Thought: - "This day or organization was, in effect, a day of commencement, the graduation for Joseph from 10 years of remarkable schooling. It had begun with the incomparable vision in the grove in the spring of 1820, when the Father and the Son appeared to the 14 year old boy. It had continued with the tutoring from Moroni, with both warnings and instructions given on multiple occasions. Then there was the translation of the ancient record, and the inspiration, the knowledge, the revelaton that came from that experience. There was the bestowal of divine authority, the ancient priesthood again conferred upon men by those who were its rightful possessors-John the Baptist in the case of the Aaronic Priesthood, and Peter, James, and John in the cases of the Melchizedek. There were revelations, a number of them, in which the voice of God was heard again, and the channel of communication opened between man the Creator. All of these were preliminary to that historic April 6." (GBHinckley, Ensign, Apr. 1980 p. 11-12)
Book of the
Week- "Eyewitness Accounts of the Restoration"
Milton V. Backman, Jr.
Church History By The Year
|
1829-Apr. 7-Jul.
|
Book of Mormon translated
|
|
1829-May 15
|
John the Baptist restores Aaronic Priesthood -JSH
1:68-75
|
|
1829-May 25
|
Samuel Smith baptized
|
|
1829-May-June
|
Peter, James & John restore Melchizedek
Priesthood#
|
|
1829-June 1
|
Joseph and Oliver move to Fayette, New York-Moroni
moves plates
|
|
1829-June
|
Hyrum, David & Peter Jr. baptized
|
|
1830-March 26
|
Book of Mormon goes on Sale
|
|
1830-April 6
|
Church organized Peter Whitmer home-Fayette, New
York@
|
|
1830-April 11
|
First Public Discourse Oliver Cowdery
|
|
1830-April
|
1st Miracle Newell Knight-Colesville
|
|
1830-June 9
|
First Conference -Fayette
|
|
1830-Sept. 26
|
2nd Conference -Fayette
|
# Addison Everett said: [Joseph] “said that
at Colesville , New York , in 1829, he and Oliver Cowdery were under arrest on
a charge of deceiving the people. . . . [While conferring with their attorney
in private he advised them] ‘If they get hold of you they will perhaps do you
bodily injury; and I think the best way for you to get out of this is to get
right out there,' pointing tot he window and hoisting it. “They got into the
woods. . . a few rods from the house. It was night and they traveled through
brush and water and mud, fell over logs, etc., until Oliver was exhausted. Then
Joseph helped him along through the mud and water, almost carrying him. “They
traveled all night, and just at the break of day Oliver gave out entirely and
exclaimed, ‘Oh, Lord! Brother Joseph, how long have we got to endure this
thing?' “They sat down on a log to rest, and Joseph said that at that very time
Peter, James and John came to them and ordained them to the
apostleship. “They had sixteen or seventeen miles to go to get back to Mr.
Hale's, his father-in-law's, but Oliver did not complain any more of fatigue.”
(Letter of Addison Everett to Oliver B. Huntington, February 17, 1881, Young
Women's Journal, II (November, 1890), 76–77).
@April 6, 1830-1)Prayer,
2)Sustain Joseph & Oliver as their teachers in the things of the Kingdom of
God. (Unanimous) 3)Joseph ordained Oliver an Elder in the church-Oliver
ordained Joseph. 4)Sacrament passed to the "6" Joseph (24), Oliver
(23), David (25), Hyrum (30), Peter Jr. (20), Samuel (22). 5)All Baptized or
re-baptized (probably before meeting). 6) Confirmed members and given gift of
Holy Ghost. 7) The Holy Ghost was poured out upon us to a very great
degree-some prophesied , whilst we praised the Lord and rejoiced
exceedingly" (HC 1:78). 8) D&C 21 received, 9) Ordinations to other
offices of priesthood. 10) Expressions of Faith. 11) Closing Prayer.
12)Additional Baptisms (Joseph Sr. (55), Lucy (55), Martin (47), Porter
Rockwell (18)?
