad throughout the Earth, Greeting:

        ... Keep yourselves pure, live spotless and undefiled, all ye who profess to be Saints. Show your faith by your works. Let the Elders flee from any country where they are persecuted beyond endurance, and open the door of salvation to the first people who are willing to receive them. Translate the Book of Mormon into every language and dialect under heaven, and print the same, as God shall give you the opportunity. And from this hour the gift of tongues, and by it translations, from language to language, shall be more and more manifest unto the Elders of Israel, until no nation, kingdom, tribe, or family, shall be destitute of the offer of the word of God on the earth. ... (17)

-- Feb 3, 1854

... Woodruff writes that "during the evening Sisters [Elizabeth] Whitney & Eliza Snow called upon us and spent the evening. . . . Before they left Sister Whitney sung in tongues in the pure language which Adam & Eve made use of in the garden of Eden. This gift was obtained while in Kirtland through the promise of Joseph. He told her if she would rise upon her feet (while in a meeting) she would have the pure Language. She done so and immediately commenced singing in that language. It was as near heavenly music as any thing I ever he[a]rd."

-- Mar 2, 1854

Wilford Woodruff writes, "I addressed the Saints. Many spoke prayed & sung. One spoke in tongues & Brother Covington interpreted it."

-- May 10, 1854

[Brigham Young Sermon] .... The Indians here are of the house of Israel yet they are our brethren in sorrow because of the sins of their fathers, and we are called to redeem them. .... Now mark it, that if you do not do this, I will tell you that it will not be a many years until your throats will be cut and the Indians will take scalps enough to make a wick-a-up, and you will write this down as a prophecy, and write it down too, that if you will follow my counsel and do as I tell you and build your walls and forts as I direct you, not one of you shall be hurt. Write it down that if you want to know why these things are so I will tell you, it is because God will not be mocked, and have the priesthood which he has given trampled upon, and if you that have the privilege of coming to this place, you are in a situation to save Israel. I will tell it right out here, there was an army of elders called to go to the Lamanites and there was not one man that manifested any wisdom about it, and that was Porter Rockwell, he is an old Mormon, he said, I think it best to go to the Lamanites and live with them and preach to them, and teach them, and to make them know that we are their friends, and stick by them until they do know the truth. I have heard the people speak in tongues and prophecy and say I have got to go and teach the Lamanites and teach them to work and prepare them to receive the gospel, but as soon as they come among them, they want to kill them, but at the same time they will steal worse than the Indians. Now what should you do in such a case? Kill the Mormon thief and teach the Indian, for I have a thousand excuses for the Indians, to where I have one for the brethren in stealing from and killing each other. ... (13)

-- May 21, 1854

[Brigham Young Sermon] .... We shall have to mingle this people until the whole house of Israel is gathered together and even the ten tribes come again to the earth and inhabit the land given to their fathers. We have a considerable pill to swallow but it is so. I am sure there are women present who have spoken in tongues that they would have to go among the Lamanites and instruct them to sew, to knit, to wash and perform all domestic works. And the men have said that they were going to preach to the Lamanites. I ask you now are you going to swallow your faith and eat up your own revelations and persecute [-] you degraded beings who are forsaken of God. Now I tell you the time has come that you will have to carry out that which you have seen years and years ago and make them honorable.... (13)

-- May 13, 1855 (Morning)

[Brigham Young Sermon] ... If the kingdom was left without the Presidency or Twelve, what should we do, let's see, in Great Salt Lake we have got President and Councillors of Stake, and High Council, 19 Bishops, one in each ward. Great Salt Lake is in difficulty, we want to know what the Lord designs about the temple. How shall I find out, says the architect? I can tell you how. Who is the leading man, the President David Fullmer. He presides over all the counsellors, and the High Council, and all officers of the Stake. Well, we will fast and pray, not for this invitation to speak in tongues and this brother and sister interpret. In D. Fullmer should be concentrated all the faith, and if they had common sense they would do this. David Fullmer is the man who should get the word of the Lord, and the only man who can dictate in absence of the Twelve and First Presidency.... (13)

-- May 23, 1855

[James Henry Martineau] Attended a party given to John Steel and W. C. Mitchell, who are appointed to go on a mission. Zilpha, wife of Elder G. A. Smith spoke in tongues with great power: also Job P. Hall: and Prest J. C. L. Smith sang in tongues. Prest Smith gave the interpretation of Sister Zilpha's tongue, which was to encourage the missionaries; and warned and reproved the sisters for their non-compliance with the law of celestial marriage, and predicted many things that should come upon them, and the trials shortly to come upon the saints. (54)

-- Jul 15, 1855

[Brigham Young Sermon] ... B. Young said he had something to say concerning the saving of Israel. Can not imagine that we could have need [of] this priesthood had it not have been for this Book of Mormon. Here we are of the Gentiles and inasmuch as we have received of this gospel, that duty binds us to look after this House of Israel [Indians]. The Lord makes it our duty to look after the descendants of Abraham, Isaac, and Jacob. The Lord has planted this people in the midst of the House of Israel; and no matter how we profess to be an enlightened people, but when we come to the principles of eternal life we have wandered far from the true faith. Yet we account of these traditions of the Gentiles. We have imbibed those things in our hearts. We are now called to look after Israel, who are a loathsome people. Yet some of the Gentile nations are not filthy as any [of] these Indians. They will eat that which we would not. The Lord in his wisdom has appointed our location in the midst of Israel, which is a astounding miracle. How many times have you heard it spoken in tongues and prophesied of in days past and said that you should yet go and teach the Lamanites. If the Latter-day Saints are faithful in these things of teaching that people, all will be well with us; but if we neglect it we shall regret it, and they always, yeah, ever and ever.... (13)

-- Jun 22, 1856 (Afternoon)

[Brigham Young Sermon] ... In the first rise of the Church, when the gifts of the Gospel were bestowed on an individual, or upon individuals, the people could not understand but that the giver of the gift gave also the exercise of it; how much labor the Elders that understood this matter have had to make it plain to the understandings of the people. Take, for instance, the gift of tongues; years ago in this Church you could find men of age, and seemingly of experience, who would preach and raise up Branches, and when quite young boys or girls would get up and speak in tongues, and others interpret, and perhaps that interpretation instructing the Elders who brought them into the Church, they would turn round and say, '"I know my duty, this is the word of the Lord to me and I must do as these boys or girls have spoken in tongues.'" You ask one of the Elders if they understand things so now, and they will say, '"No, the gifts are from the Lord, and we are agents to use them as we please.'" If a man is called to be a Prophet, and the gift of prophecy is poured upon him, though he afterwards actually defies the power of God and turns away from the holy commandments, that man will continue in his gift and will prophecy lies. He will make false prophecies, yet he will do it by the spirit of prophecy; he will feel that he is a prophet and can prophecy, but he does it by another spirit and power than that which was given him of the Lord. He uses the gift as much as you and I use ours. The gift of seeing with the natural eyes is just as much a gift as the gift of tongues. The Lord gave that gift and we can do as we please with regard to seeing; we can use the sight of the eye to the glory of God, or to our own destruction. The gift of taste is the gift of God, we can use that to feed and pamper the lusts of the flesh, or we can use it to the glory of God. The gift of communicating one with another is the gift of God, just as much so as the gift of prophecy, of discerning spirits, of tongues, of healing, or any other gift, though sight, taste, and speech, are so generally bestowed that they are not considered in the same miraculous light as are those gifts mentioned in the Gospel. We can use these gifts, and every other gift God has given us, to the praise and glory of God, to serve Him, or we can use them to dishonor Him and His cause; we can use the gift of speech to blaspheme His name. ... (13)

-- September 4, 1856

[James Henry Martineau] Had an excellent meeting (fast) to day. Sister Zilpha Smith, wife of Geo. A. Smith spoke powerfully in tongues. I had to some extent the gift of interpretation for which I have long prayed. (54)

-- January 18, 1857

[James Henry Martineau] "Now I look at you [Julia Sherman] I see you have his [Lyman R. Sherman] eyes exactly - and his hair. He was a good man - Joseph's right hand man. He was a most beautiful singer, especially in singing in tongues - the finest I ever saw. He died a martyr to the Gospel, and will receive a Martyr's crown."

         I was much rejoiced to hear Br. Kimball say this, for it shows to me that a truly good man will never be forgotten, in time, nor in eternity. (54)

-- Aug 23, 1857

Heber C. Kimball preaches: "Some of you, ladies, that go abroad from house to house, blessing the sick, having your little circles of women come together, why are you troubling yourselves to bless and lay your hands on women, and prophesy on them, if you do not believe the principle? You make yourselves fools to say that that same power should not be on the man that has got the Priesthood, and with sisters that have not got any, only what they hold in connection will their husbands. We can tell what will come to pass; and one of you can talk in tongues and pour out your souls to God, and then one interpret; that is the course you take, and it is all right: go ahead, and God bless you and multiply blessings on you; but do not go round tattling about your husbands and talking against the Priesthood you are connected to. I do not say many of you do it; but you that do it are poor, miserable skunks." ...

-- Jun 6, 1858

[Brigham Young Sermon] .... Some do not understand duties which do not coincide with their natural feelings and affections. Do you comprehend that statement? I have tried to tell you; but I am sometimes at a loss to convey a correct understanding with words. I should have the language of angels to enable me to exactly convey my ideas, and that would require an audience who understand that language. ... (13)

-- Jul 31, 1864

[Brigham Young Sermon] In my remarks this afternoon I wish to address strangers, as well as the Saints; ... Again we read of certain ones, who had been baptized to John's baptism, who were baptized again by Paul, '"and when Paul had laid his hands upon them, the Holy Ghost came on them, and they spake with tongues and prophesied.'" This is the Gospel we believe in and practice, now judge ye for yourselves whether we have the Bible to sustain us in this practice of the ordinances of the Gospel. I say let God be true, if it makes every man a liar. Now the inquirer asks, '"is not the Holy Ghost given to others, as well as to members of your Church?'" I would answer yes, in some instances; but in such cases they receive it through grace, not through obedience to the ordinances. ... The gifts of the Gospel are given to strengthen the faith of the believer;'"'"They shall speak with new tongues,'" saith Jesus. The stranger who is ignorant of our history inquires:'"'"Have you the gift of tongues in your Church?'" Yes, and were I to permit it now, hundreds of the Elders and the sisters would rise up in this congregation and speak in new tongues, and interpret as well as the learned of the age; but I do not permit it. Does the gift of prophesy exist with us? This fact is so evident and plain that it appears to us almost a loss of time to talk about it.... (13)

-- Nov 6, 1864

[Brigham Young Sermon] ... In my reflections I foresee a time, when we shall be able to communicate with each other easier and with much more pleasure and satisfaction than we now do; but we will then use a different language... Although the language that we now speak is as good as any language that has yet come to our knowledge, still it is very meagre, and limited in its range and power, and though it is a good medium at ordinary times, yet it comes very far short of being such a medium, as man needs to convey thoughts, when he is inspired by the power of God, through the gift of the Holy Ghost, and is full of the revelations of Jesus... It is written '"Therefore, wait ye upon me, saith the Lord, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy... For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent...'" When a man rises up to speak in the name of the Lord, and is filled with the light, and the intelligence and power which cometh from God, his countenance alone will convey more, to those who are inspired by the same spirit, than can possibly be conveyed, by the words of any language now used by mankind. ..... -- SLC Bowery

[Journal of Discourses... Liverpool, England, 1853-86... 10:353-357; Deseret News... Also Deseret Evening News, Deseret News Weekly, Deseret News Semi- Weekly, and Deseret News Extra, Salt Lake City]. (13)

-- 1-Aug 10, 1865

[Brigham Young Sermon] .... every president, bishop, elder, priest, teacher, deacon and member standing in his order and officiating in his standing and degree of priesthood as ministers of the words of life, as shepherds to watch over departments and sections of the flock of God in all the world, and as helps to strengthen the hands of the Presidency of the whole church. A sister who receives the gift of tongues is not thereby empowered to dictate her president, or the church. All gifts and endowments given of the Lord to members of His church are not given to control the church; but they are under the control and guidance of the priesthood, and are judged of by it. ... (13)

-- Aug 26, 1866

[Brigham Young Sermon] Pres. B. Young delivered a very instructive discourse on various principles of the gospel, teaching the Saints on the gift of tongues and other gifts promised to believers, and showing how the Christian world profess a belief in the bible, but refuse to obey its teachings. -- Salt Lake City (13)

-- Jul 11, 1869

[Brigham Young Sermon] ... Jesus set in his Church, according to Paul's words to the Corinthians, firstly apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. Again I will ask the question: has there been any revelation from heaven that God has taken these gifts out of His Church; and if so through whom and when? .... When I look at the economy of heaven my heart leaps for joy, and if I had the tongue of an angel, or the tongues of the whole human family combined, I would praise God in the highest for His great wisdom and condescension ... (13)

-- 1870

John H. Beadle of Utah, writing in 1870, remarked that "this exercise [of tongues] is a little too ridiculous, even for the Mormons at present, and is rarely heard of."

[John H. Beadle, Life in Utah: or, The Mysteries and Crimes of Mormonism (Philadelphia: National Publishing Co., [1870]), 323.] (5)

-- May 7, 1871

[Brigham Young Sermon] ... Now, to our experience again. Suppose you obey the ordinances of the Gospel, and do not speak in tongues to-day, never mind that. Suppose you do not have the spirit of prophecy, no matter. Suppose you do not receive any particular gift attended by the rushing of a mighty wind, as on the day of Pentecost, there is no particular necessity that you should. On the Day of Pentecost there was special need for it, it was a peculiarly trying time.... (13)

-- Aug 11, 1872

[Brigham Young Sermon] .... From China let us go directly to the Cape of Good Hope, and there an Elder is preaching and baptizing people into the kingdom of God, and when they get into this kingdom they begin to read and understand, and to prophesy, and if they are not checked in the gifts, you will hear them speak in tongues. Let me say here, to the Latter-day Saints, it is frequently asked by our brethren, '"Why do not the people speak with tongues?'" We do, and we speak with tongues that you can understand, and Paul says he would rather speak five or ten words in a language that can be understood, than many in a language that can not be. This is what he conveyed. We speak with tongues that can be understood; but the reason that we do not encourage this little, particular, peculiar gift, which is for the edifying of some few in the Church, I have not time to explain. ... (13)

-- 1873

T. B. H. Stenhouse, a disaffected Mormon, complained that Young was "the least desirous of listening to the exercise of this 'gift [of tongues],'" relating also an instance in which a woman glossolalist was cautioned by two of Young's wives "not to mention the circumstance, as 'Brother Young' was opposed to such manifestations."

