Part 9

With the confidence and the testimonies of the elders thus expressed, Joseph Smith proceeded further to prepare the revelations for publication. It was decided by the conference that Oliver Cowdery should carry the commandments and revelations to Independence, Mo., where the printing press of the Church was located. The Prophet should prepare and arrange the revelations by the time Elder Cowdery left--"which was to be by--or, if possible, before--the 15th of the month" (November).[E] In due time, the work of compilation was accomplished; the volume of modern scripture was dedicated by prayer to the service of the Almighty, the Prophet himself performing the ordinance;[F] John Whitmer was appointed to accompany Oliver Cowdery through the wild frontier to Independence; and the sacred record was sent on its way to Zion.

[Footnote E: "History of the Church," Vol. I, p. 290.]

[Footnote F: "History of the Church," Vol. I, p. 234.]

The printing of the sacred book did not progress rapidly. On the twenty-fifth of June, 1833, more than a year after the holding of the special conference, Sidney Rigdon wrote a long letter, in behalf of the Presidency of the Church, to W. W. Phelps and others in Zion. "We have received your last," he writes, "containing a number of questions which you desire us to answer. * * *

"First as respects getting the Book of Commandments bound we think it is not necessary. They will be sold well without binding, and there is no book-binder to be had that we know of, nor are there materials to be had for biding, without keeping the books too long from circulation."

Later in the same letter, the writer says, "We have received some revelations within a short time back, which you will obtain in due season." And a little later, still, in the same letter, the writer calls attention to some typographical errors in the fortieth and forty-fourth chapters of the forthcoming book.[G] Evidently, then, the work of printing the sacred book had progressed so far that preparations had to be made for binding the book; yet, there was still time apparently to add new revelations and to make corrections.

[Footnote G: "History of the Church," Vol. I, pp. 362-364.]

A little less than a month after writing the letter mentioned above, Sidney Rigdon wrote another in behalf of the Presidency. In the latter letter he writes, "Consign the box of the Book of Commandments to N. K. Whitney & Co., Kirtland, Geauga County, Ohio, care of Kelly and Walworth, Cleveland, Cuyahoga County, Ohio."[H] Evidently, the first edition of the Book of Commandments was nearing completion. The Sacred Book of today was soon to be sent out into the world.

[Footnote H: "History of the Church," Vol. I, p. 369.]

Unfortunately, however, the shipment was never made. On July 20th, 1833, a mob collected near the Church printing office in Independence, and demanded that the printing office and the store be closed, and that all mechanical labors cease.[I] The Church leaders in Zion refused to comply with these unreasonable demands. Thereupon, the mob rushed upon the building, destroyed papers and publications, seized materials of value, turned the family of Wm. W. Phelps out of doors, and razed the building to the ground. Only a few copies of that edition of the Book of Commandments as far as printed were saved from destruction.[J]

[Footnote I: "History of the Church," Vol. I, p. 390.]

[Footnote J: "History of the Church," Vol. I, pp. 411, 412.]

Somewhat over a year later, the Church prepared again to publish the revelations. A printing house had been established in Kirtland, Ohio. The conditions seemed favorable for the putting forth of the Book of Commandments. On September 24, 1834, at a meeting of the High Council, at Kirtland, a committee was appointed "to arrange the items of the doctrine of Jesus Christ, for the government of the Church of Latter-day Saints, which Church was organized and commenced its rise on the 6th of April, 1830. These items are to be taken from the Bible, Book of Mormon, and the revelations which have been given to the Church up to this date, or that shall be given until such arrangements are made." President Joseph Smith, Jun., Oliver Cowdery, Sidney Rigdon, and Frederick G. Williams were appointed the committee.[K]

[Footnote K: "History of the Church," Vol. II, p. 165.]

This committee, it seems, worked with energy at the task of compiling and printing. On August 17, 1835, a little less than a year after their appointment, the committee finished their appointed labor, and a general assembly of the priesthood was called to accept the volume of sacred scripture. In the afternoon session of the assembly Oliver Cowdery introduced to the priesthood the "Book of Doctrine and Covenants of the Church of the Latter-day Saints." William W. Phelps and John Whitmer voluntarily testified to the divine authenticity of the new volume of Scripture. Thereafter, the presidents of the High Councils of Kirtland and Missouri, and the presidents of the several quorums of the priesthood bore testimony that the revelations in the book were true and that the book should become "a law and a rule of faith and a practice to the Church." Finally, the general authorities and the whole assembly accepted the book by unanimous vote as the doctrine and covenants of their faith. William W. Phelps read also the following testimony of the twelve apostles to the truth of the Book of Doctrine and Covenants:

_"The testimony of the Witnesses to the Book of the Lord's commandments, which commandments He gave to His Church through Joseph Smith Jun., who was appointed, by the voice of the Church, for this purpose_.

