The Nation of Deseret

[Hemidakota]

Part-5

the anointing and ordination of john taylor in 1885 as "king, priest and ruler over israel on the earth--over zion & the kingdom of christ" is important as a verifying evidence. First, it corroborates the accuracy of earlier statements that joseph smith received the same ceremony at the hands of the council of fifty some forty years before. Second, it clarifies that heber c. Kimball was alluding to brigham young's having received the same ordinance when heber stated:

The church and kingdom to which we belong will become the kingdom of our god and his christ, and brother brigham young will become president of the united states.

(voices responded, "amen.")

and i tell you he will be something more; but we do not now want to give him the name: But he is called and ordained to a far greater station than that, and he is foreordained to take that station, and he has got it. 98

although the exact date on which brigham young obtained the theocratic ordination of king, priest, and ruler over israel is not presently known, he undoubtedly received it in the same manner that joseph smith did on 11 april 1844 and john taylor did on 4 february 1885. Also, the ceremony performed for john taylor in 1885 further corroborates that the first presidency and the quorum of the twelve apostles did not require the presence of the rest of the council of fifty to conduct crucial matters of the theocratic kingdom of god.

Although the council of fifty did not convene after 1884, members of the first presidency and the quorum of the twelve may have performed this theocratic ordinance for the presidents of the church who followed john taylor. At any rate, john w. Taylor, former member of the quorum of the twelve apostles and one of the last men admitted to the council of fifty, addressed president joseph f. Smith in 1911 as "prophet, president and king" in a letter regarding the council of fifty. 99

the 1885 ordinance for john taylor also verifies the exclusively symbolic nature of the office of "king, priest and ruler over israel on earth" which joseph smith, brigham young, and john taylor received in succession as presidents of the church. When the apostles conferred this office upon john taylor in 1885, the political kingdom of god among the mormons was in disarray. Polygamists (accounting for most of the prominent political leaders of mormonism) had been disfranchised for three years and were either in prison or in hiding to avoid arrest. After a four-year renaissance of limited significance, the council of fifty could no longer convene because of the federal "raid," and the council had started its final slide into oblivion. Only days before the theocratic ordinance, president taylor himself began a permanent exile in hiding from federal authorities.

The 1885 theocratic ordinance was really a magnificent gesture of resignation, similar to the orchestra on the titanic playing "nearer my god to thee" as the ship plunged into the icy atlantic. John taylor was anointed a theocratic king, priest, and ruler in the absence of pomp, in a simple ceremony witnessed by a very few trusted associates, and at a time it was obvious that mormon theocracy in utah was in its death throes. As god's representative on earth as prophet and president of the church, it was sufficient to john taylor that he had witnessed to god spiritually through a symbolic ordinance that it was the right of government under christ to reign on the earth. Like the council of fifty itself, the office of prophet--king was an ultimate symbol in mormonism of the heavenly kingdom of god which could only be foreshadowed on a corrupt world and in a temporal church. 100 101

finale

during the years of its sporadic activity, the council of fifty was an open secret among the mormons. Some of this knowledge came from unauthorized sources, such as the 1844 disclosures in the anti-mormon press. 102 more often, however, knowledge of the council of fifty came to the latter-day saints through official sources. On 13 january 1846, the council openly identified itself in a meeting with many others who were appointed to lead the exodus from nauvoo. 103 on 17 june 1857 the deseret news first published the account of joseph smith's organizing the "special council," and on 26 november 1857 president brigham young gave his concent [sic] for us to publish an account of it so that the saints might understand it." 104 in 1858, church publications began referring to the council of fifty by this name. 105 general authorities of the church gave sermons explaining that the kingdom of god was an organization that had already been established among the saints, and john pack, a member of the council of fifty, instructed the women of the salt lake city seventeenth ward relief society about the organization and purposes of the council of fifty. 106 by the 1870s, deseret news obituaries were referring to membership in the council of fifty, and in 1901 assistant church historian andrew jenson matter-of-factly identified men as members of the council in his published biographies. 107 the council of fifty was secretive in the same way in which the quorum of twelve apostles guarded the minutes of its own meetings, but the council of fifty was hardly a secret among the latter-day saints of the nineteenth century.

Even more latter-day saints would have known of the organization, if the council had functioned in a regular or lasting manner. After decades of sporadic activity, it last convened on 9 october 1884. This is evident from the diaries of men like robert t. Burton, abraham h. Cannon, heber j. Grant, franklin d. Richards, john henry smith, wilford woodruff, and brigham young, jr., who regularly recorded their attendance at council of fifty meetings through 1884 but made no mention of attending such meetings during the decades after 1884.