[T. B. H. Stenhouse, The Rocky Mountain Saints: A Full and Complete History] (5)

-- Aug 31, 1873

[Brigham Young Sermon] ... Some may receive the gift of tongues, that they will get up and speak in tongues, and speak in many other languages beside their mother tongue, the language that they were brought up in, that they were first taught, and be able to proclaim the Gospel of life and salvation that all men could understand it. ... Are we entitled to the gift of speaking in, or the gift of the interpretation of, tongues? No. ....   (13)

-- Feb 21, 1874

During meeting of Young Ladies Mutual Improvement Association in Assembly Hall on Salt Lake Temple Square, "Mother [Elizabeth A.] Whitney sung in tongues, and Carrie Carter in attempting an interpretation threw her bonnet and muff on the floor, & fell on her knees, remaining for some time in that position."

-- May 14, 1875

"after urging," Elizabeth Ann Whitney spoke in tongues with fluid ease for some five minutes. Eliza R. Snow affirmed that it was the "pure tongue of Adam."

-- 1878

Orson Pratt, who did not always agree with Young's teachings, complained about the infrequency of spiritual gifts, observing, "The reason why we have not enjoyed these more fully is, because we have not sought for them as diligently as we ought."

[Journal of Discourses, 25:145] (5)

-- 5 February 1878

[Zebedee Coltrin] Thomas Matley, Wark Clerk, recorded the following address made at a meeting of the High Priests in Spanish Fork, Utah, February 5, 1878

        "At Kirtland we were called to the school of the prophets, and at one time when Joseph was in the translating room, myself and others were talking about the gift of tongues, when the spirit of tongues fell upon me and I spoke under its influence. joseph came into the room and said, `God bless you Brother Zebedee, that is the spirit of God.' He told me to continue, and the gift of tongues and prophecy rested upon the greater part of the brethren present and we continued speaking in tongues and prophesying through that day and the greater part of the following night. ....

        "In the Kirtland Temple I have seen the power of God as it was in the day of Pentecost and cloven tongues as of fire have rested on the brethren and they have spoked with other tongues as the spirit gave them utterance. I say the Lord high and lifted up, and frequently through the solemn assemblies. The angeles of God rested upon the Temple and we heard their voices singing heavenly music. At another time while consecrating a bottle of oil, we saw visibly the finger of God enter the mouth of the bottle. (15)

-- July 17, 1880

Meeting held on July 17, 1880:

        “Sister Whitney then sang one of her sweet songs of Zion in the language which was spoken and sung (the Prophet Joseph said) by our first parents in the Garden of Eden. Sister Snow explained that Joseph Smith told Mother Whitney ‘If she would use the gift with wisdom it should remain with her as long as she lived.’ Sister Zina then gave the interpretation. The theme of which was rejoicing and praise to the Great Author and Giver of good.” (55)

-- Thursday, January [February] 2, 1882

[Ora Charles Card] I attend fast meeting this forenoon at 10 O.C. Where the Spirit of God was made manifest. One of the Sisters Spoke in tongues Interpreted By Mother Crocket Wife of David Crockett12 deceased which was to the effect great calamities that were Shortly to come upon the nations exhorting the Sts. to not set their Hearts upon the things of the world & prepare themselves for the work of the Lord. A Synopsis of the above was given to me & I was filled So with the Spirit that I could not but give utterance only Briefly. (56)

-- Saturday, September 2, 1882

[Ora Charles Card] Sister Snow gave Some instructions to the Sisters in one unknown tongue and Blessed the children in another which was interpreted by Sister Zina Young.7 They both gave good instructions in our own Language. (56)

-- February 1, 1883

[Oliver B. Huntington] Being fast day Feb, 1st I went to meeting Considerable prophecying. Bro. L< N. Scovill was told in tongues that he should be promoted by the spirit to call his children together and bless them as the patriarchs of old; and tell them what should come to them if they would listen to his council. (57)

-- March 1, 1883

[Oliver B. Huntington] was Thursday and fast day. I went to the meeting, Had tongues and prophecy. Bro, Erastus F. Clark told a dream, which was, that he saw a terrible pestilence in Springville; the doctors could not find anything that would stop it or do it any good. It was a disease that they had never seen nor heard of. There were some persons that escaped the disease and a voice said to him, "Behold they upon /whom" the plague has no power are they that keep the word of wisdom," (57)

-- April 1, 1883

[Oliver B. Huntington] My wife, Jane and I went to fast meeting.... At the meeting the gift of tongues was used wherein the Lord said that when the destroyer should leave the realms above upon his work to lay waste the earth, it will be communicated and made known to him that stands at the head of the church - (57)

-- Sunday May 18, 1884

[Ora Charles Card] Just 7 yrs ago to day at 12 M the ground was dedicated & broken for this temple. This morning at 9 O.C. I went to the Temple& prepared to receive the audience for the 2nd dedicatory Service and the Same Opening him was Sang& Same pray repeated. Choir Sang Apostle Erastus Snow Who related the Kind of Ordinances administered that was the anointing of heads & washing of feet by Quorims Spoke of the 3 Golden Keys presented in token of the Keys of the Priesthood. Spoke of an angel being Seated by the of father. Fred G. Williams during the offering of the prayer the Same place that Pres Taylor ocupies. Many Spoke in tongues and the congregation was filled with the Holy Ghost. (56)

-- July 28, 1884

[James Henry Martineau] [Blessing by Wm J. Smith of wife Susan] You shall do a great work in bringing souls to Christ, and shall do a mighty work among the Lamanites, and shall have power to learn tongues and languages, and shall be preserved from every evil.... (54)

-- During 1884

(Heber J. Grant) When Heber was fifteen, Eliza R. Snow prophesied in tongues and Zina D. H. Young interpreted: eventually Heber would be one of the leading men in the Church.... (34)

-- Thursday, Apr 1, 1886

[Apostle John Henry Smith Diary] Salt Lake City

           I attended fast meeting and heard the speaking in tongues. (58)

-- November 1899

Ezra C. Robinson said in 1899 that although he had been "born and reared in the Church," he had "never had the privilege of hearing the gift of tongues manifested" before being called on his mission.

[Ezra C. Robinson, "Evil Spirits Rebuked-The Gift of Tongues and Prophecy," Improvement Era 3 (November 1899): 31] (5)

-- Apr 19, 1894

[Apostle Heber J. Grant Diary] [Meeting of Apostles and Presidency] Prest. Woodruff spoke of the first time he had ever been in a meeting witht the Prophet Joseph and said that Joseph had said to the few men in the room at the time that they had no more idea of the magnitude of the work of God than babes. Among other things Joseph had said that there would yet be tens of thousands of saints in the Rocky Mountains. Referred to hearing a large number speak in tongues in the Kirtland Temple and that a sister Hman Hyde interpreted most of what was said and there was more in the talk about the Rocky Mountains than any other subject. He did not then understand that the saints were to be located in these valleys. (59)

-- Mon., May 22, 1894

[Apostle Abraham H. Cannon Journal] The Elsinore choir furnished the singing, and during the services yesterday they sang a piece to the words, "O My Father," which Bro. Durrans; of Parowan received in a dream. H dreamed that he saw a Navajo blanket floating down a river, and as he watched it, he suddenly saw several Indians appear on it. They came to the shore where he stood, and one of them placed an instrument to his mouth something like a clarionet, on which he played the tune which was rendered, with the exception of one high note which he could not reach. Bro. Durrans arose and wrote out the piece, Some time thereafter a birthday party was given at his house when one of the brethren spoke in tongues. In the course of his remarks he said that this tune was the one used by the ancient Nephites, just before the last remnant was slain at the hill Cumorah about the year 421 A.D. It was a kind of lamentation. (60)

-- 7 May 1896

At a Relief Society meeting in Woodruff, Arizona, Hannah Savage "received the gift of tongues and the interpretation. . . . Medora Gardner testifyed that it was the tongue of Adam that had been given."

[Hannah Adeline (Hatch) Savage, Journal, May 1896] (5)

-- Sunday, Apr 2, 1899

[Apostle John Henry Smith Diary] Salt Lake City

           I attended fast meeting in the Temple and heard speaking in tongues by [?] Y. Dougall. Interpreted by Zina D. H. Young.

           D. L. Moody, the Methodist Evangelist, spoke at the Tabernacle today. (58)

-- Apr 2, 1899

Lorenzo Snow presides at Salt Lake temple monthly fast meeting: "Sister Maria Y Dougall bore her testimony and wound up by speaking in tongues which struck me as the finest expression of that beautiful gift to which I had ever listened and when Aunt Zina (H. Young) interpreted it[.] it was sweet in deed."

-- Jun 8, 1899

... Salt Lake Temple, 11 A.M. Present: Presidents Lorenzo Snow, Joseph F. Smith and Franklin D. Richards; Apostles Brigham Young [Jr.], George Teasdale, Anthon H. Lund, Matthias F. Cowley and Rudger Clawson. Also, Apostles J[ohn]. H[enry]. Smith and A[braham]. O[wen]. Woodruff.

         ... Brother John Henry Smith briefly reported the visit of Brother Cowley and himself to Tennessee. They found the Elders in that region industrious and feeling encouraged. The winter had been exceedingly severe for that part, and the spring season had opened very hot, resulting in the taking down of many of the Elders with malaria. In a fast meeting which they attended with the Elders and Saints the gifts of the Spirit were exercised, such as speaking in tongues and prophesying. ... (61)

-- Feb 25, 1900

Returned missionary from Southern States Mission speaks in tongues at Salt Lake tabernacle and gives "the interpretation which was very beautiful" This may not be first time, but is probably the last, that someone speaks in "unknown tongue" (glossolalia) in Tabernacle.

-- April 1900

Joseph F. Smith told the Church in general conference in 1900 that "where two men or women exercise the gift of tongues by inspiration of the Spirit of God, there are a dozen perhaps who do it by the inspiration of the devil. . . . I do not want the gift of tongues except when I need it."

[Report of the Semi-Annual Conference of the Church of Jesus Christ of Latter-day Saints, April 1900 (Salt Lake City: Church of Jesus Christ of Latter-day Saints, semi-annual), 41] (5)

-- Thursday, Jan 10, 1901

[Apostle Rudger Clawson Diary] Salt Lake City. Clear and cold, freezing weather. 10 a.m. Continuation of quarterly conference of the Twelve. Present: full quorum.

        ... Apostle Reed Smoot dwelt briefly upon the law of tithing. Said the spirit of indifference prevailed more or less among the saints in the various stakes. Referred to some of the fast meetings in Provo last Sunday and said the spirit and power of testimony rested upon the people and the gifts of the gospel were manifested. One brother spoke in tongues to the effect that the impressions given to Pres. Snow of late regarding the redemption of the center stake of Zion and the building of the great temple were from the Lord and such event would transpire much sooner than many supposed.... (62)

-- Monday, Feb 11, 1901

[Apostle Rudger Clawson Diary] ... 7 p.m. I arrived at Idaho Falls and put up at Bp. [James] Thomas'. Before going to meeting Bp. Thomas informed [me] that a peculiar and somewhat serious condition prevailed in the ward and he wanted counsel regarding it. He said that one of the sisters had been speaking in tongues at their fast meetings and he feared that it was not done by the Spirit of the Lord. A very unpleasant and unsatisfactory feeling prevailed in the meeting whenever she spoke or sang in tongues. And not only so but the interpretation was not given of the Spirit of God. As a further evidence that the tongue was not from the Lord, one of the sisters in the congregation immediately upon hearing the tongue was visibly affected and went into spasms.

        Upon one occasion the bishopric administered to her and rebuked the spirit that was afflicting her, but the administration was without effect. The afflicted sister, contrary to the order of the church, called upon one of her sisters to rebuke the spirit, which was done and it left her. The bishop took occasion to point out to the saints the evil resulting from the exercise of this strange tongue and warned them against it. This greatly angered a young man, who was related to the sister who had spoken in tongues, and who had just returned from a mission to the world, and he arose in the meeting and cursed the bishop in the name of the Lord.

        I was very much shocked at the bishop's statement and said that it now became his solemn duty to forbid the sister alluded to from further exercising the strange tongue; and that the young man who had so grievously offended, should be called to answer before the bishop's court, and that if he did not make ample and humble reparation for his fault, he should be disfellowshipped, and the case sent to the high council for further action.

        8 p.m. Meeting at the ward house, Bp. J. Thomas presiding. I was speaker of the evening. Topics treated. The excellent conference held at Lewisville. The authority pertaining to the bishopric and his right to the spirit of discernment. (62)

-- 8 June 1901

Susa Young Gates wrote to Elmina S. Taylor describing a meeting in which she interpreted tongues.

[Susa Young Gates, Letter to Elmina S. Taylor, 8 June 1901] (5)

-- Jul 7, 1901

Lorenzo Snow presides at Salt Lake Temple's monthly fast meeting, "and Sister Lillie T. Freeze sang in tongues."

-- November 19, 1904

[James Henry Martineau] Blessed Bishop John Neff and his daughters Frances and Eugenia, the latter about to go on a mission. Sister Mary A. Hyde White also blessed the two girls in tongues. We had a delightful time. (54)

-- December 1904

James X. Allen reported in 1904 that "he had never in his life heard anyone speak in tongues," although he had been reared in Utah.

[James X. Allen, "Passing of the Gift of Tongues," Improvement Era 8 (December 1904): 109] (5)

-- January 4, 1905

[James Henry Martineau] With Sister Mary Hyde White visited her Sister Zina Virginia Hyde Bull, widowed recently, who has cataract growing over her eyes and is losing her sight. She wished me to rebuke blindness and to bless her, which I did. Her sister Mary also blessed her in tongues, with the interpretation. I know Zina may be healed, through faith. She felt very happy. I enjoyed my visit very much, as I always do in visiting and blessing the sick. (54)

-- April 13, 1906

[James Henry Martineau] Lyman Sherman joined the church in 1831, Was the first who ever spoke in tongues in this dispensation. Prest Kimball told me that L. R. S. was the sweetest singer in tongues in the church, and was Joseph’s “right hand man.” in Missouri. (54)

-- Aug 1, 1906

"Fast meeting in 1st Ward. . . .Sister Jarrett speaks in tongues and prophesies." DER STERN reports Joseph F. Smith's statement to conference at Bern, Switzerland: "The time will come when this land [Europe] will be dotted with temples . . ."

-- Aug 30, 1906

At testimony meeting of general board of Young Ladies Mutual Improvement Association invited guests Lillie T. Freeze and Maria Young Dougall speak in tongues and interpret. Sisters Freeze and Dougall are general board members in other auxiliaries and speak in tongues and interpret at such meetings until they die in 1937. By then glossolalia no longer occurs in LDS meetings, since all Mormons with this gift have died without successors. After 1930s LDS leaders redefine "gift of tongues" to be ability to learn unfamiliar language (such as Japanese), rather than spontaneous speaking of "unknown tongues" which correspond to no recognized language.

