Tag: Liberty Jail

Leaders Have Fought God

The Missouri persecutions would not have happened without betrayal among the leading church authorities. The editors of the Times and Seasons took the extraordinary step of naming some of the leaders responsible for the Missouri outrages in the April 1840 edition.

These characters were busy in striving to stir up strife and turmoil among the brethren, and urging on mean and vexatious lawsuits; they were also, studiously engaged in circulating false and slanderous reports against the saints, to stir up our enemies to anger against us, that they might again drive us from our homes, and enjoy the spoils together, we are disposed here, to give the names of some of those characters, believing that justice to an injured people, requires it at our hands. They are as follows, viz: Oliver Cowdery, David Whitmore [Whitmer], W.W. Phelps, John Whitmore [Whitmer], and Lyman E. Johnson.

Oliver Cowdery and David Whitmer were two the the Three Witnesses to the Book of Mormon who testified they saw the plates, beheld the angel, and heard the voice of God testifying to them.

John Whitmer was the Church Historian who left and took with him all the church’s history composed to that date.

Lyman E. Johnson was one of the original Twelve Apostles.

W.W. Phelps was an assistant-president of the church in Missouri and had been a scribe to Joseph Smith.

All these men had credibility because of their status as knowledgeable, respected and well informed leaders within the Mormon community. When they turned on Joseph and the church, the Missourians reasonably believed them.

The mobs who attacked the saints were inspired in large part by the testimony and affidavits signed by former insiders. Their testimony led to the conclusion that the Mormon community was a threat to law abiding citizens. The “Salt Sermon” delivered on July 4, 1838 by Sidney Rigdon threatened a “war of extermination” against the Missourians if they ever troubled the saints again. This phrase was repeated by Governor Boggs in his “Extermination Decree”–but “extermination” was coined originally by Sidney Rigdon. The Salt Sermon was widely circulated at the time. The idea of extermination was turned by the former insiders into a threat against all non-Mormons living in Missouri, as if the Mormons intended to become the aggressors.

The many accusations against Joseph Smith included Oliver Cowdery’s false claim that Joseph was an adulterer. The Missourians believed the Mormons were a menace, were led by hypocrites, and intended to violently overthrow the local communities. These conclusions were based on what the above identified Mormon leaders (and other leaders including church apostles) were claiming. The Missourians thought they were getting the truth from believable sources.

In the May 1840 edition of the Times and Seasons a letter which had been written by Joseph Smith while he was imprisoned in Missouri during the Mormon War was published which included, in part, the following:

…saith the Lord. Those who cry transgression, do it because they are the servants of sin, and are the children of disobedience themselves, and swear falsely against my servants, that they may bring them into bondage, and death– 

…Wo unto all those who drive, and murder, and testify against my people, saith the Lord of hosts, for they shall not escape the damnation of hell…

That same letter seems to indict Sidney Rigdon for the intemperate language of his Salt Sermon:

We would respectfully advise the brethren, to be aware of an aspiring spirit, which has frequently urged men forward to make foul speeches and beget an undue influence in the minds of the saints and bring much sorrow and distress in the church; we would likewise say be aware of pride, for truly hath the wise man said “pride goeth before destruction and an haughty spirit before a fall;” outward appearance is not always a criterion for us to judge our fellow man by, but the lips frequently betray the haughty and overbearing mind, flattery also, is a deadly poison; a frank and open rebuke, provoketh a good man to emulation, and in the hour of trouble he will be your best friend, but rebuke a wicked man and you will soon see manifest, all the corruption of a wicked heart, the poison of asps is under their tongue, and they cast the saints in prison that their deeds be not reproved.

Although W.W. Phelps and Oliver Cowdery later returned to the church, and Phelps was forgiven by Joseph Smith, the condemnation was not withdrawn by the Lord.

Whether it was in Kirtland, Missouri or Nauvoo, the greatest source of trouble came from current or former Mormon church leaders. The list of “persecutors” who had the greatest effect on killing other Mormons were the then-current or former Mormon leaders.

WE should study the past to avoid repeating the errors. The people we have trusted to lead have condemned the innocent of  being wicked in the past. They have brought condemnation on themselves and trouble for others when they have cried “transgression” although there is none.

Further on Quiet

Joseph Smith had been confined for months in Liberty Jail. It was a harrowing ordeal, made all the more so because of so little news about the saints. On March 24th, Joseph received letters from several friends, including his brother Don Carlos Smith, Bishop Partridge and his wife Emma.