Part II - Doctrine and Covenants
Thought- But the Doctrine and Covenants is unique
among our books of scripture. It is the constitution of the Church. While the
Doctrine and Covenants includes writings and statements of various origins, it
is primarily a book of revelation given through the Prophet of this
dispensation. These revelations open with a thundering declaration of the
encompassing purposes of God in the restoration of His great latter-day work: “Hearken,
O ye people of my church, saith the voice of him who dwells on high, and whose
eyes are upon all men; yea, verily I say: Hearken ye people from afar; and ye
that are upon the islands of the sea, listen together.“For verily the voice of
the Lord is unto all men, and there is none to escape; and there is no eye that
shall not see, neither ear that shall not hear, neither heart that shall not be
penetrated.” (D&C
1:1–2.) From that majestic opening there
unfolds a wondrous doctrinal panorama that comes from the fountain of eternal
truth. Some is direct revelation, with the Lord dictating to His prophet. Some
is the language of Joseph Smith, written or spoken as he was moved upon by the Holy Ghost. Also included is his narrative of events that occurred
in various circumstances. All brought together, they constitute in very
substantial measure the doctrine and the practices of The Church of Jesus Christ of
Latter-day Saints. I look with wonder at the farm boy of Palmyra. He had very
little of schoolbook education. He knew little of the classroom. His
opportunity for reading was severely restricted. But as an instrument in the
hands of the Almighty, he spoke words that have become the law and the
testimony of this great, vital work. The Doctrine and Covenants is a conduit
for the expressions of the Lord to His people. The variety of matters the book
deals with is amazing. They include principles and procedures concerning the
governance of the Church. Unique and remarkable rules of health, with promises
both physical and spiritual, are set forth. The covenant of the eternal
priesthood is described in a manner not found elsewhere in scripture. The
privileges and blessings—and the limitations and opportunities—of the three
degrees of glory are announced, building on Paul’s brief mention of a glory of
the sun, and of the moon, and of the stars. Repentance is proclaimed in
language clear and compelling. The correct mode of baptism is given. The nature of the Godhead, which has troubled
theologians for centuries, is described in language understandable to all. The
Lord’s law of finance is pronounced, mandating how funds for the operation of
the Church are to be acquired and disbursed. Work for the dead is revealed to
bless the sons and daughters of God of all generations. It is evident from
reading the Doctrine and Covenants that Joseph Smith had an all-encompassing
understanding of the eternal purposes of God. The Bible is precious and
wonderful. Feast on its strong and beautiful language. Likewise, draw strength
and resolution, inspiration and challenge, from the Book of Mormon. Then
receive instruction and understanding and promises of hope, comfort, and
strength from the revelations of God given to this generation as recorded in
the Doctrine and Covenants. I love the language of the book. I love the tone of
its words. I marvel at the clarity and strength of its statements, of its
doctrinal expositions and prophetic promises. (GBH, 1st Counselor in 1st
Presidency, Ensign, Jan. 1989)
Book
of the Week-
"Making Sense of the Doctrine and Covenants- A Guided Tour Through Modern
Revelation" Steven C. Harper.
Four Revelations in April 1829 (6-9) -
Most important documents extant today in learning about how the Book of Mormon
was translated.
Section 6 - This section is a revelation reminding Oliver that he already
had a revelation
Vs. 1-9 - See D&C 11:1-9 (Hyrum);
12:-1-5 (Joseph Knight Sr.); 14:-1-5 (David Whitmer) See 61:18.
Vs. 8-22- (18 things)
Vs. 9 - Say nothing but repentance -
See Jer. 23:17 -"They say unto every one that walketh after the imagination
oh his own heart, No evil shall come upon you."
Vs. 10-12 - Oliver had 2 gifts. The
gift of revelation (vs. 10-12) and the gift to translate (vs. 25-28)
Vs. 18 - "Stand by my Servant
Joseph" - What does it mean to us to stand by Joseph? We do not
have a doctrine of infallibility. Joseph himself was quick to admit his own
shortcomings, but he was also a very good and stable boy and man. Our
testimonies are vital, but not sufficient by themselves. The Bible reminds us
that even the devils believe in Jesus (see James 2:19). Our love and respect
for Joseph Smith is important, but if it is not incorporated into our lives
internally and consistently, we cannot stand by Joseph. We may not expect to
have the same experiences that Oliver Cowdery and others had with Joseph Smith,
but we can expect to have the same convictions—and to demonstrate them in the
same way that Brigham Young, Heber C. Kimball, John Taylor, Wilford Woodruff,
and countless more anonymous thousands have since the Restoration of the
gospel. Such conviction comes to us by study, by faith, and by always acting
appropriately—and it is hard work. Those who I have named, as well as legions
of others, have obtained this witness and internalized it through the
manifestations of the Holy Ghost. The Holy Ghost is anxious to confer this
sustaining knowledge to us because the testimony of Joseph’s work and mission
is key and central to our testimony of that which is most important of all:
that Jesus is the Christ, our Savior and Redeemer, and the literal living Son
of our living Heavenly Father. How grateful we are to Joseph for his worthiness
to witness what he did for us. How grateful we should be that we are allowed to
“stand by” Joseph with our own actions and testimonies of the Father and the
Son. (Elder Cecil O.
Samuelson in the Feb. 2012 Ensign, p.
34.)
vs. 22-23 - Joseph didn't know of
Oliver's Manchester experience.
Vs. 28 - Oliver is to be the 2nd
witness of the power of translation.