-- October 16, 1908

[James Henry Martineau] Attended a reunion of Temple workers, at which the wid. of W. W. Phelps was present and spoke in tongues. (54)

-- Apr 09, 1909

[U.S. Religious History] The first recorded instances in America of groups speaking in tongues occurred in Los Angeles under the leadership of black evangelist William J. Seymour. This event marked the beginning of the three-year-long "Azusa Street Revival," key in the development of Pentecostalism. (63)

-- September 29, 1909

[James Henry Martineau] Attended a reunion in 19th ward in honor of the widow of W. W. Phelps, a veteran of Missouri persecution times. She spoke in tongues, interpreted by a daughter of Orson Hyde, Sis M. White. (54)

-- Oct 5, 1913

Heber J. Grant preaches: "I seldom hear a hymn written by Sister Eliza R. Snow sung in any of our meetings, or sing one myself, that I do not thank God for the gift of tongues to that noble woman. She gave to me a blessing when I was a child, predicting incidents in my life, promising me that I should grow to manhood and become one of the leaders in the Church of Christ, Sister Zina D. Young giving the interpretation."

-- Mar. 15, Tues. [1920]

[James E. Talmage Journal] ... Upon my arrival at Springville this morning I was met by one of the Bishops, who requested that I meet the four Bishops of Springville together with certain relatives of the parties who have recently been dealt with in the Tintic Stake, and to this I assented. I was taken to the home of Bishop Bringhurst of the Springville 2nd Ward, where I found assembled the other Bishops and several women who were related to the unfortunate brethren and sisters with whom we have had to deal. They assured me that they sustained the action of the High Council, and of the direction given by the Church, and that in view of the facts they could not well see how the Church could do otherwise than disfellowship or excommunicate the offenders. But they wished to know whether those who had incited the West Tintic movement, and who had in some degree induced people to go out upon the land and live in the strange order thereon established, were to go free. They informed me of conditions that have long existed in Springville, this consisting essentially in the holding of meetings by women, and participated in by a few men, at which meetings messages were asked for. They told of alleged inspiration and revelation coming through women, and particularly of the frequency with which the gift of tongues was indulged in; and averred that by these means directions were sought as to individual and other affairs. Thus, they say, that business enterprises, land purchases, change of residence, mating in marriage, etc., were determined by this clique, as through prayer and fasting some “message” had been given directing them what to do.

         I counseled with the Bishops on the matter, and urged them to greater diligence in the regulation of the affairs of their respective wards, particularly with regard to people holding meetings of a professedly religious character, and the encouragement of publications supplications for “manifestations” out of the ordinary.

         In all these alleged proceedings, many of which were conducted with semi-secrecy, the dominant thought seems to have been that individual inspiration, direction through speaking in tongues, and particularly dreams, were superior to all counsel or direction through the ordinary Church channels.

         It seems to me that the evil one is particularly busy in thus trying to undermine the faith of the people, that is of the few who are willing to be thus led, and in planting the germs of spiritual disease, generally in a soil of excessive piety.... (64)

-- March 28, 1923

In an Idaho Relief Society meeting, a Sister Nelsen, the mother of the Relief Society president, spoke in tongues after which her daughter interpreted, saying that the "Presidency of the Relief Society were chosen and set apart before they came into mortal life." The First Presidency instructed the stake president to inform Sister Nelsen that "the gift of tongues was given to the Church for . . . the purpose of preaching among peoples whose language is not understood. . . . This being the case, the sisters of Relief Society will readily perceive that it was entirely unnecessary for Sister Nelsen to resort to speaking in tongues on the occasion referred to, as all present spoke the same language. . . . It would be well to advise Sister Nelsen to let speaking in tongues alone and to confine her speech to her own language, and then she will be responsible for what she says."

[First Presidency, Letter to Heber Q. Hall of Boise Stake, 28 March 1923, First Presidency Letterpress Copybook, LDS Church Archives.] (5)

-- Sep 9, 1935

... I send you, herewith, a copy of a letter from Heber Crook of Argentina, South America, together with a carbon copy of my reply ... He says that he has relatives and friends who speak in tongues and prophesy, and wants to know if we agree with the Elders who say that these people receive their information from the Evil One. It is our belief that only members of the true Church are entitled to speak in tongues by the inspiration of the Lord. I am sending you, herewith, extracts from one of my sermons in which I relate two experiences in my own life dealing with the gift of tongues.... (65)

-- Oct 23, 1946

BYU campus newspaper reports that professor of religion Richard Thomson, announced in a class that "during a vision last night, it was made known to me that 'you bet' is the anglicization of "hubet," the pure Adamic word for "you're welcome." Either the word has survived relatively intact for many millennia, or else it was revealed to the true Saints in the nineteenth century as part of the restoration of all things. Personally, I support the latter view." This announcement leads to the creation of the "Hubet Society of BYU" (HSBYU), which in turn leads to an attempt to create an Adamic 101 course. The entire movement is crushed when Jesse Wright, Provo Central Stake president, speaks at a BYU fireside and calls Professor Thomson, who lived in the stake, "insane," "an apostate and a heretic." Professor Thomson soon disappears from BYU. (66)

-- 1955

The ability of some Maori saints to understand David O. McKay's address without interpreter has also been cited as a modern occurrence of tongues.

[Clare Middlemiss, comp., Cherished Experiences (Salt Lake City: Deseret Book Co., 1955), 73-74] (5)

-- March 1975

[Ensign article] "Do people still speak in tongues today?"

         Answer/Brother John E. Carr

         The simple answer is yes they do.

         But I am sure you want some evidences. Perhaps these are so numerous that you do not recognize them. Because of the very nature of this subject you may be inclined to look for the spectacular or something so out of the ordinary that only then would you believe you have seen evidence of the gift. ...

         Hundreds of testimonies have been given by missionaries and some remarkable experiences are recorded in Church history evidencing this gift in the lives of such recent church leaders as President David O. McKay, (Gospel Ideals, p. 552.) Elder Alonzo A. Hinckley, (Answers to Gospel Questions 2:32–33.), and others.

         As one of this dispensation’s great leaders and a devout missionary in his middle teens, President Joseph F. Smith was so blessed with this gift that he taught the Hawaiians in their own language. On one occasion he said, “So far as I am concerned, if the Lord will give me ability to teach the people in my native tongue or in their own language to the understanding of those who hear me, that will be sufficient gift of tongues to me.” (Gospel Doctrine, p. 201.)

         But consider another evidence that is very prominent today. In 32 languages throughout the world the work of translating the scriptures and other publications of the Church is being carried forward. Many translators who can scarcely claim a complete knowledge of English read and study the gospel in the English language and translate their understanding into their native tongue. By persistent effort and practice they develop the gift they have received and become proficient in the work. ...

         Missionaries are being prepared in language training missions for the work of teaching the gospel in a foreign tongue, and all of this that the scriptures may be fulfilled. ...

[John E. Carr, "Do People Still Speak in Tongues Today?" New Era (March 1975): 48-49.] (5)

-- During 1990

[Temple] Following surveys of Church members' feelings about the endowment, major revisions are made:

         ... syllables purported to having meaning in the Adamic language are omitted. ... (67)

Endnotes:

1 - Wikipedia: Glossolalia http://en.wikipedia.org/wiki/Glossolalia

2 - Brooke, John L. The Refiner's Fire: The Making of Mormon Cosmology, 1644-1844. Cambridge: Cambridge UP, 1994

3 - Referenced in Grunder, Rick, Mormon Parallels: A Bibliographic Source

4 - Book of Mormon

5 - Reference in Dan Vogel and Scott C. Dunn, '"The Tongue of Angels": Glossolalia among Mormonism's Founders,' Journal of Mormon History Vol. 19, No. 2, 1993

6 - Pearl of Great Price: Book of Moses

7 - Book of Commandments and Revelations (Revelation Book 1)

8 - Ezra Booth, The Ohio Star - October 27, 1831, MORMONISM -- No. III., Nelson, Portage Co.

9 - Time Sequence of the New Translation, Robert I Matthews. 'A Plainer Translation': Joseph Smith's Translation of the Bible, A History and Commentary

10 - Whitney, Helen Mar, Jeni Broberg Holzapfel, and Richard Neitzel Holzapfel, A Woman's View: Helen Mar Whitney's Reminiscences of Early Church History, Provo, UT: Religious Studies Center, Brigham Young University, 1997

11 - Manuscript History of Brigham Young, 1801-1844, ed. Elden Jay Watson (Salt Lake City: Smith Secretarial Service, 1968).

12 - Tidd, N. R., "Mormon Chronology"

13 - The Complete Discourses of Brigham Young, Ed. Richard S. Van Wagoner, Smith-Pettit Foundation, Salt Lake City (2009)

14 - Quinn, D. Michael, The Mormon Hierarchy: Origins of Power, Appendix 7: Selected Chronology of the Church of Jesus Christ of Latter-day Saints, 1830-47

15 - Zebedee Coltrin Journal

16 - Joseph Smith Diary: 1832-34

17 - Clark, James R., Messages of the First Presidency (6 volumes)

18 - Hyrum Smith Journals 1832-1833, Hyrum Smith Papers, L. Tom Perry Special Collections, Harold B. Lee Library, Preliminary Transcription by H. Michael Marquardt

19 - Jenson, Andrew, Church Chronology

20 - Anderson, Lavina Fielding, Editor, Lucy's Book: A Critical Edition of Lucy Mack Smith's Family Memoir, 2001, Signature Books

21 - Kirtland Revelations Book, 48-49, handwriting of Frederick G. Williams

22 - Conkling, Christopher J., Joseph Smith Chronology

23 - Faulring, Scott (ed.), An American Prophet's Record: The Diaries and Journals of Joseph Smith: Joseph Smith Diary, 1832-34

24 - Mormonism Unvailed (available November 28, 1834)

25 - Greene, Evan Melbourne, 1814–1882. Diaries, 1833–1852

26 - The Woodland Institute, http://www.woodlandinstitute.com

27 - BYU Studies Journal, volume 46, no. 4: A Chronology of the Life of Joseph Smith, http://byustudies.byu.edu

28 - Kirtland Council Minute Book

29 - Elizabeth Ann Whitney, "A Leaf From an Autobiography" Woman's Exponent 7 (1878): 83

30 - Wilford Woodruff's Journal: 1833-1898 Typescript, Volumes 1-9, Edited by Scott G. Kenney, Signature Books 1993

31 - Quorum of the Twelve Apostles: Minutes of Meetings and Other Documents--Excerpts, 1835-1896, New Mormon Studies CD ROM, Signature Book, 2009

32 - Early Patriarchal Blessings of the Church of Jesus Christ of Latter-Day Saints, Joseph Smith Sr. (Author), H. Michael Marquardt (Editor)

33 - Faulring, Scott (ed.), An American Prophet's Record: The Diaries and Journals of Joseph Smith: Joseph Smith Diary, 1835-36

34 - Van Wagoner, Richard and Walker, Steven C., A Book of Mormons

35 - Oliver Cowdery Sketch Book

36 - Selected LDS Patriarchal Blessings, New Mormon Studies CD ROM, Signature Book, 2009

37 - http://www.boap.org/LDS/Early-Saints/OPratt.html

38 - Patriarchal Blessing, typescript, Marquardt Papers

39 - Willard Richards Journal

40 - Mary Fielding to Mercy Fielding Thompson, 8 July 1837, Mary Fielding Smith Collection, LDS archives

41 - Journal of Samuel D. Tyler

42 - Journal of Lorenzo Brown: 1823-1900

43 - Autobiography of Benjamin F. Johnson

44 - The Words of Joseph Smith by Joseph Smith by Andrew F. Ehat and Lyndon W. Cook

45 - Journal of Joseph Lee Robinson

46 - George D. Smith, An Intimate Chronicle; The Journals of William Clayton, Signature Books in association with Smith Research Associates, Salt Lake City, 1995

47 - The Parallel Joseph, http://www.boap.org/LDS/Parallel/

48 - Nauvoo Relief Society Minute Book, http://josephsmithpapers.org/paperDetails/nauvoo-relief-society-minute-book

49 - Faulring, Scott (ed.), An American Prophet's Record: The Diaries and Journals of Joseph Smith: Joseph Smith Diary, 1842-43

50 - Heber Kimball, in Helen Mar Kimball Whitney, "Life Incidents," Woman's Exponent 9 (1880)

51 - Kimball, Stanley B. ed, On the Potter's Wheel: The Diaries of Heber C. Kimball

52 - Anderson, Devery; The Development of LDS Temple Worship, 1846-2000: A Documentary History

53 - Diaries of Hosea Stout

54 - An Uncommon Common Pioneer: The Journals of James Henry Martineau 1828-1918, edited by Donald G. Godfrey XXX Rebecca S. Martineau-McCarty

55 - R[elief], S[ociety]. Reports,” Woman’s Exponent 9 (September 1, 1880):54

56 - Diaries of Ora Charles Card: The Utah Years 1871-1886 Edited by Donald G. Godfrey and Kenneth W. Godfrey

57 - History of the Life of Oliver B, Huntington Written by Himself 1878 -1900, typescript

58 - Jean Bickmore White (editor), Church, State, and Politics: The Diaries of John Henry Smith, Signature Books in association with Smith Research Associates, Salt Lake City, 1990

59 - Diary of Heber J. Grant

60 - Abraham H. Cannon Journal Excerpts

61 - Journal History

62 - Stan Larson (editor), A Ministry of Meetings: The Apostolic diaries of Rudger Clawson, Signature Books in association with Smith Research Associates, Salt Lake City

63 - Cline, Austin, History of American Religion: Timeline

64 - James E. Talmage Journal, Transcription reproduced by Trevor Antley, Special Collections, Harold B. Lee Library, Brigham Young University

65 - Heber J. Grant, Letter to W. Ernest Young; Heber J. Grant, Letter to Zelda A. Merritt

66 - Quinn, D. Michael, The Mormon Hierarchy: Extensions of Power

67 - Duffy, John Charles, http://www.ldsendowment.org/timeline.html

Church article frankly discusses polygamy

2014-01-02T21:28:00.001-07:00

Excerpts of Mormons can now discuss the P word — polygamy — at church by Jana Riess, Flunking Sainthood

In the last few weeks the LDS Church has issued a series of groundbreaking statements about controversial issues in its own history, including the racist priesthood ban and controversies over Joseph Smith's methods of translating the Book of Mormon.

Among the group of "Gospel Topics" statements is a brief but refreshingly frank discussion of the Church's involvement in polygamy in the nineteenth century.

I'm glad this day has come, and here's why.

[Regarding the Priesthood / Relief Society failure to mention Brigham Young's polygamous marriages] I had to figure out a way to teach historical truth using a manual that seemed to encourage me to ignore important facts about Young's life and beliefs. Not only had he married some 55 times, but he also taught that "celestial marriage"—then defined as plural marriage—was necessary for eternal exaltation. ... denying polygamous history was embarrassingly inadequate—and, one might argue, morally wrong.