The letters were welcomed, but sent Joseph’s mind racing in all directions as he considered the plight of his family, friends and the church. He wrote:

“[T]hose who have not been enclosed in the walls of a prison without cause or provocation, can have but little idea how sweet the voice of a friend is; one token of friendship from any source whatever awakens and calls into action every sympathetic feeling; it brings up in an instant everything that is passed; it seizes and present with the avidity of lightening; it grasps after the future with the fierceness of a tiger; it moves the mind backward and forward, from one thing to another…” (TPJS, p. 134.)

This frenzy of thought was provoked by the letters. It set his mind whirling. He was filled with emotion and with intensity of thought about it all: past, present and future. In this state of mind he was awakened to appreciate keenly these terrible events and his own captivity.

But it was in the quietness which followed where the spirit whispered to him and we received through him revelations now contained in the D&C. He continues:

“[U]ntil finally all enmity, malice and hatred, and past differences, misunderstandings and mismanagements are slain victorious at the feet of hope; and when the heart is sufficiently contrite, then the voice of inspiration steals along and whispers–“ (TPJS, p. 134.)

“My son, peace be unto thy soul; thine adversity and thine afflictions shall be but a small moment; and then if thou endure it well, God shall exalt thee on high.” (D&C 121: 7-8.)

The voice comes so quietly Joseph uses “steals along” to tell of its arrival.

It speaks so gently Joseph uses “whispers” to describe the voice.

Power in the Priesthood, Part 2

When Joseph Smith was confined to Liberty Jail, suffering personal abuse and abuse for his people at the hands of government, he received a revelation regarding abuse of authority. However, it was not about the power or authority of government, but instead about abusing the power of God. Sitting in a Missouri dungeon, Joseph (and all those who read this revelation) are cautioned about how to handle priesthood. Things all follow rules, or laws ordained before the foundation of the world. (D&C 130: 20-21.) They cannot be violated and are invoked whenever men make choices. Choices lead to consequences, and these are ordained by God. We are free to choose. But we are not free to change the consequences.

The power of priesthood is connected with heaven. If any of us sever that connection we sever the priesthood. (D&C 121: 36-37.) If or when we abuse others by exercising unrighteous “conrtol, dominion or compulsion” and thereby forfeit priesthood, we are left to ourselves. We no longer have a connection to heaven. This is true of husbands who “rule” over wives by claim of priesthood. This is true of any of us serving in the church.

The priesthood is to bless others. It succeeds when we elevate others, bless their lives, bring them truth, and connect them with the Lord. When we focus on ourselves, or seek our own vainglory, we are abusing the priesthood and therefore, do not possess it. It is a call to serve, to kneel and wash another’s feet. It is not to claim superiority over anyone we are asked to serve.

When we behave like the “gentiles” (Luke 22: 24-26), we are left without authority or power.

This solitary state of being alone, without God in the world (Mormon 5: 16), or being “left to himself” has a natural progression. The progression that follows, once our priesthood is gone, is that we “kick against the pricks”–meaning we then oppose the will of God, and it will harm us. (D&C 121: 38.) It is a law we are following. We cannot help ourselves. We must thereafter oppose the will of God and bring harm upon ourselves. In doing so, we also must “persecute the saints”– meaning that when this route is taken, we will look for and oppose those who have remained in contact with the Lord. (Id.) It is a natural result, and it is irresistible. If this is the chosen course, anyone who follows it must seek out and oppose those who follow God’s will, because they “fight against God” when they are in this gall of bitterness.

This an explanation about priesthood abuse. It cannot apply until someone has first been ordained, or in other words “called” to a priestly office. This is entirely internal to the church and its officers.

Further, the one engaging in the abuse must be in a position to actually assert “control” or “dominion” or “compulsion” over others. That would not include those who are not in positions of authority. Those who have no right to claim control, dominion or compulsion under the claim of priestly office would not be able to abuse that power. In other words, this revelation to Joseph Smith about abusing priestly authority or status is a fundamental statement of how we conduct our church. It is how we are to behave while serving in church offices.

Note also, it would apply broadly in any context where someone relies on their “priesthood” as a basis for claiming priority or demanding surrender. For most men, that hits closest in their marriage. Persuasion, gentleness, meekness and love unfeigned has its greatest application within the family. Fathers should lead always with “pure knowledge” and through revelation.