"We therefore feel willing to bear testimony to all the world of mankind, to every creature upon the face of all the earth, that the Lord has borne record to our souls, through the Holy Ghost shed forth upon us, that these commandments were given by inspiration of God, and are profitable for all men, and are verily true. We give this testimony unto the world, the Lord being our helper; and it is through the grace of God the Father, and His Son Jesus Christ, that we are permitted to have this privilege of bearing this testimony unto the world, in the which we rejoice exceedingly, praying the Lord always that the children of men may be profited thereby.[L] (Signed)

"THOMAS B. MARSH, DAVID W. PATTEN, BRIGHAM YOUNG, HEBER C. KIMBALL, ORSON HYDE, WM. E. MCLELLIN, PARLEY P. PRATT, LUKE S. JOHNSON, WILLIAM SMITH, ORSON PRATT, JOHN F. BOYNTON, LYMAN E. JOHNSON."[M]

[Footnote L: "History of the Church," Vol. II, pp. 243-45.]

[Footnote M: In this testimony of the Twelve to the Book of Doctrine and Covenants, as published in the History of Joseph Smith in the "Millennial Star," the names of the Apostles were not appended, but it is thought proper that they should be inserted here in the order in which they stood in the quorum. The document was undoubtedly prepared before the departure of the Twelve for the East, as it was well known that the work of the committee on selection and compilation would present the Doctrine and Covenants to a general assembly before the Twelve would return.--"History of the Church," Vol. II, p. 245, footnote.]

Thus was the "Book of Doctrine and Covenants" accepted by the Church as a divinely inspired work. And what is the "Book of Doctrine and Covenants"? First, there appears in the book a series of seven "Lectures on Faith," prepared during the year 1835. "They are not to be regarded," we are told, "as of equal authority in matters of doctrine with the revelations of God in the Doctrine and Covenants," but as judiciously written and compiled, and as profitable doctrine.[N] There follow one hundred thirty-six sections, or chapters, of the book proper. One of these, section 136, is a revelation to Brigham Young. Nine others, sections 102, 121, 123, 127, 128, 130, 131, 134, and 135--are not direct revelations in the usually accepted sense, but are minutes of important meetings, prayers and prophecies, addresses to the Saints, letters, instructions, and so forth, containing important doctrines. The rest--one hundred twenty-six sections in all--are revelations from the Lord through the Prophet Joseph Smith to the Church, or to individuals in the Church. In these one hundred thirty-six sections may be found instructions that pertain to the organization of the Church and to the doctrines of the Church. While there have been many revelations received since the first Book of Doctrine and Covenants was published--while, indeed, the Church leaders today are prophets, seers, and revelators--yet the early revelations are so replete with doctrinal instruction, that we may find there sufficient directions for the establishment and the building up of the Church of Christ.

[Footnote N: "History of the Church," Vol. II, p. 176. footnote.]

The Doctrine and Covenants meets conditions, not of two thousand years or more before Christ, but of the present day. It gives specific directions for the establishing and the maintaining of the Church of Christ, not among an oriental people in a primitive age, but among an active people in a progressive age. The living oracle of God is of far more value than the breathless letter. The living prophet is the oracle of God; and the Book of Doctrine and Covenants--the Sacred Book of today--is the record of the revelations received today for the people of today.

XV.

THE KEYS OF GATHERING.

Sunday, the 3rd of April, 1836, was a momentous day in the history of the Church. Since the day of its organization, the Church had increased and had prospered in all things. The first conference of the Church was held June 9th, 1830. It is estimated that the membership then was twenty-seven. On the twenty-sixth of September of the same year, the second conference of the Church was held. There were then sixty-two devotees of the restored Gospel. In January of the following year, 1831, the Prophet moved to Kirtland, Ohio. His followers then could not have numbered more than eighty, since he wrote in the previous month that the Church "from Colesville to Canandagua, New York, numbered about seventy members." In Kirtland the restored faith soon took root and grew rapidly. A conference was held there from the third to the sixth of June, 1831, and the "congregation at this conference numbered two thousand souls." Thus the Church increased in membership from year to year until it soon numbered ten thousand and more. But it was not in increased membership only that the Church showed prosperity. In temporal matters the blessings of the Lord soon became abundantly manifest. The Saints acquired lands, and built houses; and they began to take possession of the promised land of Zion. In spiritual matters, too, the Saints were made to feel that the Lord was near at hand. Many revelations were given to them through the Prophet Joseph Smith. And in the year 1836, a Temple was completed in Kirtland. It was eighty feet long, sixty feet wide, fifty feet high to the top of the walls, with a tower one hundred ten feet high. On Sunday, March twenty-seventh, this temple was dedicated to the Lord; and one week later, Sunday, April 3rd, there were given to Joseph Smith and Oliver Cowdery some of the most glorious manifestations recorded in the annals of history.