According to [former Church Historian, Elder] Jensen, such defections are precisely why the Church has created these "Gospel Topics" statements online.
Here are three things the LDS Church has officially acknowledged with its new statement on polygamy :

That polygamy did not fully end in 1890, when the first Manifesto was announced; plural marriages continued to be contracted on a small scale, sometimes by high-ranking Church leaders. Two decades ago Mike Quinn was excommunicated for, among other things, writing that these post-Manifesto plural marriages had occurred, so this new acknowledgment paves the way for open discussion of that era of Mormon history without fear of reprisal.
That Saints in the nineteenth century saw plural marriage as a commandment of God at that time. This may seem obvious, but as someone who has heard contemporary Mormons try to explain away polygamy as an entirely social and non-religious phenomenon, I appreciate the clarification.
That polygamy was more common than previous Church leaders' statements would lead us to expect. Plural marriage was not, as Gordon B. Hinckley once erroneously stated in an interview on Larry King Live, only practiced by a small percentage of the Mormon people. (President Hinckley said "between two and five percent of our people were involved in it"; for more on how such a mistake could occur, see this post from two years ago.) The Church's new statement is much more accurate and nuanced, tracing how the practice of polygamy changed over the decades:

Probably half of those living in Utah Territory in 1857 experienced life in a polygamous family as a husband, wife, or child at some time during their lives. By 1870, 25 to 30 percent of the population lived in polygamous households, and it appears that the percentage continued to decrease over the next 20 years.

In other words, half of those Mormons who were around at the height of plural marriage during the Mormon Reformation of 1857-58 would have lived in a polygamous family at some point during their lives—a figure that decreased sharply as polygamists faced the harsh legal repercussions in the 1870s and especially the 1880s.

Covering it up [knotty issues] is not the answer.

Pretending that the past has little or no bearing on the present is not the answer.
Hearing about controversial historical topics at church, in a safe setting, where people of faith can discuss them openly . . . that is the answer.

Gay marriage in Utah may be national tipping point

2013-12-23T22:24:00.000-07:00

Excerpts of Utah's battle over gay marriage is a sign of a larger shift by Niraj Chokshi and Carol Morello, Washington Post
--
A fresh battle over same-sex marriage in conservative Utah, the heart of Mormon country, has offered gay-rights advocates hope that their effort has reached a national tipping point.

The judge who struck down the state's same-sex marriage ban refused to stay his own ruling Monday, beating back the third challenge in two days to his Friday ruling declaring the state's ban unconstitutional. Utah is expected to take its appeal to the U.S. Court of Appeals for the 10th Circuit in Denver, but in the meantime hundreds of same-sex couples continued to get married at Salt Lake City's county courthouse.

Judge Robert J. Shelby's ruling is particularly significant because it represents the first time a federal court has ruled on the constitutionality of same-sex marriage bans since the Supreme Court struck down the federal Defense of Marriage Act in June. The ruling will serve as a precedent for other states facing challenges to their bans, and it sets the stage for a Supreme Court decision that would apply to all 50 states.

"This case could decide the issue of same-sex marriage across the United States of America," said Clifford Rosky, a University of Utah professor of law and expert on lesbian, gay, bisexual and transgender legal issues.

Several observers believed that Shelby's decision — clearing the way for same-sex marriages in one of the country's most politically and religiously conservative states, one dominated by the Church of Jesus Christ of Latter-day Saints — represents a pivotal point for the country.

One of the strongest indicators of the broader cultural shift on the issue is the growing acceptance of legal recognition of gay unions among Mormons.

According to a recent poll by the Center for the Study of Elections and Democracy at Brigham Young University, 54 percent of Mormons now favor civil unions for same-sex couples, and opposition to any legal recognition has dropped from 69 percent in 2004 — when state voters approved the ban — to 38 percent now.

Thirty years ago, being homosexual was in itself grounds for excommunication, said Greg Prince, a national director of Affirmation, a support group for LGBT Mormons and their families and friends. Now, he said, there are gay Mormon missionaries who are open about their sexual orientation; so long as they remain celibate, the church does not care, he said.

Besides recognizing what a public relations disaster the church's support of Proposition 8 was, Prince said, the attitudes of many Mormons have been shaped by scientific research showing people are born gay instead of choosing it. Many Mormons also were moved to question their attitudes by a well-publicized study of homeless Mormon teens in Salt Lake City, which showed a large number of them had been kicked out of their parents' homes for being gay, he said.

Salt Lake County Clerk Sherrie Swensen said more than 400 same-sex marriage licenses were issued Friday and Monday.

The Center for the Study of Elections and Democracy at Brigham Young University has been tracking views on gay marriage in Utah for a decade in opinion polls that show a dramatic shift in attitudes since then.

In 2004, the year Utah voters approved a measure defining marriage as between a man and a woman, 54 percent of all Utah residents said they disapproved of any legal recognition of a gay couple's relationship, including civil unions. Now, that opposition has dropped to 29 percent.

"Both nationally and even in Utah, there's a generational difference," said Kelly Patterson, a BYU political scientist who put the results on his blog, utahdatapoints.com. "It's the younger members of both Republicans and the LDS faith who are driving a lot of this change."

An estimated 47,000 to 63,000 residents of Utah are gay, lesbian or bisexual, according to a 2010 analysis of census data done by the Williams Institute, a think tank at UCLA's law school that studies gay issues and law. About 3,800 identified themselves in census surveys as unmarried partners. More than half live in or around Salt Lake City.

Official explanation of Race and the Priesthood

2013-12-11T19:44:00.001-07:00

Included in the post are:

Excerpts of Race and the Priesthood, from the Gospel Topics section of LDS.org, the 3rd in a series of explanatory articles by the church addressing difficult issues in Mormon History
A few brief observations about the article
Two speeches by Brigham Young referenced in the article. Because they are not readily available on the Internet in their entirety, they are included here.

Brigham Young Address, January 23, 1852
Brigham Young Address, February (January?) 5, 1852

Latter-day Saint scripture and teachings affirm that God loves all of His children and makes salvation available to all. God created the many diverse races and ethnicities and esteems them all equally. As the Book of Mormon puts it, "all are alike unto God."
From the mid-1800s until 1978—the Church did not ordain men of black African descent to its priesthood or allow black men or women to participate in temple endowment or sealing ordinances.

There has never been a Churchwide policy of segregated congregations. [footnote: "At some periods of time, reflecting local customs and laws, there were instances of segregated congregations in areas such as South Africa and the U.S. South."]

There is no evidence that any black men were denied the priesthood during Joseph Smith's lifetime.

In 1852, President Brigham Young publicly announced that men of black African descent could no longer be ordained to the priesthood. Following the death of Brigham Young, subsequent Church presidents restricted blacks from receiving the temple endowment or being married in the temple. Over time, Church leaders and members advanced many theories to explain the priesthood and temple restrictions. None of these explanations is accepted today as the official doctrine of the Church.

In 1850, the U.S. Congress created Utah Territory, and the U.S. president appointed Brigham Young to the position of territorial governor. Southerners who had converted to the Church and migrated to Utah with their slaves raised the question of slavery's legal status in the territory. In two speeches delivered before the Utah territorial legislature in January and February 1852, Brigham Young announced a policy restricting men of black African descent from priesthood ordination. At the same time, President Young said that at some future day, black Church members would "have [all] the privilege and more" enjoyed by othermembers. [Footnote: Brigham Young, Speeches Before the Utah Territorial Legislature, Jan. 23 and Feb. 5, 1852, George D. Watt Papers, Church History Library, Salt Lake City, transcribed from Pitman shorthand by LaJean Purcell Carruth; "To the Saints," Deseret News, April 3, 1852, 42.]

The justifications for this restriction echoed the widespread ideas about racial inferiority that had been used to argue for the legalization of black "servitude" in the Territory of Utah.

Even after 1852, at least two black Mormons continued to hold the priesthood. When one of these men, Elijah Abel, petitioned to receive his temple endowment in 1879, his request was denied. Jane Manning James, a faithful black member who crossed the plains and lived in Salt Lake City until her death in 1908, similarly asked to enter the temple; she was allowed to perform baptisms for the dead for her ancestors but was not allowed to participate in other ordinances.The curse of Cain was often put forward as justification for the priesthood and temple restrictions. Around the turn of the century, another explanation gained currency: blacks were said to have been less than fully valiant in the premortal battle against Lucifer and, as a consequence, were restricted from priesthood and temple blessings. [Footnote: Apostle Joseph Fielding Smith, for example, wrote in 1907 that the belief was "quite general" among Mormons that "the Negro race has been cursed for taking a neutral position in that great contest." Yet this belief, he admitted, "is not the official position of the Church, [and is] merely the opinion of men." Joseph Fielding Smith to Alfred M. Nelson, Jan. 31, 1907, Church History Library, Salt Lake City.]

By the late 1940s and 1950s, racial integration was becoming more common in American life. Church President David O. McKay emphasized that the restriction extended only to men of black African descent. The Church had always allowed Pacific Islanders to hold the priesthood, and President McKay clarified that black Fijians and Australian Aborigines could also be ordained to the priesthood and instituted missionary work among them. In South Africa, President McKay reversed a prior policy that required prospective priesthood holders to trace their lineage out of Africa.

Nevertheless, given the long history of withholding the priesthood from men of black African descent, Church leaders believed that a revelation from God was needed to alter the policy, and they made ongoing efforts to understand what should be done. After praying for guidance, President McKay did not feel impressed to lift the ban.

Church authorities encountered faithful black and mixed-ancestry Mormons who had contributed financially and in other ways to the building of the São Paulo temple, a sanctuary they realized they would not be allowed to enter once it was completed. Their sacrifices, as well as the conversions of thousands of Nigerians and Ghanaians in the 1960s and early 1970s, moved Church leaders.

Church leaders pondered promises made by prophets such as Brigham Young that black members would one day receive priesthood and temple blessings. In June 1978, Church President Spencer W. Kimball, his counselors in the First Presidency, and members of the Quorum of the Twelve Apostles received a revelation.The First Presidency stated that they were "aware of the promises made by the prophets and presidents of the Church who have preceded us" that "all of our brethren who are worthy may receive the priesthood." [Footnote:Official Declaration 2.]

Reaction worldwide was overwhelmingly positive among Church members of all races. Many Latter-day Saints wept for joy at the news. Some reported feeling a collective weight lifted from their shoulders. Soon after the revelation, Elder Bruce R. McConkie, an apostle, spoke of new "light and knowledge" that had erased previously "limited understanding."

Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects actions in a premortal life; that mixed-race marriages are a sin; or that blacks or people of any other race or ethnicity are inferior in any way to anyone else. Church leaders today unequivocally condemn all racism, past and present, in any form.

Notes about the article:

References in the Book of Mormon regarding dark skin as a curse or sign of unrighteousness are not addressed, nor are racial aspects in the Book of Abraham.
Brigham Young was the first to bring slaves to Utah in 1847, not later southern settlers as could be implied in the article.
The article states that Young said 'at some future day, black Church members would "have [all] the privilege and more" enjoyed by other members.' In the two speeches referenced, Young states that the condition for Cain's descendants receiving priesthood was that Abel's descendants first receive the priesthood (see speeches below).
The article notes that Jane Manning was allowed to do baptisms for the dead, but not participate in other temple ordinances. Not mentioned was a temple ordinance done in her behalf by proxy. Manning was "attached as a Servitor for eternity to the prophet Joseph Smith and in this capacity be connected with his family and be obedient to him in all things in the Lord as a faithful Servitor". Joseph F. Smith and Bathsheba Smith stood as proxies for Joseph Smith and Jane Manning (who was not allowed in the temple for the ordinance).
A footnote indicates that in a private correspondence, Joseph Fielding Smith thought the idea that black people were less valiant in the pre-mortal world was only opinion. Smith later taught this concept authoritatively in a number of publications including The Way to Perfection, Doctrines of Salvation and Answers to Gospel Questions.
These notes are not intended to diminish the intent of this article.

Brigham Young, January 23, 1852

[Sermons and Writings of the Restoration, Volume 2, 1851 - mid-1852, compiled and published by Ogden Kraut, Salt Lake, April 1994]

Remarks on Slavery

Brigham Young

January 23, 1852

I have this section in my hand, headed "An Act in Relation to African Slavery." I have read it over and made a few alterations. I will remark with regard to slavery, inasmuch as we believe in the Bible, inasmuch as we believe in the ordinances of God, in the Priesthood and order and decrees of God, we must believe in slavery. This colored race have been subjected to severe curses, which they have in their families and their classes and in their various capacities brought upon themselves. And until the curse is removed by Him who placed it upon them, they must suffer under its consequences; I am not authorized to remove it. I am a firm believer in slavery.

Now to the case before us with regard to slavery, with regard [to] slaves that [are] Africans, or that are English, or that [are] Dutch, or ourselves--I go in for making just such laws as we want upon that matter, independent of any other nation under the heavens; let us do that [which will bring about what] we want to be done regardless of the abuses of despotic governments. Whether they deem it to be right or wrong is no matter to me, but to do the thing we ought to do, to secure those blessings we are in pursuit of, ought to be the first and most weighty consideration with us; that is my mind upon this matter. This case comes up and causes feelings of not a pleasing character in the minds of some.

The African enjoys the right of receiving the first principles of the Gospel; this liberty is held out to all these servants. They enjoy the liberty of being baptized for the remission of sins and of receiving the Holy Ghost by the laying on of hands; they enjoy the privilege of living [145] humbly before the Lord their great Master, so as to enjoy the spirit of the Lord continually. In short, as far as the common comforts of life, salvation, light, truth, enjoyment, and understanding are concerned, the Black African has precisely the same privilege as the white man. But they cannot share in the Priesthood; they cannot bear rule; they cannot bear rule in any place until the curse is removed from them; they are a "servant of servants." We are servants, as Counselor George Smith has stated; he says he is a slave; he has been driven from his home and his rights--we are all servants. Now suppose that we should have a servant, and he should be a Negro; it is all right; it is perfectly reasonable and strictly according to the Holy Priesthood. I loathe the abuses to which the slave in a great many instances is exposed, although as a general thing that part of the Negro race that are in servile bondage, are much more comfortable and better provided for than the lower classes of the nations of Europe.

Though the enlightened nation, England, has abolished slavery in her colonies, yet the most damnable slavery exists at the very heart of the nation. I am bold to say that you cannot find a Black man or woman in the United States that has traveled through the period of his life in hunger in the midst of plenty. Yet there are millions upon millions in the cities of Europe who have lived amidst the choicest luxuries of life and died at last in starvation; thousands died of starvation in England the year that I was in that country. That is meaner slavery than to set them to work in growing cotton and sugar, etc. I would not wish to go to the enlightened nation of England to know what slavery is because they are so far sunken in iniquity and so deeply degraded. People contend about it to know what it is; we know it exists, and such a thing shall and will exist until the Lord God shall remove it; until then it will and ought to exist. There are many brethren in the South, a great amount of whose means is vested in slaves. Those servants want to come here with their masters; when they come here, the Devil is raised. This one is talking, and that one is wondering. A strong abolitionist feeling has power over them, and they commence to whisper round their views upon the subject, saying, "Do you think it's [146] right? I am afraid it is not right." I know it is right, and there should be a law made to have the slaves serve their masters, because they are not capable of ruling themselves.

When the Lord God cursed old Cain, He said, "Until the last drop of Abel's blood receives the Priesthood, and enjoys the blessings of the same, Cain shall bear the curse;" then Cain is calculated to have his share next and not until then; consequently, I am firm in the belief that they ought to dwell in servitude.