The result is that while many are called (offered the chance to receive priesthood from heaven) only very few will be chosen, or receive power in their priesthood. (D&C 121: 34, 40.) Along the way the many who are called will refuse to submit to heaven and will instead become preoccupied with “covering their sins, gratifying their pride, and accomplishing their vain ambition.” (D&C 121: 37.) When they do this they will exercise unrighteous control over others, establish their dominion, and wield control over the souls of men. This is the order the Lord’s return will crush, because it is the commerce of Babylon to trade in the “souls of men.” (Rev. 18: 13.) Churches, like the Roman Catholic Church, or some of the Fundamentalist LDS sects, claim to hold keys to consign men to hell or raise them to heaven. Such purported keys and power from God let them trade in the souls of men. These are the only ones who could conceivably trade in the “souls of men” referred to in Revelation. They are, therefore, Babylon, and the target of the Lord’s destruction at His return.

On the other hand, when you find a soul in possession of the priesthood their conduct is altogether different. Since it is impossible to compel men to salvation, the priesthood can only invite, and persuade. The priesthood acknowledges it has the burden to persuade, and to convince, and cannot simply say something is so because they have authority. (D&C 121: 41.) Those who hold priesthood power can only proceed using “persuasion, longsuffering, gentleness and meekness” to enlighten those with eyes to see. (Id.) When this process is followed there is another law which confers upon the practitioner “love unfeigned” for those to whom they minister. (Id.) When they walk alongside their Lord and accept His yoke they find His love for others. This is the natural result of obeying the law governing priesthood. Love does not need to be feigned when the Lord bestows it as a grace, or an endowment, or a gift of His Spirit to one who follows Him.

It is a natural occurrence for those who abuse, rebel and apostasize from priestly ordination to then persecute the lowly and insignificant saints of God. It is natural for those who receive and magnify priesthood to find themselves loving the lowly and insignificant saints of God. These are natural gifts, normal graces bestowed by the power of God through laws instituted before the foundation of the world. It is part of the Lord’s orderly program.

2 Nephi 31: 1

 
“And now I, Nephi, make an end of my prophesying unto you, my beloved brethren. And I cannot write but a few things, which I know must surely come to pass; neither can I write but a few of the words of my brother Jacob.”
 
Don’t make any mistakes, Nephi was a prophet. He knew he was a prophet. He also knew his testimony and explanations were indeed prophesy. So, in case you were wondering, here he removes any doubt. He is “making an end of my prophesying unto you.” And he identifies “you” to mean his “beloved brethren.” Who would that be? Could gentiles be included as his “beloved brethren?” What would a gentile have to do or be in order to qualify for that description? They why aren’t you doing that?
 
Why “cannot” he “write but a few things” further? Is there a limit put upon his prophecy for us? (1 Nephi 14: 28.) Would he have liked to have said more? Does he assure us what he did write is true and complete as far as permitted to be written? (1 Nephi 14: 30.)
 
What does it mean that he knows it “must surely come to pass?”  How can he know that? What does it mean about the information we have in his record? How closely was the information given in conformity with what the Lord wanted him to reveal? How seriously should we take the record or prophecy of Nephi?
 
Why does Nephi refer again to his brother Jacob? What did Nephi and Jacob have in common in their faith and knowledge? (2 Nephi 11: 2-3.) What does this imply about the validity of their testimony, their prophecy, their commission to deliver words of warning? What level of attention should their words attract from us? If we give them strict heed, will they lead us in the way of life and salvation?
 
As he ends his record, an aging and dying prophet, whose journey began on another continent is pleading to us to save ourselves. He has been such a significant source of faith in moments of despair, that when the Lord was reminding Joseph Smith of faith in troubled times, He drew directly from Nephi’s life. Joseph was in Liberty Jail, abandoned by force of arms by his people, who had been evicted from Missouri. The governor had ordered the extermination of Mormons if they remained. Joseph’s people had been killed, mobbed, evicted, driven in the snow from Missouri, their property pillaged, their women abused, and their houses burned. In a dungeon cell, Joseph was lamenting his plight. He felt abandoned by the Saints, and by God. As he pled for relief, the Lord told him to face adversity without complaint, because it would ultimately be for his good. When the Lord spoke and reminded Joseph of moments of despair over which faith and hope triumphed, one of the moments used was taken from Nephi’s life:

“if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good.” (See, 1 Nephi 18: 13-16.)
 
It was no accident that the 116 pages were lost, compelling the use of Nephi’s full record to begin the Book of Mormon. It was a “wise purpose” indeed. (Wds. of Mormon 1: 6-7.) These words were always destined to come to us unabridged, from the hand of Nephi unaltered, translated by the gift and power of God into our language by Joseph Smith. Now they confront us, inform us, elevate us, warn us and deliver to us the means of obtaining the fullness of the Gospel of Jesus Christ.