Section 7- The only section in the D&C which
is a translation. Doctrine and Covenants 7 is one of
seven sections received by means of the Urim and Thummim (see D&C 3; 6; 7;
11; 14; 15; 16). Alma 45 or 3 Nephi 28 or John 21. "The parchment John
wrote and hid is apparently the original source for his New Testament Gospel.
The revelation of the parchment to Joseph and Oliver restores much that was
lost from the final few verses of john 21. . . This knowledge clarifies an
ambiguous Bible passage and satisfied Joseph and Oliver's curiosity. But even
that much places in comparison to the rest of the work the revelation does. It
restores to the Bible record the truth that Jesus gave keys of salvation to
Peter, James, and John. The revelation confirms that the Bible is true, even as
it confirms that the bible is incomplete. Nor is it sufficient for salvation.
Apostles with keys are required for that." (Harper, p. 41)
Section 9-
Vs. 8 What is the Lord teaching Oliver
about translation and all of us about revelation of any kind?
I would like to translate like Joseph.
I would like to play the piano like... or sing like... or understand the
scriptures like... or work computers like... What had Joseph done to prepare
himself to translate? JSH 1:8- serious reflection, deep and poignant feelings,
attended meetings, searched scriptures for 2 years before the first vision, met
with an angel all night and then for 4 years, experienced a terrible ordeal
with Martin Harris, been chastised, persecuted by friends, in-laws, pastors and
priests, had the plates since September 1827 until April 1829 with the Urim and
Thummim....
Church History By The Year- Oliver
Cowdery-5'5" -
155 POUNDS - DARK WAVY HAIR
|
1806-Oct. 3
|
Oliver Cowdery born
|
Wells, Rutland County,
Vermont
|
|
1828-29
|
Teacher Manchester*
|
Lived for a time with the
Smiths, had a chance meeting with David Whitmer
|
|
1829-April 2
|
Joseph prays for a scribe
|
Is informed that one is
coming- Not surprised at Oliver's arrival
|
|
1829-April 5
|
Introduced to Joseph
|
By Samuel in Harmony
|
|
1829-April 7
|
Began as scribe for Joseph
|
Scribe for most of Book of
Mormon
|
|
1829-April
|
Mentioned in D&C 6
|
Mentioned in 31 Sections
of the D&C
|
|
1829-May 15
|
W/Joseph for John the
Baptist's visit-D&C 13
|
Melchizedek Priesthood
(D&C 27:12; 128:20) Moses, Elijah and Elias (D&C 110)
|
|
1829-June
|
One of 3 Witnesses
|
To Book of Mormon
|
|
1829-July
|
Made Printers Copy
|
|
|
1830-April 6
|
2nd Elder 1- of 6
|
Organization of Church-
Oliver 23 years old
|
|
1830-Winter
|
Led Lamanite mission
|
Returned to Ohio August
1831
|
|
1831-Nov.
|
Back to Missouri
|
To Print Revelations
|
|
1832-Dec. 18
|
Married Elizabeth Ann
Whitmer
|
6 kids-No grandkidsOliver-25;Elizabeth
17th b-day-
|
|
1833-July
|
Left Mo. to tell Joseph
|
Printed paper in
Kirtland-Evening & Morning Star
|
|
1834-May-Aug.
|
Joseph leads Zions Camp
|
Oliver & Sidney lead
those in Kirtland
|
|
1834-Dec. 5
|
Asst. President of Church
|
Placed him ahead of
Counselors in 1st Presidency
|
|
1835-Feb. 14
|
Assisted in choosing
Apostles
|
With other 2 witnesses
|
|
1835-Aug. 21
|
Child-Marie born to
Elizabeth
|
Only child/of 6 who lived
to adulthood-no children
|
|
1836-April 3
|
Kirtland Temple w/ Joseph
|
Jesus, Moses, Elijah &
Elias restore keys-D&C 110
|
|
1837-Oct
|
Returned to Missouri
|
|
|
1838-Apr. 12
|
Excommunicated for
Apostasy
|
In Missouri
|
|
1838-1848
|
Practiced Law in Ohio
& Wisc.
|
Michigan?
|
|
1848
|
Ran for State Legislature
|
Wisconsin
|
|
1848-Nov. 12
|
Rebaptized by Orson Hyde
|
Kanesville, Iowa
|
|
1849-Jan.
|
Enroute to visit the
Whitmers
|
2 week visit with Samuel
Richards
|
|
1850-March 3
|
Died of consumption (43
yrs. old)
|
Richmond, Missouri
|
"Oliver
died the happiest man I ever saw. After shaking hands with the family and
kissing his wife and daughter, he said: `Now I lay me down for the last time: I
am going to my Savior'; and he died immediately with a smile on his face."