The caption of this bill I don't like, I have therefore taken the liberty to alter it. I have said, "An Act in Relation to Manual Service," instead of "African Slavery." I have also altered the latter part of it. I am willing the bill should be thrown back to be remodeled.

I would like masters to behave well to their servants, and to see that every person in this territory is well used. When a master has a Negro and uses him well, he is much better off than if he was free. As for masters knocking them down and whipping them and breaking the limbs of their servants, I have as little opinion of that as any person can have; but good wholesome servitude, I know there is nothing better than that.

Suppose I am in England and bring over 100 persons, males and females, and they pledge themselves to pay me in labour, but as soon as they arrive here they refuse to abide by their contract and turn around and abuse their benefactors. See the abuse that Dan Jones has received, who prevailed upon Sister Lewis to spend almost every dime she possessed to help individuals to this place; they curse both her and him and this they will continue to do, waxing worse and worse until they go down to hell (I say they ought to be her servants). Many more such cases could be brought to bear. There should be a law to govern this, that those who have made contracts to labour, may [be induced to] perform their labours according to said contracts. (Manuscript History of Brigham Young, Church Archives microfilm)

Brigham Young, February 5 1852 (Janurary 5, 1852)

[Brigham Young Addresses: 1836 - 1849: A chronological compilation of known addresses of the prophet Brigham Young (Volume 1) Prepared by Elden J. Watson February 1979, p.77]

5 January 1852 Salt Lake City HDC, MS d 1234, Box 48, fd. 3

[Note: the manuscript copy gives a date of February 5th 1852, which is incorrect.]

I rise to make a few remarks. The items before the house I do not understand.

The principle of slavery I understand, at least I have self-confidence enough and confidence enough in God to believe I do. I believe still further that a great many others understand it as I do. A great portion of this community have been instructed and have applied their minds to it, and as far as they have, they agree precisely in the principles of slavery. My remarks in the first place will be upon the cause of the introduction of slavery. Long ago mama Eve, our good old mother Eve, partook of the forbidden fruit and this made a slave of her. Adam hated very much to have her taken out of the garden of Eden, and now our old daddy says, I believe I will eat of the fruit and become a slave, too. This was the first introduction of slavery upon this earth; and there has not been a son or daughter of Adam from that day to this but what were slaves in the true sense of the word.

That slavery will continue until there is a people raised up upon the face of the earth who will contend for righteous principles, who will not only believe in but operate with every power and faculty given to them to help to establish the Kingdom of God, to overcome the devil, and drive him from the earth; then will this curse be removed. This was the starting point of slavery. Again, after Adam and Eve had partook of the curse, we find they had two sons, Cain and Abel, but which was the oldest I cannot positively say; but this I know: Cain was given more to evil practices than Abel, but whether he was the oldest or not matters not to me. Adam was commanded to sacrifice and offer up his offerings to God that placed him into the garden of Eden. Through the faith and obedience of Abel to his Heavenly Father, Cain become jealous of him, and he laid a plan to obtain all his flocks; for through his perfect obedience to Father he obtained more blessings than Cain; consequently he took it into his heart to put Abel [out] of his mortal existence. After the deed was done, the Lord inquired for Abel and made Cain own what he had done with him. Now, says the grandfather, I will not destroy the seed of Michael and his wife, and Cain, I will not kill you nor suffer anyone else to kill you, but I will put a mark upon you. What is that mark? You will see it on the countenance of every African you ever did see upon the face of the earth or ever will see. Now I tell you what I know: when the mark was put upon Cain, Abel's children were in all probability young; the Lord told Cain that he should not receive the blessings of the Priesthood, nor his seed, until the last of the posterity of Abel had received the Priesthood, until the redemption of the earth. If there never was a prophet or apostle of Jesus Christ [that] spoke it before, I tell you, this people that are commonly called Negroes are the children of old Cain. I know they are; I know that they cannot bear rule in the Priesthood, for the curse on them was to remain upon them until the residue of the posterity of Michael and his wife receive the blessings the seed of Cain would have received had they not been cursed, and hold the keys of the Priesthood until the times of the restitution shall come, and the curse be wiped off from the earth and from Michael's seed. Then Cain's seed will be had in remembrance and the time come when the curse should be wiped off.

Now, then, in the Kingdom of God on the earth, a man who has the African blood in him cannot hold one jot nor tittle of Priesthood. Why? Because they are the true eternal principles the Lord Almighty has ordained, and who can help it? Men cannot, the angels cannot, and all the powers of earth and hell cannot take it off; but thus saith the Eternal I am, what I am, I take it off at my pleasure, and not one particle of power can that posterity of Cain have until the time comes that says he will have it taken away. That time will come when they will have the privilege of all we have the privilege of and more. In the Kingdom of God on the earth the Africans cannot hold one particle of power in government. The subjects, the rightful servants of the residue of the children of Adam, and the residue of the children through the benign influence of the spirit of the Lord have the privilege of seeing to the posterity of Cain; inasmuch as it is the Lord's will they should receive the spirit of God by baptism, and that is the end of their privilege; and there is not power on earth to give them any more power.

You talk of the dark skin. I never saw a white man on earth. I have seen persons whose hair came pretty nigh being white, but to talk about white skins, it is something entirely unknown, though some skins are fairer than others. Look at the black eye and the jet black hair we often see upon men and women who are called white; there is no such things as white folks. We are the children of Adam, who receive the blessings, and that is enough for us if we are not quite white.

But let me tell you further, let my seed mingle with the seed of Cain, and that brings the curse upon me and upon my generations; we will reap the same rewards with Cain.

In the Priesthood I will tell you what it will do. Were the children of God to mingle their seed with the seed of Cain it would not only bring the curse of being deprived of the power of the priesthood upon themselves but they entail it upon their children after them, and they cannot get rid of it. If a man in an unguarded moment should commit such a transgression, if he would walk up and say cut off my head, and kill man, woman and child it would do a great deal towards atoning for the sin. Would this be to curse them? No, it would be a blessing to them; it would do them good that they might be saved with their brethren. A man would shudder should they hear us talk about killing folk, but it is one of the greatest blessings to some to kill them, although the true principles of it are not understood.

I will add one thing more. It is not in the power of a man on the face of the earth to take more life than he can give; that is a proper son of Adam. How many times I have heard it said and how many times has it been reiterated in my ears, and in yours, that to take a life, is to take what you cannot give. This is perfect nonsense. What do I do by taking as man's head off after he is condemned by the law? I put an end to the existence of the mortal tabernacle, but the life still remains. The body and the spirit are only separated; this is all that can be done by any mortal man upon the face of the earth.

Can I give that life? I can! I can make as good tabernacles as any other man, and if you do not believe it, go and look at my children; therefore, that saying is nonsense. We form the tabernacle for the eternal spirit of life that comes from God. We can only put an end to the existence of that tabernacle, and this is the principle of sacrifice.

What was the cause of the ancients drawing up hundreds and thousands of bullocks, and heifers, and lambs, and doves, and almost every other creature around them, of which they took the best and the fattest, and offered them up as sacrifices unto the Lord. Was it not for the remission of the sins of the people? We read also in the New Testament that a man was sacrificed for the sins of the people. If he had not shed that blood which was given to him in the organization of his body or tabernacle, you and I could have had no remission of sins. It is the greatest blessing that could come to some men to shed their blood on the ground, and let it come up before the Lord as an atonement. You nor I cannot take any more life than we can give.

Again to the subject before us, as to the men bearing rule--not one of the children of old Cain have one particle of right to bear rule in government affairs from first to last; they have no business there. This privilege was taken from them by their own transgressions, and I cannot help it; and should you or I bear rule, we ought to do it with dignity and honor before God.

I am as much opposed to the principle of slavery as any man. In the present acceptation or usage of the term, it is abused. I am opposed to abusing that which God has decreed, to take a blessing, and make a curse of it. It is a great blessing to the seed of Adam to have the seed of Cain for servants, but those they serve should use them with all the heart and feeling, as they would use their own children, and their compassion should reach over them and round about them, and treat them as kindly, and with that humane feeling necessary to be shown to mortal beings of the human species. Under these circumstances their blessings in life are greater in proportion to those who have to provide the bread and dinner for them.

We know there is a portion of inhabitants of the earth who dwell in Asia that are Negroes and said to be Jews. The blood of Judah has not only mingled almost with all nations, but also with the blood of Cain, and they have mingled their seeds together. These Negro Jews may keep up all the outer ordinances of the Jewish religion, they may have their sacrifices, and they may perform all the religious ceremonies any people on earth could perform, but let me tell you, that the day they consented to mingle their seed with Canaan, the Priesthood was taken away from Judah, and that portion of Judah's seed will never get any rule or blessings of the Priesthood until Cain gets it. Let this church which is called the Kingdom of God on the earth: we will summons the First Presidency, the Twelve, the High Counsel, the Bishopric, and all the Elders of Israel, suppose we summons them to appear here, and here declare that it is right to mingle our seed with the Black race of Cain, that they shall come in with us and be partakers with us of all the blessings God has given to us. On that very day, and hour we should do so, the priesthood is taken from this church and kingdom and God leaves us to our fate. The moment we consent to mingle with the seed of Cain, the Church must go to destruction; we should receive the curse which has been placed upon the seed of Cain, and never more be numbered with the children of Adam who are heirs to the priesthood until that curse be removed.

Therefore, I will not consent for one moment to have an African dictate me or any brethren with regard to church or state government. I may vary in my view from others, and they may think I am foolish in the things I have spoken and think that they know more than I do, but I know [that] I know more than [80] they do. If the Africans cannot bear rule in the church of God, what business have they to bear rule in the state and government affairs of this territory or any others?

In the government affairs of states and territories and kingdoms, by right God should govern. He should rule over nations and control kings. If we suffer the Devil to rule over us, we shall not accomplish any good. I want the Lord to rule and be our governor and dictator, and we are the boys to execute [it]. I shall not consent for a moment to give way to a gentile spirit of contention, which is the cause of angry ________ difference to the alienation of every good feeling. It is for you and I to take a course to bind our feelings together in an everlasting bond of union inasmuch as we love the Lord, which we ought to do more than selves. Consequently, I will not consent for a moment to have the children of Cain rule me nor my brethren. No, it is not right.

But, say some, is there anything of this kind in the Constitution the U.S. has given us? If you will allow me the privilege [of] telling right out, it is none of their damned business what we do or say here. What we do it is for them to sanction, and then for us to say what we like about it. It is written right out in the Constitution, "that every free white male inhabitant above the age of twenty-one years", etc. My mind is the same today as when we were pouring over that constitution; any light upon the subject is the same, my judgment is the same, only a little more so. Perhaps I have said enough upon this subject. I have given you the true principles and doctrine. No man can vote for me or my brethren in this territory who has not the privilege of acting in church affairs. Every man and woman and child in this territory are citizens; to say the contrary is all nonsense to me. The Indians are citizens, the Africans are citizens, and the Jews that come from Asia, that are almost entirely of the blood of Cain. It is our duty to take care of them and administer to them in all the acts of humanity and kindness. They shall have the right of citizenship, but shall not have the right to dictate in church and state matters. The abolitionists of the East have caressed them and their whole argument is calculated to darken counsel as it was here yesterday. As for our bills passing here, we may lay the foundation for what? For men to come here from Africa or elsewhere by hundreds of thousands. When these men come here from the islands, are they going to hold offices in government? No. It is for men who understand the knowledge of government affairs to hold such offices, and on the other make provisions for them to plow and to reap and enjoy all that human beings can enjoy, and we protect them in it. Do we know how to ameliorate the condition of these people? We do. Suppose that five thousands of them come from the Pacific Islands and ten or fifteen thousands from Japan or from China. Not one of them would know how to vote for a government officer. They, therefore, ought not in the first thing have anything to do in government affairs.

What the gentiles are doing, we are consenting to do. What we are trying to do today is to make the Negro equal with us in all our privilege. My voice shall be against [it] all the day long. I shall not consent for one moment. I will call them a counsel. I say I will not consent for one moment for you to lay a plan to bring a curse upon this people. It shall not be while I am here.

Joseph Smith Sr. & Hyrum Smith Patriarchal Blessings

2013-11-25T19:49:00.000-07:00

After a brief time occupying the office, Joseph Smith ordained his father Joseph Smith Sr. as the church patriarch. Upon Joseph Smith Sr.'s death, his son Hyrum Smith became the church patriarch.

Historian Michael Marquardt has made the blessings of these two patriarchs available online for the first time. They provide a unique view of early Mormon thought and possibility.

Also available are a collection of Marquardt's published, peer-reviewed essays.

1. Changing Revelatory Messages: A Mormon Example
2. Manchester as the Site of the Organization of the Church on April 6, 1830
3. Ezra Booth on Early Mormonism: A Look at His 1831 Letters
4. Martin Harris: The Kirtland Years, 1831-1870
5. Lyman E. Johnson: Forgotten Apostle (coauthored with William Shepard
6. David Whitmer: His Evolving Beliefs and Recollections
7. John Whitmer and the Revelations of Joseph Smith
8. Judge Austin A. King's Preliminary Hearing: Joseph Smith and the Mormons on Trial
9. Emily Dow Partridge Smith Young on the Witness Stand: Recollections of a Plural Wife

Similarities found between the Late War (1816) and the Book of Mormon (1830)

2013-10-27T10:37:00.005-06:00

Several studies by Chris and Duane Johnson compared the texts of 135,270 books published between 1500 and 1830 to the Book of Mormon. The authors believe their studies indicate the Book of Mormon is dependent on the book "The late war, between the United States and Great Britain, from June 1812, to February 1815 : written in the ancient historical style" (1816) by Gilbert J. Hunt.

Their study (which excluded the Bible) found Late War to have a highest number of four word phrases in common with the Book of Mormon. The Johnsons used multiple algorithms to confirm their results and have requested peer review of their research.

The wide availability of old texts at various universities, archive.org and google.com have allowed "Big Data" studies to proceed. Details of their study are available here, with further explanation here. (Update: here is a new, detailed page).

The text of Late War can be viewed here and an ASCII text version here

An earlier comparison of Late War and the Book of Mormon was done by Rick Grunder, and can be read here. Grunder looks at similarities between the two texts including war between the wicked and righteous, maintaining the standard of liberty with righteousness, reports of battle causalities, righteous Indians vs savage Indians, false Indian prophets, the conversion of Indians, brass plates, the worthiness of Christopher Columbus, ships crossing the ocean, elephants/ mammoths in America, literary hebraisms, use of "it came to pass," "curious workmanship," "chief captains," and others.

LGBT suicide & homelessness in Utah

2013-10-13T00:53:00.000-06:00

Excerpts of From the Editor's Desk, Danny Crivello, American Fork Citizen.com / Herald Extra
[[Note: Apparently the article was removed from HeraldExtra.com / AmericanForkCitizen.com]]
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At the American Fork cemetery is buried a 21-year-old who took his life because he couldn't handle being gay, according to the note he left. Bryan was a graduate of American Fork High School. He had served an LDS mission and was planning on attending Joseph Patrick Academy of Hair.