2 Nephi 28: 15

“O the wise, and the learned, and the rich, that are puffed up in the pride of their hearts, and all those who preach false doctrines, and all those who commit whoredoms, and pervert the right way of the Lord, wo, wo, wo be unto them, saith the Lord God Almighty, for they shall be thrust down to hell!”
Now we reach a terrible point. Nephi records an inspired condemnation. For a person in Nephi’s position, recording words of condemnation holds terrible significance. They are not written unless they are instructed to do so, because their words will be fulfilled. I’ve explained this in Beloved Enos.

Nephi pronounces three “wo’s.” This is a three fold condemnation. It goes beyond this life. It will follow them into the hereafter.

Associated with the three “wo’s” are three names used for God: “Lord God Almighty.” It is a three fold assertion of divine authority. “Lord” refers to the Savior as Guide. “God” refers to Divine right and authority. “Almighty” refers to the irrevocable nature of the word used by God, and in turn the words given to Nephi. When you are confronted with all three, the “wo’s” are pronounced by a power that cannot be altered.

This is more than a setback in the hopes of the “learned, and the rich” who are being condemned. This is a condemnation which reaches into hell itself. It is so significant a pronouncement that when you read it you should pause and think of the dreadful import for anyone who fits into the curse.

Those, who in their pride, use the precepts of men as the basis for their “preaching false doctrines,” are not just wrong, they are damned for this perversion of the religion entrusted to them to preach in purity and truth.

In effect, they were given a precious and eternally significant treasure, and they have diverted it into something that makes them rich, puffed up, and powerful. It is tragic. It is pitiful–meaning it should inspire pity in each of us. These could be well meaning people who have fallen into this error. But they claim to preach the truth, using God’s name in vain, while they spread a vain religion which cannot bring people to the knowledge of Christ.

Who would wish such a condemnation upon others? Who can read these words and not be moved with compassion and alarm for those who have fallen under this condemnation? Who would not remove it from those who are condemned if they could?

Nephi could not make a greater plea for the salvation of all those involved. The pronouncement is terrible and its implications eternal. Yet this verse seems to have escaped notice.

Who alone claims they are speaking for God Himself when they preach?  Who could possibly qualify for this level of condemnation? This should make all of us think long and hard about any utterance we speak before we make our assertions “in the name of Jesus Christ.” The thoughtlessness which accompanies that expression among the Saints is contrary to the seriousness of the condemnation we invite if we preach false doctrine while puffed up in pride; thereby perverting the right way of the Lord.

In an example which is chilling to read, the first anti-Christ we encounter in the Book of Mormon (Sherem) uses this phrase to justify his preaching. He accuses Jacob of “perverting the right way of God.” (Jacob 7: 7.) He brings himself under Nephi’s curse. It was a small thing, therefore, for Jacob to reiterate the condemnation of Nephi against Sherem. (Jacob 7: 14.) Jacob was merely repeating what Nephi had already pronounced. And since Nephi had sealed the condemnation, it would be Nephi, not Jacob, who was responsible for the cursing.
This three fold wo, and use of three titles for God all suggest that teaching false doctrine and using man’s learning, while being filled with pride is so grave an offense that great care should always be taken before teaching, preaching or expounding on the Gospel. Only a fool would undertake to do so without knowing their words are approved of God. You cannot take cover using a Correlation Department, or a commentary, or a scholar’s words, or a selected bibliography. When you presume to preach the truth, you need to realize how serious a matter you are undertaking. Joseph Smith wrote from Liberty Jail: 
“The things of God are of deep import; and time, and experience, and careful and ponderous and solemn thoughts can only find them out. Thy mind, O man! if thou wilt lead a soul unto salvation, must stretch as high as the utmost heavens, and search into and contemplate the darkest abyss, and the broad expanse of eternity—thou must commune with God. How much more dignified and noble are the thoughts of God, than the vain imaginations of the human heart! None but fools will trifle with the souls of men. 
“How vain and trifling have been our spirits, our conferences, our councils, our meetings, our private as well as public conversations—too low, too mean, too vulgar, too condescending for the dignified characters of the called and chosen of God, according to the purposes of His will, from before the foundation of the world!”  (DHC 3: 295-6.)
When we speak about Christ and His Gospel with others, we should do so with a sense of terrible awe and fear. If we have doubts about our message, we should remain silent rather than risk proclaiming what may be an error. It is a burden to be carefully undertaken.
As Nephi warns about our day, there will be many who will teach vain, foolish and false things coming from the precepts of men.