(David Whitmer)
George
A. Smith, reported the following: "It is said, and I presume correctly,
that Oliver Cowdery remarked at one time to Joseph Smith, 'If I should
apostatize and leave the Church, the Church would be broken up.' The answer of
the Prophet was, 'What and who are you? This is the work of God, and if you
turn against it and withdraw from it, it will still roll on and you will not be
missed."
"I
am firmly of the opinion that had Oliver Cowdery remained true to his covenants
and obligations as a witness with Joseph Smith, and retained his authority and
place, he and not Hyrum Smith, would have gone with Joseph Smith as a prisoner
and to martyrdom at Carthage"
(Joseph Fielding Smith, DS 1:219)
Elder
Phineas H. Young, who was present at his [Oliver Cowdery's] death [at Richmond,
Missouri, March 3, 1850] says, "His last moments were spent in bearing
testimony of the truth of the Gospel revealed through Joseph Smith, and the
power of the holy priesthood which he had received through his
administrations." [See MS 21 (1859):545.]
Oliver
Cowdery's half-sister, Lucy P. Young, widow of Phineas H. Young, relates that
Oliver Cowdery just before breathing his last asked his attendants to raise him
up in bed that he might talk to the family and his friends who were present. He
then told them to live according to the teachings contained in the Book of
Mormon, and promised them if they would do this that they would meet him in
heaven. He then said, "Lay me down and let me fall asleep." A few
moments later he died, without a struggle.
Richard Bushman was asked why Cowdery, who was privileged to
witness many foundational events of the Restoration, wandered away from the Church in 1838 so
callously.” In partial answer, Bushman noted Cowdery’s (1)alignment with the
disaffected Whitmer clan, (2) his confrontation with Joseph Smith over alleged
adultery, and (3) his persistent financial worries. (4) Cowdery wavered in his
allegiance to the Prophet and did not have the rocklike character of Brigham
Young.
INSIGHTS | Parley P. Pratt, and Ziba Peterson traveled first to Buffalo,
New York, and then 200 miles farther west into Ohio. They baptized 130 people,
including Sidney Rigdon—a harvest that “doubled the membership of the Church
and created a solid nucleus for rapid growth and a secure, if temporary,
gathering location,” Anderson writes. In his award-winning article, “The Return
of Oliver Cowdery,” Faulring reviews in detail the efforts of Oliver’s friend
and brother-in-law, Phineas H. Young, to help bring Oliver back into the fold
after his 1838 excommunication. As early as 1842, Phineas wrote to his brother
Brigham that Oliver’s heart “is still with his old friends.” The next year,
Joseph Smith instructed the Twelve to invite Oliver back into Church fellowship
and service. This letter was inexplicably delayed for several months, but
Oliver responded favorably. In fact, Faulring points out that on the last day
of
Joseph Smith’s life, Almon W. Babbit visited the Prophet and read
a recent communication from
Oliver. “Although the letter has been lost and its specific
contents remain unknown, it can be presumed from Oliver’s optimistic overtures that his was a congenial
letter,” Faulring surmises. Oliver maintained a positive but long-distance
relationship with Church leaders until he was rebaptized in 1848. Other
articles discuss such topics as the translation and printing of the Book of
Mormon, the restoration of the priesthood, Oliver’s response to Alexander
Campbell’s criticisms of the Book of Mormon, and Oliver’s accounts of the
Pentecostlike outpourings associated with the dedication of the Kirtland
Temple.
Of particular interest to many is the recent discovery of an
original daguerreotype believed to be that of Oliver Cowdery (reported at
length in the 18 November issue of Church News.
The earliest of these was a man named Clement, who was the bishop of Rome shortly before the end of the first century. Clement wrote to the church in Corinth in about 96 to urge the Christians there to reject overt acts of rebellion that had occurred there recently. In what could be described as a coup d'etat, the Corinthians had removed from office their leaders who had been appointed by apostles, installing others in their places.
Clement emphasized, on doctrinal grounds, the importance of sustaining those who had been called by authority. "Christ received His commission from God, and the Apostles theirs from Christ." The apostles, in turn, set apart bishops and others to preside in the congregations. "We cannot think it right for these men now to be ejected from their ministry, when, after being commissioned by the Apostles (or by other reputable persons at a later date) with the full consent of the Church, they have since been serving Christ's flock."
Providing an impressive witness for the reality of the Apostasy, Clement pointed out the consequences of the Corinthians' rejection of their priesthood leaders: "All righteousness and peace among you is at an end. Everywhere men are renouncing the fear of God; the eye of faith has grown dim, and instead of following the commandments, and living as becomes a citizen of Christ, each one walks after the desires of his own wicked heart."
Clement spoke of the apostles in the past tense and gave no indication that there were any still in the church. Another important document, the Shepherd of Hermas, written perhaps in part quite early in the second century, also acknowledges that the apostles were gone. (Jackson, from Apostasy to Restoration, p. 24)