Every day two teens are treated for attempted suicide, according to the latest data from the Utah Department of Health. Students who are lesbian, gay or bisexual are eight times more likely to die by suicide, twice more likely to be physically assaulted by their peers, five times more likely to be bullied.

The way we've treated lesbians, gays, bisexuals and transgenders in Utah -- in schools and in churches -- has been terribly shameful.

An American Fork High School counselor said that in more than half of the situations she had personally handled, involving attempted suicide or bullying, the students were harassed by their peers because they were accused of being gay, lesbian -- or just looking like one.

Because some families and clergies have wrongly believed that being attracted to the same sex is a choice, gay teens have paid a steep price: out of the roughly 700 LGBT teens who are currently homeless in Salt Lake County, a stunning 70 percent said they were kicked out of their homes because of their sexual orientation.

Apostles reemphasize anti-gay Marriage position

2013-10-09T22:41:00.003-06:00

Excerpts of Elder Russell M. Nelson: 'Decisions for eternity', and Elder Dallin H. Oaks: 'No other gods' Deseret News

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Elder Nelson. "We will each have a personal interview with Jesus Christ. We will account for decisions that we made about our bodies, our spiritual attributes and how we honored God's pattern for marriage and family."

Elder Nelson said a person can change behavior, but that true change can come only through the power of the Atonement of Jesus Christ. "He allows you to access His power as you keep His commandments, eagerly, earnestly and exactly."
Marriage between a man and a woman is fundamental to the Lord's doctrine and crucial to God's eternal plan. "Regardless of what civil legislation may be enacted, the doctrine of the Lord regarding marriage and morality cannot be changed. Remember: sin, even if legalized by man, is still sin in the eyes of God.
"While we are to emulate our Savior's kindness and compassion, while we are to value the rights and feelings of all of God's children, we cannot change His doctrine. It is not ours to change. His doctrine is ours to study, understand and uphold."
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Elder Oaks:
The apostle cited responsible sources reporting historic declines in birth rates in the United States, many European nations and other developed countries. Marriage rates and the role and perceived necessity of fathers are also diminishing in many countries.
"We believe that, as an essential part of His plan of salvation, God has established an eternal standard that sexual relations should occur only between a man and a woman who are married," he said.
The importance the Church places on the law of chastity explains its commitment to the pattern of marriage that originated with Adam and Eve and establishes God's pattern for the procreative relationship between His sons and daughters for the nurturing of His children.
"There are many political and social pressures for legal and policy changes to establish behaviors contrary to God's decrees about sexual morality and are contrary to the eternal nature and purposes of marriage and child-bearing. These pressures have already permitted same-gender marriages in various states and nations."
Laws legalizing so called "same-gender marriage," he added, do not change God's law of marriage of His commandments and standards.

Apostle Christofferson's sharp words about feminists changed

2013-10-09T22:16:00.001-06:00

Excerpts of Small and Simple Things by Libby at the-exponent.com
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If you thought you heard the words "Some feminist thinkers view homemaking with outright contempt, arguing it demeans women, and that the relentless demands of raising children are a form of exploitation," during general conference, be reassured: you aren't losing your mind. You did hear them. Elder D. Todd Christofferson said them in the Saturday afternoon session. But when you go to read the talk in the Ensign, the words "feminist thinkers" won't be there.

They've been edited out of the official transcript.

One blogger even noted that the LDS.org website delayed posting audio and video of the talk for several hours.

In the edited transcript, there's even a clarifying footnote which begins, "It is true that many women over many generations have been exploited or saddled with unfair burdens both in family and employment, but selflessness and sacrifice need not and should not become abusive or exploitative."

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For what it's worth, not a single one of the feminists I know views homemaking with contempt (and trust me, I know lots of feminists).

Elders Uchtdorf and Holland on doubt and mental illness

2013-10-05T23:36:00.000-06:00

Excerpts of Uchtdorf urges questioning Mormons to return by Peggy Fletcher Stake, Salt Lake Tribune
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It is wrong to assume that Mormons who leave the faith "have been offended or lazy or sinful," a top leader told members Saturday during the LDS Church's 183rd Semiannual General Conference.

"It is not that simple," said Dieter F. Uchtdorf, second counselor in the LDS Church's governing First Presidency.

Some struggle with "unanswered questions about things that have been done or said in the past," Uchtdorf explained. "We openly acknowledge that in nearly 200 years of church history — along with an uninterrupted line of inspired, honorable and divine events — there have been some things said and done that could cause people to question."

"To be perfectly frank," Uchtdorf said, "there have been times when members or leaders in the church have simply made mistakes. There may have been things said or done that were not in harmony with our values, principles or doctrine."

God is perfect and his doctrine is pure, he said, but human beings — including LDS leaders — are not.

In the afternoon, LDS apostle Jeffrey R. Holland tackled a difficult issue: "major depressive disorder," commonly called depression.

"I am not speaking of bad hair days, tax deadlines or other discouraging moments we all have," Holland said. "I am speaking of something more serious, of an affliction so severe that it significantly restricts a person's ability to function fully, a crater in the mind so deep that no one can responsibly suggest it would surely go away if those victims would just square their shoulders and think more positively."

The apostle acknowledged that he suffered from depression himself as a young father.

"When financial fears collided with staggering fatigue, I took a psychic blow that was as unanticipated as it was real," Holland said. "With the grace of God and the love of my family, I kept functioning and kept working, but even after all these years, I continue to feel a deep sympathy for others more chronically or more deeply afflicted with such gloom than I was."

He mentioned George Albert Smith, who suffered from recurring depression for years as an apostle.

Holland encouraged members with depression to get professional help.

" ... If you had appendicitis, God would expect you to seek a priesthood blessing and get the best medical care available. So, too, with emotional disorders," he said. "Our Father in Heaven expects us to use all of the marvelous gifts he has provided in this glorious dispensation."

The rest of us, he said, "can help by being merciful, nonjudgmental and kind."

In a morning speech, Carole M. Stephens, first counselor in the Relief Society general presidency, said LDS men and women are equally endowed with God's power during Mormon temple ceremonies and both have a divine destiny. But, she added, they have "different gifts and different strengths."

Men exercise the priesthood and receive the power and blessings of the priesthood, said Stephens, who became the second woman to pray in an LDS General Conference in April, while women "receive the power and blessings of the priesthood."

In closing his sermon, Uchtdorf, dubbed by several Mormon commenters as "our Pope Francis," urged those who have left the LDS faith to come back, even with their doubts.

"It's natural to have questions — the acorn of honest inquiry has often sprouted and matured into a great oak of understanding," he said. "There are few members of the church who, at one time or another, have not wrestled with serious or sensitive questions."

Other may feel like misfits in the Mormon community.

"If you could see into our hearts, you would probably find that you fit in better than you suppose," Uchtdorf said. "You might be surprised to find that we have yearnings and struggles and hopes similar to yours. Your background or upbringing may seem different from what you perceive in many Latter-day Saints, but that could be a blessing. ... We need your unique talents and perspectives."

Regardless of one's circumstances, personal history or strength of faith, he said, "there is room for you in this church."

Carol F. McConkie, first counselor in the Young Women's general presidency, offered the benediction Saturday afternoon, becoming the third woman to pray at LDS General Conference. The first two female conference prayers were given at the April gathering.

Historian Michael Quinn: 20 years after excommunication

2013-09-27T16:49:00.001-06:00

Excerpts of Noted historian still believes in Mormonism, but now as an outsider by Peggy Fletcher Stack, Salt Lake Tribune
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D. Michael Quinn is the kind of researcher whose obsessive interest in the Mormon past compelled him to read every church authority's journal, to scour the country's libraries and private collections for LDS documents and to analyze every anti-Mormon pamphlet he could find, hunting for ways to justify contradictions between simplified official accounts and messy human history.

The accomplished scholar and lifelong believer naively assumed that these two halves of his personality were complementary, that he would use them to build up the faith he loved.

In reality, Quinn's twin passions were on an inexorable collision course from his teen years in the 1960s until September 1993, when the Yale-trained historian was drummed out of The Church of Jesus Christ of Latter-day Saints for apostasy.

That same month, four other writers and feminists were excommunicated and one was disfellowshipped. Together, they became known as the "September Six."

Of them, Quinn is arguably the most tragic figure.

He appeared to have the most literal faith (believing in angelic visits, gold plates, Christ in America) and the greatest ambition (seeing himself as the next church historian and maybe as a general authority).

Instead, Quinn, 69, has not had an academic appointment or steady income in more than a decade, and, though he still considers himself a believing Mormon, he has no community of faith.

"He may know more about the Mormon past than anybody alive," says Jan Shipps, a pre-eminent scholar of Mormon history. "He could have had a successful career at Brigham Young University if he had been willing to give up his research in LDS Church history and just teach."

"Mike is an idealist," says Elbert Peck, who was editor of Sunstone at the time of the September Six. "He believed that Mormonism would eventually embrace the historical truths that he was discovering and be able to deal with the tensions like he did."

Quinn was wrong about that — or maybe just ahead of his time.

Quinn's interest in Mormon history was ignited by poring over official accounts, such as the 26-volume "Comprehensive History of the Church" while coincidentally discovering the work of critics.

In "Family Kingdom," for example, Samuel W. Taylor wrote a lively and compelling story of his father, John W. Taylor, who had been forced to resign from the Quorum of the Twelve Apostles in 1905 for taking more wives after 1890, when Wilford Woodruff, then the president of the LDS Church, issued a Manifesto declaring an end to the faith's practice of polygamy.

Though other LDS leaders also disregarded that proclamation, Taylor and another apostle were the only ones disciplined.

Samuel Taylor, the biographer, felt his father had been scapegoated — and that bothered Quinn. When Mormon apostle LeGrand Richards spoke to an informal gathering of young people in Quinn's Southern California ward on New Year's Eve 1962, the young man asked about Taylor's treatment.

"John W. Taylor was a very proud man," Richards told Quinn, "who felt that because his father [John Taylor] had been president of the church, he could do whatever he felt like doing."

The apostle's response resonated with Quinn, who even at an early age understood such pride — personally.

"I have always been ashamed and felt guilty about it, but arrogance is as much a part of me as my faith," Quinn says. "My faith, my homosexuality and my arrogance have been burdens to me my whole life."

Although Richards' answer satisfied him for a season, the young historian would return again to the question of post-Manifesto polygamy.

At 19, Quinn left for his two-year Mormon mission, serving in Britain under President Marion D. Hanks, who later became an LDS general authority and a lifelong mentor to Quinn.

While traveling in a van with nine other missionaries one day, the newly minted missionary announced to the group that "the church made only 16 doctrinal changes in the Book of Mormon between 1830 and our current edition."

Quinn's statement was met with dead silence.

"I thought I was reassuring the missionaries of my district with faith-promoting answers," he explains, "but I realized in that moment that not everyone saw my answers that way."

Quinn became a mission leader, an ordinance worker in the London LDS Temple and the go-to guy for tough assignments in the British Isles.

Upon his return to BYU, Quinn continued his English studies while working as a teaching assistant in Book of Mormon classes, a Salt Lake Temple worker, a Sunday school teacher and a guide on Temple Square.

In June 1967, Hanks officiated at Quinn's temple marriage. (The couple eventually had four children.)

During the early years of the marriage, he continued to read anti-Mormon publications that used historical details to undermine the church's account.

"I checked every quote and citation for accuracy and context," Quinn said in his Sunstone address."I prayed for the Lord to guide me by his Spirit to learn the truth of these matters and to know how to present them in a faithful way."

After graduating from BYU in 1969, Quinn enlisted in the military rather than wait to be drafted and spent 18 months in Germany, learning counterintelligence techniques and reading classified U.S. documents.

Though he had been accepted to Duke for a graduate degree in English after his discharge, he realized he was more interested in Mormon history. So he enrolled for a master's degree at the University of Utah.

During his first graduate semester in 1971, Quinn was hired as a research assistant to Davis Bitton, then a professor at the U. and an assistant LDS Church historian under Leonard J. Arrington. Quinn was assigned to read and research hundreds of newly available LDS general authority diaries.

It was a task that matched his talent for meticulous note-taking. He photocopied thousands of pages, cross-referencing details from one source to the next. His high energy and astounding memory amazed his superiors and made his work invaluable.

While there, he also penned a lengthy brochure critiquing the work of anti-Mormon publishers Sandra and Jerald Tanner. His pen name: Dr. Clandestine.

Soon, there was talk of him as the "prince-in-waiting," Shipps recalls. "Everyone thought he would one day replace Leonard [Arrington]."

At the same time, the prediction that he was meant to be a high LDS leader haunted Quinn. He sought an interview with then-President Spencer W. Kimball to dispel the notion forever. Instead, Kimball "promised me that one day God would call me as an apostle," Quinn told the Sunstone crowd.

After the blessing, Kimball told him "not to work for the office or try 'to curry favor' with church leaders, but just to live as I felt the Lord desired for me."

Two months later, Quinn, who had finished his master's degree, went to Yale for doctoral work in history, while serving as a bishop's counselor and LDS Institute of Religion teacher. In 1975, he wrote his dissertation about the dynamics of power among the Mormon hierarchy.

His advisers at Yale granted him a rare departure in academia by allowing him essentially to bear his testimony — of Mormon founder Joseph Smith and of the LDS account of supernatural events — in his dissertation's preface.

They knew Quinn expected to return to Utah and felt that opening with a declaration of his faith would help him gain an appointment with the church.

By then, though, Arrington's funds and influence had faded, so Quinn took a job at the "Lord's University" — BYU.

In 1981, Quinn was a popular professor on the Provo campus and again serving in LDS leadership roles when LDS apostle Boyd K. Packer — who had interviewed him for the BYU job — gave a stirring public rebuke to professional historians and others called "The Mantle Is Far, Far Greater Than the Intellect." In it, Packer decried those who would put their scholarship above Mormon authorities.

A student group invited Quinn to offer a rebuttal, which he called "On Being a Mormon Historian," and which was published against his wishes by the Tanners, his earlier nemeses. The speech and attendant publicity — including a Newsweek feature — put Quinn in Packer's sights.

The problem in the late 1970s and into the '80s, Shipps says, was that Mormon authorities and church historians, though themselves believers, had conflicting goals.

LDS leaders were dealing with waves of new converts across the globe who needed the LDS story to be simple yet compelling so they could fully embrace it.

"The apostles wanted historians to create a history that was heroic so converts would want to take on a Mormon ethnicity," Shipps says. "If they didn't begin to see themselves first as Mormons, they didn't stay long."

But historians such as Arrington and Quinn were trying to humanize, not lionize, early Mormons and to provide context for the religion's troubling episodes. They hoped to legitimize the field to other scholars.

For Quinn, the tipping point was his exhaustive 1985 article in Dialogue: A Journal of Mormon Thought, documenting post-Manifesto polygamy and how LDS leaders tried to cover it up.