The day had been devoted to service in the Lord's House. Joseph Smith had taken part in the ceremonies of the day, and had listened to discourses delivered by the brethren. After the administration of the Lord's supper in the afternoon service, "I retired to the pulpit," writes the Prophet, "the veils being dropped, and bowed myself, with Oliver Cowdery, in solemn and silent prayer."[A] After rising from prayer, the visions of heaven burst open before these divinely appointed men. First appeared to them the Lord Jesus Himself. He stood upon the breast-work of the pulpit. Under His feet appeared a paved work of pure gold in color like amber. His eyes shone like a flame of fire. His hair was white, like pure snow. His countenance was more radiant than the sun. His voice was like the rushing of great waters.

[Footnote A: "History of the Church," Vol. II, p. 435.]

"I am the first and the last," he said, "I am he who liveth, I am he who was slain, I am your advocate with the Father. * * * Behold, I have accepted this house, and my name shall be here, and I will manifest myself to my people in mercy in this house. * * * Yea, the hearts of thousands and tens of thousands shall greatly rejoice in consequence of the blessings which shall be poured out, and the endownent with which my servants have been endowed in this house; and the fame of this house shall spread to foreign lands, and this is the beginning of the blessing which shall be poured out upon the heads of my people. Even so. Amen."[B]

[Footnote B: Doc. and Cov. 110:1-10.]

In this wise did the Lord Jesus accept the work of His servants. In this wise did He appear personally before them. And in this wise did He inaugurate marvelous manifestations fraught with blessings to the Saints. Twice before in this dispensation it is recorded that the Lord manifested Himself in vision to His chosen Prophet. Once He had appeared together with the Father in answer to the boy's earnest prayer. Again He had appeared to the Prophet and his associate, Sidney Rigdon, to declare the glories of the world to come. And now He comes again, to approve the labor accomplished by His servants, and to inaugurate the actual work of redemption for both the living and the dead.

Immediately after the vision of the Savior there opened to the seer another vision of heaven. Ages before, the Lord God had selected the children of Israel to become His chosen people. The divine plan of salvation for the human race anticipated a fall from grace and an atonement. Through the fall came death to all men; and through the atonement came eternal life. As the fall came through the sin of one, so the atonement came through the voluntary sacrifice of another. But that this Savior might become the living hope of the world, it became necessary to designate the people--even the family--from among whom He should spring. Hence the Chosen people--Israel--to whom the promise of Messiah was made. All might have been well with Israel had they not been a stiff-necked people. But through their perverseness of heart, they called down upon them the wrath of God. Along with promises of deliverance and salvation, came predictions of evil to follow disobedience. And Israel was disobedient. Finally, when the Savior had come as predicted to redeem the world, and the iniquity of Israel was full, the Chosen People was broken; the nation to whom the Savior had come became scattered, and was sifted like dust among the peoples of the earth. It was the punishment foretold. To consummate the plan of salvation, must come a gathering of the dispersed tribes of Israel.

Accordingly, the vision that followed upon that of the Savior on the memorable 3rd of April, 1836, revealed to Joseph and Oliver, Moses, the Prophet of the deliverance of old. "After this vision was closed," we read, "the heavens were again opened unto us, and Moses appeared before us, and committed unto us the keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north."[C]

[Footnote C: Doc. and Cov. 110:11.]

The nature of this commission is plain. First, the great Prophet Moses, to whom had been committed the authority of restoring once before a captive Israel to their promised land and freedom, now commits those keys of gathering and restoration to the Prophet Joseph Smith and his associate Oliver Cowdery. Then, with the power of this authority conferred upon them, Joseph and Oliver may commission others; the story of the restoration of the Gospel may be carried to the scattered house of Jacob; the actual work of redeeming Israel may be begun. This, as the Lord had said in the vision before, was the beginning of the blessing which should be poured out upon the heads of His people.

But it was not the house of Israel alone that should profit by the restoration of the Gospel. Even before the twelve sons of Jacob had been chosen to become the fathers of the twelve tribes of Israel, the God of heaven had promised that the blessing of a Savior should attend all the children of the world.

"I will make of thee a great nation," the Lord had said to Abraham, "and I will bless thee, and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed."[D] Not only to the children of Abraham, then, should the Gospel be preached, but to all people, and through obedience to the Gospel they should become the children of Abraham. If the restored Gospel were, then, to become the power of God unto salvation to all the earth-children of God, there must needs be a restoration, not only of the authority to gather and to redeem Israel, but also of the authority to preach the Gospel to the world at large.