Shipps heard one church employee describe Quinn's piece as "two pages of saying, 'These men are prophets and I honor and respect them,' followed by 76 pages of 'They lied and lied and lied,' and then the last two pages of 'These are honorable men and prophets of my church.' "

In response, Quinn's LDS stake president — who Quinn believes was directed to do so by Packer — reluctantly asked the professor to relinquish his Mormon "temple recommend," which meant he no longer could participate in sacred rituals that had been so meaningful to him.

That same year, Quinn and his wife separated and eventually divorced due to his homosexuality — though they remain friends, he says, to this day.

Three years after the Dialogue article, Quinn says, school officials gave him a choice: Stop teaching and researching Mormon history or lose your job.

He resigned.

"I won't be intimidated by anyone," Quinn says. "I was uppity at the back of the church bus."

He still felt he had a dual mission and that his work would be welcomed elsewhere.

Wrong again.

Since Quinn's departure from BYU and subsequent excommunication, he has written several books, including a second volume on LDS hierarchy, one on Mormonism and the "magic worldview," and a look at same-sex dynamics in LDS history.

Early on, he had research grants at places like The Huntington Library in Southern California along with short-term academic stints at Claremont Graduate University, Indiana University-Purdue University at Indianapolis, and Yale, where he had sold his copies and notes on LDS diaries. He continues to research Mormon history, including at the church's Salt Lake City archive, where kindly senior missionary couples call him "Brother Quinn."

In recent years, however, Quinn has been a finalist but never chosen for academic appointments in the burgeoning field of Mormon studies. He believes he has been blackballed by high-powered LDS donors who do not want an excommunicated member using their money.

Ironically, many of today's Mormon historians are again delving into the church's controversial past — and with the faith's blessing — to counter Mormon critics who take to the Internet to expose early LDS authorities' foibles. Post-Manifesto polygamy has even been discussed in church-sponsored periodicals.

So would Quinn still be excommunicated today for the issues he raised back then?

No one knows, of course.

Quinn would not return to the LDS Church now because of issues such as its stance on gays, he says, but remains a believer in the founding events of Mormonism — Joseph Smith's First Vision, the Angel Moroni, and that the Book of Mormon and Doctrine and Covenants are "God's revelations."

"I believe the LDS Church today, though deeply flawed, is still God's true church run by the damned human race," he says. "There is no limit to my Mormonism. It's like St. Peter's Basilica, embracing all truth with open arms."

Even so, the historian, who describes himself as a medieval mystic alone in his faith, does not regret the path he took.

"I don't believe that the 'Holy Spirit of Promise' ratified my excommunication, but I do believe it ratified all the other ordinances I received," Quinn says. "The Spirit is still part of my life."

He feels the burning — even as he speaks.

—

Where the other five are now

Lynne Kanavel Whitesides, who was disfellowshipped for comments she made on television about how the LDS Church treated women, is now a professional life coach: "Being disfellowshipped from the LDS Church was one of the best things that ever happened to me. It opened up a world of spirituality I didn't even know was possible."

Lavina Fielding Anderson, who was excommunicated for publishing a list of attacks on intellectuals by LDS leaders, is president of Editing, Inc. and continues to attend the same Mormon ward she did in 1993: "Being excommunicated is something I think of or am reminded about every single day. It's like a death; I haven't gotten 'over' it. It hasn't become irrelevant. But it has turned my heart even more to the plain and precious part of Christ's love, grace and atonement. My LDS ward, by accepting me, allowing me to serve where I can, and respecting what I can offer has, in significant ways, canceled the exclusion that usually accompanies excommunication. They've helped me stay Mormon."

Paul Toscano, a consumer bankruptcy lawyer, was excommunicated for critical comments he made about LDS apostles in public: "My wife, Margaret Toscano, who was targeted first, was eventually excommunicated on Nov. 30, 2000. Our children are all adults and disaffected from the church. We don't go to church but worry about it. My story will soon be published as an ebook, 'Road to Exile: Memoir of a Mormon Excommunicant.' I'm a Christian with doubts."

Maxine Hanks, a self-described theologian, chaplain and independent scholar who lectures and writes on religious studies, was excommunicated for editing a volume about Mormon women and religious authority. Hanks was rebaptized in 2012: "After my excommunication, I undertook a personal spiritual path exploring other faiths and ministries, to find deeper answers about myself and women's priesthood. I felt spiritually led back to the LDS Church as a necessary part of that journey to completion and wholeness. I found membership to be even more rewarding than I had expected."

Avraham Gileadi, a Hebrew scholar who was excommunicated for some of his writings about Isaiah, kept the lowest profile. He was rebaptized into the LDS Church in 1996 and continues to write for a Mormon audience: "In my case — not a single charge was true or supported by evidence — and all mention of it was expunged from the church's records. I'm fully active in the church and gospel and have continued to publish books, including my last major work on Isaiah, the Apocalyptic Commentary of the Book of Isaiah, published at the end of August, exactly 40 years after coming to the U.S. I have been in Washington since April but may return to Utah. I hope for the day that zealous Mormons will no longer be treated as anti-Mormons."

Mormons join Hawaii’s gay-marriage fight

2013-09-20T14:40:00.001-06:00

Excerpts of Mormons join Hawaii's gay-marriage fight, but with a new approach by Peggy Fletcher Stack, Salt Lake Tribune
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After keeping quiet while Maine, Maryland, Minnesota and others approved gay marriage, the LDS Church is once again speaking up — but with a new, post-Prop 8 tone and emphasis.

In a letter dated Sept. 15 and read to congregations, LDS leaders across the state urged Mormons to "study this legislation prayerfully and then as private citizens contact your elected representatives in the Hawaii Legislature to express your views about the legislation."

The letter did not tell members which side of the issue to take, only to study the church's "The Family: A Proclamation to the World," a document that endorses one man/one woman as the ideal for marriage.

Whether Mormons favor or oppose the potential change, the letter said, they should push for "a strong exemption for people and organizations of faith" that would protect religious groups "from being required to support or perform same-sex marriages or from having to host same-sex marriages or celebrations in their facilities; and protect individuals and small businesses from being required to assist in promoting or celebrating same-sex marriages."

Ruth Todd, spokeswoman for The Church of Jesus Christ of Latter-day Saints, said LDS officials at the faith's Salt Lake City headquarters "are aware of the letter recently read in local Relief Society and Priesthood meetings in Hawaii."

"The Church's positions on these issues are well established," she wrote in an email, "including our encouragement for members to be good citizens and to be involved in their communities. As the stake presidents' letter says, members in Hawaii have been asked to study these issues and to consider becoming involved as private citizens."

Owen Matsunaga, one of those stake presidents over a number of Mormon congregations and the church's spokesman in Hawaii, affirmed that stance, saying that "senior church leaders … are certainly aware of the issues in Hawaii and elsewhere in the world, and are available to us to provide expertise as needed, but expect local leaders and members to make decisions specific to local circumstances."

This new approach in Hawaii is "significant," said Quin Monson, a political scientist at LDS Church-owned Brigham Young University. "It doesn't seem to be asking for direct involvement in the direction of the legislation, but asking people to defend religious liberty."

It echoes sentiments unveiled on the LDS Church's website last week, including the belief that "essential freedoms of conscience, embedded in religious liberty, must be diligently preserved and protected."

The letter's language seems to "signal a kind of resignation that there's a shift in society that we can't stop," Monson said, "but we can ask for exceptions."

Latter-day Saints, who account for more than 5 percent of Hawaii's population, also quietly worked to defeat the Aloha State's push, in the mid-1990s, for gay civil unions.

Charles Haynes, a First Amendment scholar in Washington, D.C., believes the Mormon emphasis on religious freedom is a good way for people of faith to move forward.

"People on the left and on the right believe that same-sex marriage is inevitable; the momentum is all in that direction," said Haynes, director of the Religious Freedom Education Project at the Newseum. "The best thing [believers] can do is to protect religious freedom — as they understand it — in this new reality."

Whatever an owner's personal beliefs, if a business opens its door to the public, Haynes said, it will not be able to withhold its services from gays.

As to whether churches themselves will be forced to perform or host same-sex weddings, Haynes said, "that will never happen until the First Amendment is repealed."

The threat of such governmental coercion, he said, is "a red herring to frighten people."

—

LDS leaders' letter to Hawaiian members:

"We have received a number of questions in the last few months regarding proposed legislation that would redefine the relationship and nature of marriage in Hawaii.

"As members of the Church we should be actively engaged in worthy causes that will affect our communities and our families. This legislation will directly affect both. Members are encouraged to study this legislation prayerfully and then as private citizens contact your elected representatives in the Hawaii Legislature to express your views about the legislation. As you do so, you may want to review "The Family: A Proclamation to the World" and other Church publications available on the Church website at lds.org. You may also wish to consider donating your time or resources to one of the community organizations addressing this issue.

"Whether or not you favor the proposed change, we hope that you will urge your elected representatives to include in any such legislation a strong exemption for people and organizations of faith. Such an exemption should:

" — Protect religious organizations and officials from being required to support or perform same-sex marriages or from having to host same-sex marriages or celebrations in their facilities; and

" — Protect individuals and small businesses from being required to assist in promoting or celebrating same-sex marriages.

"This is an important issue. As you stake presidency, we urge every family to discuss this issue together and then respond as you feel appropriate. Thank you for your support and faithful service. We pray that the Lord will bless and protect you and your families always."

Hiring practices for women change at College of Religious Education at BYU

2013-08-26T09:13:00.001-06:00

Excerpts of A Revolutionary Hire at BYU's College of Religious Education, SquareTwo, Vol. 6 No. 2 (Summer 2013)
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In the Summer 2011 issue of SquareTwo, we reported on the first-ever appointment of a female department chair in the College of Religious Education at Brigham Young University. We were all pretty excited about that precedent-setting and paradigm-shattering event. Well now something new has happened at the College that makes that appointment seem humdrum—and just two years later! Indeed, we think you should be sitting down for this . . .

The Department of Ancient Scripture in the College of Religious Education at Brigham Young University has hired . . . drum roll . . . a married women with children ages 2 years old and 6 months old who plans to have additional children! Yes, it's true! Her name is Amy Easton-Flake, and she holds a Ph.D. in American Literature and Women's Studies from Brandeis University. And her husband is moving to Provo, too, putting her career first and sharing child care responsibilities with her.

No married woman with small children has ever, ever been hired in a tenure track appointment in the College of Religious Education at BYU. Indeed, it was widely understood that there was a prohibition against this, for a "righteous" LDS mother of small children would not be working outside of the home--and only "righteous" LDS women would be welcome to teach and thus serve as a role model in the College of Religious Education, which supplies religious instruction to every single BYU student.

Now, let's admit that there have always been ironies surrounding this practice. You could be a married mother with small children and work as a secretary in the College of Religious Education—and that has certainly happened many times over the years. But you could never work as a tenure track professor. Why? You would be giving your students the wrong idea about appropriate public roles for mothers.

If this can happen at the College of Religious Education at BYU, what does this say about the Seminary and Institute programs, which have likewise "let go" any married woman teacher who becomes pregnant, or, indeed, refused to hire young married women in the first place with the rationale that they would eventually become pregnant and would have to be terminated? Surely those programs cannot now justify maintaining a different standard than that of BYU, can they? Doesn't BYU set the standard? (A important tangent here—you can be a mother with young children and be called to be an unpaid volunteer seminary teacher as your ward calling. But if you are interested in a paid position, those are reserved for men whether or not they have children, and for women without children.)

What does shift this say about a changing view within the Church about what constitutes a righteous mother? And about what the appropriate public roles for LDS mothers are? And about what types of female role models the Church wishes to provide for BYU students?

LDS authors back gay writer

2013-08-26T09:10:00.001-06:00

Excerpts of Mormon authors back gay writer in squabble with Cedar Fort, By Matthew Piper, Salt Lake Tribune

A dispute between a Utah publisher and a gay author who made a nod to his boyfriend in his biography has gained the attention of Mormons in the publishing community.

As of Saturday morning, 41 Mormon authors had signed a letter asking publishers to base decisions on "content, quality, and commercial viability, not on any other factor." Meanwhile, an Arizona-based LDS author said Cedar Fort just last week published a book of his that contains a significant gay subplot.

The book-flap flap follows a news release earlier this week from "Woven" authors Michael Jensen and David Powers King. They say that Cedar Fort Publishing's national imprint, Sweetwater Books, nixed the young-adult fantasy novel when Jensen demanded that his biography reference the partner with whom he lives in Salt Lake City.

The letter from a contingent of Mormon authors reads, "While publishers have the right to choose what they will and will not publish, we believe books should be accepted or rejected upon the merits of their content, quality, and commercial viability, not on any other factor."

Rapier signed the petition and says that he's particularly miffed by Cedar Fort's problems with "Woven" because his book was OK'd by the LDS-dedicated Bonneville Books, while Sweetwater is not even geared toward a particular audience. Rapier also said he was rejected by another LDS publisher, Covenant Communications, for the stated reason that his book had a gay character. And his acquisitions editor at Cedar Fort, Angie Workman, was the same editor who raised a red flag over Jensen's bio.

"It's very odd," Rapier said, "because they had chosen to take a risk with my book."

Young Women Survey

2013-07-31T13:06:00.002-06:00

Excerpts of LDS Young Women Survey
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LDS Young Women Survey Results (1300 responses)

These are the results so far of a totally anonymous survey about women's experience in the LDS YW program. The aim of this survey is to assist leaders in understanding the experience of women in the LDS YW program.

2) I was/am taught in YW that my main objective in life is to marry in the temple.

True 965 (76.0%)
Sometimes true 238 (18.8%)
Not true 66 (5.2%)

3) I was/am taught in YW that my main objective in life is to get a good education.

True 119 (9.4%)
Sometimes true 387 (30.4%)
Not true 765 (60.2%)

6) I was/am taught that I am a daughter of Heavenly Mother.

True 241 (19.6%)
Sometimes true 366 (29.8%)
Not true 620 (50.5%)

7) I was/am taught to feel that my value as a person is dependent on marrying in the temple.

True 601 (48.9%)
Sometimes true 377 (30.7%)
Not true 251 (20.4%)

8) I was/am taught to feel that my value as a person is dependent on finding a temple-worthy husband.

True 655 (53.2%)
Sometimes true 326 (26.5%)
Not true 251 (20.4%)

12) Heavenly Mother should never be spoken about.

True 585 (48.5%)
Sometimes true 328 (27.2%)
Not true 293 (24.3%)

16) A person belongs at church no matter what mistakes they make.

True 503 (42.0%)
Sometimes true 438 (36.6%)
Not true 256 (21.4%)

17) I was not taught anything about gay or lesbian issues in YW.

True (74.1%)
False (25.9%)

19) Gay or lesbian feelings are sinful.

True 528 (67.7%)
Sometimes true 103 (13.2%)
Not true 149 (19.1%)

20) Gay or lesbian tendencies can be changed through gospel living and prayer.

True 451 (59.5%)
Sometimes true 209 (27.6%)
Not true 98 (12.9%)

21) Being gay or lesbian is a lifestyle choice.

True 524 (67.8%)
Sometimes true 154 (19.9%)
Not true 95 (12.3%)

22) Gay and lesbian people are welcome at church.

True 192 (24.7%)
Sometimes true 258 (33.2%)
Not true 328 (42.2%)

24) If you are gay or lesbian you should not serve a mission.

True 321 (43.7%)
Sometimes true 195 (26.5%)
Not true 219 (29.8%)

25) People are born gay.

True 67 (8.8%)
Sometimes true 196 (25.8%)
Not true 498 (65.4%)

26) My experience in YW has shown me that young men have more of a voice in important decisions in the youth program.

True 611 (52.8%)
Sometimes true 216 (18.7%)
Not true 331 (28.6%)

27) Young Women's activities reflect as equal an interest in adventure and sport as young men.

True 65 (5.6%)
Sometimes true 189 (16.3%)
Not true 909 (78.2%)

28) Men and women have an equal say in what happens at church.

True 132 (11.4%)
Sometimes true 237 (20.6%)
Not true 784 (68.0%)

29) Men have the final say at church.

True 910 (79.1%)
Sometimes true 146 (12.7%)
Not true 95 (8.3%)

30) Men and women have an equal say in marriage

True 398 (34.5%)
Sometimes true 454 (39.3%)
Not true 302 (26.2%)

31) Men have the final say in marriage.

True 511 (44.6%)
Sometimes true 303 (26.4%)
Not true 332 (29.0%)

35) A woman should not have a career once they have children.

True 618 (54.2%)
Sometimes true 362 (31.7%)
Not true 161 (14.1%)

36) Delaying having children by using contraceptives is sinful.

True 235 (20.8%)
Sometimes true 364 (32.2%)
Not true 530 (46.9%)

37) Plural marriage (polygamy) happened because there were more women than men.

I have been taught this 908 (79.3%)
I have not been taught this 237 (20.7%)

38) Polygamy is my eternal destiny.

I have been taught this 547 (47.9%)
I have not been taught this 594 (52.1%)

39) Happiness in the home is best achieved when men have the last say.

I have been taught this 462 (40.6%)
I have not been taught this 676 (59.4%)

40) Happiness in the home is best achieved when women have the last say.

I have been taught this 63 (5.5%)
I have not been taught this 1076 (94.5%)

41) Morality lessons in YW include(d) discussions of female masturbation.

True 114 (10.2%)
False 1003 (89.8%)

42) It is less sinful for women to masturbate than men.

True 23 (2.2%)
Sometimes true 74 (7.0%)
Not true 963 (90.8%)

43) Having sex outside of marriage is as bad as murder.

True 623 (54.9%)
Sometimes true 221 (19.5%)
Not true 290 (25.6%)

46) A person's virtue can be forcibly taken in situations like rape or abuse.

True 466 (41.8%)
Sometimes true 191 (17.1%)
Not true 459 (41.1%)

49) Women don't need the priesthood because we have motherhood.

I have been taught this 832 (74.1%)
I have been told this 177 (15.8%)
I have never been taught this 114 (10.2%)

50) Men need the priesthood in order to keep them from straying from the gospel.

I have been taught this 549 (48.9%)
I have been told this 273 (24.3%)
I have never been taught this 300 (26.7%)

51) The reason why there are so few women in the scriptures is because they have been generally less righteous than men.

True 39 (3.5%)
Sometimes true 139 (12.6%)
Not true 928 (83.9%)

52) The reason why there are not many women in the scriptures is because they are so sacred to God he is protecting them.

True 327 (29.6%)
Sometimes true 317 (28.7%)
Not true 460 (41.7%)

53) The reason why there are not many women in the scriptures is because they were written by men.

True 376 (34.1%)
Sometimes true 341 (30.9%)
Not true 385 (34.9%)

54) Eve was more sinful than Adam.

True 412 (37.1%)
Sometimes true 215 (19.3%)
Not true 485 (43.6%)

55) Eve was more gullible than Adam.

True 452 (40.8%)
Sometimes true 215 (19.4%)
Not true 442 (39.9%)

57) If there has been something that has made me uncomfortable in a YW lesson I have always felt I can express that.

True 139 (12.5%)
Sometimes true 233 (21.0%)
Not true 737 (66.5%)

58) I feel equal to men.

True 276 (24.9%)
Sometimes true 219 (19.7%)
Not true 614 (55.4%)

59) I believe I am a better person for having been through the YW program.

True 369 (33.2%)
Sometimes true 441 (39.7%)
Not true 301 (27.1%)

60) The YW program needs more lessons on women in the scriptures and church history.

True 822 (74.9%)
Sometimes true 189 (17.2%)
Not true 87 (7.9%)

62) If a man becomes aroused (gets turned on) by what a woman wears, it is:

The woman's fault 446 (40.7%)
Partially the woman's fault 534 (48.7%)
Not the woman's fault 117 (10.7%)

64) The decisions made by ward or stake leaders reflect the will of Heavenly Father and they should not be questioned.

True 761 (69.2%)
Sometimes true 251 (22.8%)
Not true 87 (7.9%)

65) All leaders are called of God by revelation.

True 950 (86.6%)
Sometimes true 121 (11.0%)
Not true 26 (2.4%)

Quorum of 70 member loss of belief

2013-07-22T13:29:00.000-06:00

Excerpts of Some Mormons Search the Web and Find Doubt By Laurie Goodstein, New York Times (front page), July 20, 2013.

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Hans Mattsson ... became an "area authority" overseeing the Church of Jesus Christ of Latter-day Saints throughout Europe.

When fellow believers in Sweden first began coming to him with information from the Internet that contradicted the church's history and teachings, he dismissed it as "anti-Mormon propaganda," the whisperings of Lucifer. He asked his superiors for help in responding to the members' doubts, and when they seemed to only sidestep the questions, Mr. Mattsson began his own investigation.

But when he discovered credible evidence that the church's founder, Joseph Smith, was a polygamist and that the Book of Mormon and other scriptures were rife with historical anomalies, Mr. Mattsson said he felt that the foundation on which he had built his life began to crumble.

Around the world and in the United States, where the faith was founded, the Mormon Church is grappling with a wave of doubt and disillusionment among members who encountered information on the Internet that sabotaged what they were taught about their faith, according to interviews with dozens of Mormons and those who study the church.

"Everything I'd been taught, everything I'd been proud to preach about and witness about just crumbled under my feet. It was such a terrible psychological and nearly physical disturbance."

Mr. Mattsson's decision to go public with his disaffection, in a church whose top leaders commonly deliberate in private, is a sign that the church faces serious challenges not just from outside but also from skeptics inside.

Mr. Mattsson and others say the disillusionment is infecting the church's best and brightest. A survey of more than 3,300 Mormon disbelievers, released last year, found that more than half of the men and four in 10 of the women had served in leadership positions in the church.

Many said they had suffered broken relationships with their parents, spouses and children as a result of their disbelief.

Elder Jeffrey R. Holland, who serves in the church's Quorum of the Twelve Apostles (the governing body just below the three-member First Presidency), said in April while addressing the church's semiannual general conference in Salt Lake City: "Please don't hyperventilate if from time to time issues arise that need to be examined, understood and resolved. They do, and they will."

The first doubts filtered up to him from members who had turned to the Internet to research a Sunday school talk.

The questions were things like:

■ Why does the church always portray Joseph Smith translating the Book of Mormon from golden plates, when witnesses described him looking down into a hat at a "peep stone," a rock that he believed helped him find buried treasure?

■ Why were black men excluded from the priesthood from the mid-1800s until 1978?

■ Why did Smith claim that the Book of Abraham, a core scripture, was a translation of ancient writings from the Hebrew patriarch Abraham, when Egyptologists now identify the papyrus that Smith used in the translation as a common funerary scroll that has nothing to do with Abraham?

■ Is it true that Smith took dozens of wives, some as young as 14 and some already wed to other Mormon leaders, to the great pain of his first wife, Emma?

About that last question, Mr. Mattsson said, "That was kind of shocking."

Mr. Mattsson said he sought the help of the church's highest authorities. He said a senior apostle [L. Tom Perry] came to Sweden at his request and told a meeting of Mormons that he had a manuscript in his briefcase that, once it was published, would prove all the doubters wrong. But Mr. Mattsson said the promised text never appeared, and when he asked the apostle about it, he was told it was impertinent to ask.

That encounter is what really set off Mr. Mattsson's doubts. He began reading everything he could. He listened to the "Mormon Stories" podcasts. And he read "Joseph Smith: Rough Stone Rolling," a biography by Richard Lyman Bushman, a historian at Columbia University and a prominent Mormon.

Mr. Bushman said in a telephone interview: "You would be amazed at the number of Mormons who don't think Joseph Smith practiced polygamy. It just wasn't talked about. It was never mentioned in church periodicals. That was policy."

The church has released seven volumes of the papers of Joseph Smith and published an essay on one of the most shameful events in church history, the Mountain Meadows massacre, in which church leaders plotted the slaughter of people in a wagon train in 1857.

But the church has not actively disseminated most of these documents, so when members come across them on Web sites or in books, Mr. Bushman said, "it's just excruciating."

"Sometimes people are furious because they feel they haven't been told the truth growing up," he said. "They feel like they were tricked or betrayed."

Mr. Mattsson said that when he started sharing what he had learned with other Mormons in Sweden, the stake president (who oversees a cluster of congregations) told him not to talk about it to any members, even his wife and children. He did not obey: "I said to them, why are you afraid for the truth?"

He organized a discussion group in Sweden, and more than 600 participated, he said. In 2010, the church sent two of its top historians, Elder Marlin K. Jensen and Richard E. Turley Jr. to allay the Swedes' concerns. They had a remarkably frank and sometimes testy exchange, especially about Smith and polygamy.

The Mattssons have tried other churches, but they are still attached to their Mormon faith.

"I don't want to hurt the church," Mr. Mattsson said. "I just want the truth."

For more on this, see the following:

Provo and Cedar City Utah 2nd in nation for guns at airports

2013-07-03T16:56:00.000-06:00

Roswell, NM had the highest rate of attempts of taking guns through airport security checkpoints (8.5 per 100,000 passengers). Provo and Cedar City are tied for second place, at 6.5 per 100,000 passengers.

http://www.huffingtonpost.com/2013/07/02/more-passengers-guns-airports_n_3536446.html

Mormon Chronicles

Draft: Word of Wisdom Chronology

Word of Wisdom Chronology

Endnotes:

Headings and History: Why D&C 132’s Introduction Keeps Changing

Isaac Bullard: Restorationist Prophet

From Sickness to Revelation in Ascot, Canada

Establishing the Pilgrims in Vermont

Chosen son

Prophet Equivalency

Millennialist / Restorationist

Communal Experimentation

Complex Marriage

In search of a New Jerusalem

Divining Rod

Contention with the Devil

Uttering Curses

Asceticism

Tongues

Healing / Overcoming Death

Missouri

Arkansas

Conclusion: Bullard, The “Mormon Delusion,” and the Making of American Prophecy

Timeline of American Religious and Esoteric Movements to the Civil War

Contents:

Section 1: Chronological Timeline

1. Native American Religious Traditions (Pre-Colonial–Present) — North America

2. Puritans (c. 1620–1700s) — New England

3. Quakers (Religious Society of Friends) (c. 1650s–Present) — Mid-Atlantic, New England

4. Labadist Colony (1683–1730) — Maryland

5. Society of the Woman in the Wilderness (1694–c. 1740) — Pennsylvania

6. Louisiana Voodoo (c. 1700–Present) — Louisiana

7. Powwow (Braucherei) Tradition (c. 1700–Present) — Pennsylvania

8. Dunkers (German Baptist Brethren) (1719–Present) — Pennsylvania

9. Freemasonry (c. 1730s–Present) — Nationwide

10. Ephrata Cloister (1732–1814) — Pennsylvania

11. Moravians (Unitas Fratrum) (c. 1735–Present) — Pennsylvania, North Carolina

12. Jesus Is Female Movement (Moravian Offshoot) (c. 1740s) — Pennsylvania

13. Immortalists (Shadrack Ireland's Group) (c. 1750–1780) — Massachusetts

14. Universalists (c. 1770–Present) — New England

15. Freewill Baptists (c. 1780–Present) — New England

16. New Israelites (c. 1790s–1802) — Vermont, New York

17. African Methodist Episcopal Church (AME) (1794–Present) — Philadelphia

18. Longhouse Religion (Gaiwiio) (1797–Present) — New York

19. Christian Connection (Christian Connexion) (c. 1800–Present) — New England, Midwest

20. Dorrilites (c. 1800) — New England

21. Separate Baptists (c. 1800–Present) — South, New England

22. Massachusetts Association of Universal Restorationists (MAUR) (1800–c. 1840) — Massachusetts

23. Scattered Perfectionist Bands (c. 1800–1860) — Northeast, Midwest

24. Bible Communists (c. 1800–1860) — Northeast

25. Abyssinian Meeting House (1800) — Portland, Maine

26. Unitarians (c. 1800–Present) — New England

27. Restoration Movement (Stone-Campbell Movement) (1809–Present) — Frontier States

28. Isaac Bullard's Pilgrims (1817–1818) — Vermont to Arkansas

29. Cochranites (Jacob Cochran's Movement) (c. 1818–1830s) — Maine

30. Kingdom of Matthias (c. 1828–1837) — New York

31. Mormons (Latter Day Saints) (1830–Present) — New York, Ohio, Missouri, Illinois, Utah

32. Millerites (1831–1844) — Northeast, Midwest

33. Oberlin Perfectionists (c. 1835–1860s) — Ohio

34. Transcendentalism (c. 1836–1860) — New England

35. Fourierist Phalanxes (c. 1840s) — Nationwide

36. Holiness Movement (c. 1840s–Present) — Nationwide

37. Putney Community (1841–1847) — Vermont

38. Brook Farm (1841–1847) — Massachusetts

39. Community of True Inspiration (Ebenezer & Amana Societies) (1842–Present) — New York; Iowa

40. Mountain Cove Community (1842–1849) — Virginia

41. Oneida Community (1848–1881) — New York

42. Spiritualism (1848–Present) — Nationwide

43. Christadelphians (c. 1848–Present) — Nationwide

44. Berlin Heights Free Love Community (1850s) — Ohio

45. Free Love Communities (general, 1850s) — Nationwide

46. Magnetic Society of New Orleans (1850–c. 1857) — Louisiana

47. Harmonial Brotherhood (c. 1851–1860s) — New York

48. Amana Colonies (Community of True Inspiration) (1855–Present) — Iowa

49. Rosicrucian Influence (1856–Present) — Nationwide

50. Fraternitas Rosae Crucis (1856–Present) — Pennsylvania; Nationwide

51. National Camp-Meeting Association for the Promotion of Holiness (1860–Present) — Nationwide

52. Free Methodist Church (1860) — New York

53. Advent Christian Church (1860–Present) — New England

54. Holiness Pentecostals (1860–Present) — Nationwide