[Footnote D: Gen. 12:2, 3.]

Accordingly, after the vision of Moses was closed, there appeared another glorious vision to the two young chosen prophets. "After this," we read, "Elias appeared, and committed the dispensation of the Gospel of Abraham, saying, that in us, and our seed, all generations after us should be blessed."[E]

[Footnote E: Doc. and Cov. 110:12.]

The nature of this commission, too, is plain. It becomes the sacred mission of the Saints to do all in their power, not to save Israel alone, but to become a blessing to all generations of all men--to cry the Gospel of repentance to the world, that all men, whether Jew or Gentile, may hear it and obey it. Elias--a prophet of whom we know but little[F]--apparently held last the keys of the dispensation of the Gospel of Abraham. In proper time he comes, in harmony with the divine plan, and commits those keys to the men who are to carry off the labors of the dispensation of the fulness of times. This, again--as the Lord had said in the vision before--was the beginning of the blessing which should be poured out upon the heads of His people. And thus was consummated another act in the great drama of the Restoration. The authority for accomplishing the salvation of the living was restored in full. The story of the restoration of the authority for the salvation of the dead we must leave for another chapter.

[Footnote F: Doc. and Cov. 27:6, 7.]

XVI.

THE FATHERS AND THE CHILDREN.

The glorious visions in which had appeared Moses and Elias were closed. Joseph and Oliver stood before the pulpit of the temple waiting. But why should they wait for further manifestations? What more could they now expect? Or, what more, indeed, could now be given them? All the living children of the world were provided for. Authority to preach and to baptize Joseph and Oliver had held before the appearance of Moses and Elias. But Israel was a special people. Upon Israel had been passed a special sentence. Moses was the great lawgiver and deliver of ancient Israel. Therefore, that everything might be done in order, Moses came to restore the special authority of redeeming and gathering the chosen people. In like manner, Elias was he who held particularly the authority of the dispensation of the gospel of Abraham. Accordingly, in the last days, that everything might be done in order, the authority of the dispensation of the gospel of Abraham was restored by him who held it to the great American prophet, though he held already the full authority of the Priesthood of the Son of God. Thus, the redemption and the salvation, not of living Israel alone, but of all the living human family were provided for. What more could the Prophet and his companion await?

It is said in the Jewish Scripture that every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father.[A] But the very fact that the keys of authority are restored to preach the gospel to the living presupposes a loss of that authority, and a departure from the true doctrine of the Christ. There have died many hundreds of thousands who have not confessed Jesus. Indeed, even at the present time, there die daily in the best Christian lands thousands of persons who have never heard the joyful sound of the Gospel of the Lord. Yet, only through obedience to the Gospel, may mortals be saved. The living may by good chance hear it; but what provision has been made for the dead?

[Footnote A: Phil. 2:11.]

During the visions of the night of September 21st, 1823, the Angel Moroni read to the Prophet Joseph these words of Malachi: "Behold I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord; and he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at its coming."[B]

[Footnote B: Doc. and Cov. sec 2.]

The words of the prophet predict undoubtedly a plan for the salvation of the dead. And that the unconverted dead shall have the opportunity of being saved becomes absolutely necessary to the accomplishment of the great scheme of redemption. The Gospel was not designed to save only a few. The whole human family, both the living and the dead--and those yet to be, as well--may gain eternal life through obedience to the Gospel. The world hereafter will be a kingdom of glories, and a glory of kingdoms. Each one who has lived upon the earth will be awarded the degree of exaltation he merits. The children of the great Father of all will be assigned in His kingdom of glories to places they have earned; and each in his place will inherit, to the glory of the Father, a position equal to his earthly achievement. All this seems simple enough. But the kingdoms of the Father will include all His earth-children; and the more that have proved themselves worthy of exaltation and blessing, the greater will be His eternal joy. So also with each of the children, in turn. In the celestial glory each one's kingdom will comprise those of one's own family; and thus the glory of kingdoms will increase from generation to generation, each bound to the other--and all to the great Father--by the ties of kindred. The perfecting of the ties of kindred through a work done by the living for the dead, is undoubtedly what Paul had in mind when he said, speaking of the fathers of Israel, that "they without us should not be made perfect;"[C] and again, "for to this end Christ both died, and rose and revived, that he might be Lord both of the dead and living."[D] Hence, it becomes a matter of first importance to provide for the salvation of the dead. Hence, too, Joseph and Oliver might well wait, after they had been commissioned with authority to save the living, to learn if the Lord had further keys of authority to confer upon them.

[Footnote C: Heb. 11:49.]

[Footnote D: Rom. 14:9.]