The council of fifty's inactivity troubled apostles john w. Taylor, who had barely entered the council on its last meeting date in 1884. On 25 october 1887, while the quorum of the twelve was in the midst of seeking statehood for utah, john w. Taylor expressed it as his opinion that it would be much better if all of our business in relation to a state was transacted through the council of fifty.

Prest woodruff said it would be all right for the council of fifty to meet and attend to this matter but under existing circumstances it would not be safe to have them do so. 108

after 1884, members of the council of fifty had ad hoc meetings with the presidency and the quorum of the twelve concerning the quest for statehood, but that practice was simply a repetition of earlier periods in which the council itself was nonfunctioning.

By the time the first presidency and the quorum of the twelve shephered utah to statehood in 1896, safety was no longer the factor for ignoring the council of fifty: The council of fifty was obsolete even as a symbol. The voluntary theocracy of mormon utah had given way to factional politics which divided church leaders and members alike along national party lines.

This placed mormonism even further from the theocratic ideals of the kingdom of god than it was during the imperfect theocracy of territorial utah. Therefore, when john w. Taylor desperately petitioned joseph f. Smith to convene the council of fifty in 1911 to protect elder taylor from being disciplined by the quorum of the twelve apostles, president joseph f. Smith wrote on taylor's letter: "not granted i think the demand most absurd." 109

a year before john w. Taylor's request, president joseph f. Smith had made a statement that illuminates the spasmodic history of the council of fifty. On 7 april 1910, president smith stated: "this body of men, this council of presidency and apostles, compose the living constitution of the church, with power to legislate, judge and decide." 110 the use of the council of fifty's name "living constitution" to designate the council of the first presidency and the quorum of the twelve apostles is a crucial insight into the kingdom of god within mormonism. In theory, theology, and reality, the lds presidency and apostles always governed the council of fifty when it was functioning, and in the absence of the council of fifty, they continue as the apex of both church and kingdom on earth until the perfect world order of the millennium is established. On 3 january 1932, heber j. Grant recorded that he and franklin s. Richards were the only surviving members of the council, and with the death of president grant on 14 may 1945 the technical survival of the council of fifty ended. 111

legacy

although the council of fifty no longer exists as an organized body, there remains one of its contributions which historically outweighs any practical influences the council may have exerted. After 1845, the council of fifty focused primarily on immediate issues of the mormon community--from exterminating wolves to preparing for elections. By contrast, in 1844 and on occasion thereafter, the council meetings departed from the immediate, often humdrum concerns of the temporal struggles of the church. These minutes contain numerous discourses and instructions by joseph smith and others concerning the role of the u.s. Constitution in the present and millennial existence of the latter-day saints, the nature of the all-encompassing kingdom of god which the council signified, and other crucial teachings that are in no other records than council of fifty minutes. For example, benjamin f. Johnson reported that in the council of fifty meetings, joseph smith taught of "adopting the god given constatution [sic] of united states as a paladium of liberty & eaqual [sic] rights--but this of itself would require a long chapter." 112 both benjamin f. Johnson and orson hyde affirmed that in a meeting of the council of fifty, joseph smith gave his famous charge to the quorum of the twelve to carry forth the church and the kingdom of god, which charge became the basis for the apostolic succession established after the death of joseph smith. 113

these teachings of joseph smith to the council of fifty, found nowhere else, fill hundreds of pages. On 16 march 1880, nearly 200 pages of the council's minutes concerning only its "origin and organization" were read to president john taylor, joseph f. Smith, and franklin d. Richards. Elder richards recorded that the "whole reading was exceedingly interesting & wonderful to contemplate." 114 joseph f. Smith wrote that the prophet's 1844 instructions to the council of fifty were "grand & god like." 115

when joseph smith went to carthage, illinois, for his last imprisonment, the church nearly lost these voluminous teachings of the prophet to the council of fifty. Joseph smith had already been charged by anti-mormons with the ridiculous crime of treason for destroying the nauvoo expositor as a public nuisance. He knew that the frenzied anti-mormons of june 1844 were incapable of understanding the symbolic nature of the prophet-king ordinance or the millennial context of his teachings about the kingdom of god. Therefore, joseph smith told william clayton to either burn or bury the records of the council of fifty. William clayton trusted that calmer, more reasonable and more secure times would come for the latter-day saints and therefore preserved the records for future generations. 116 though not available at this time, those teachings of joseph smith and of his successors in the council of fifty are a far greater legacy to the latter-day saints than the often-mundane activities of the council itself.

council of fifty members, 1844-1945 117

adams, george j. (1810-1880). Admitted between 14 march and 11 april 1844. Dropped 4 february 1845.

Babbitt, almon w. (1812-1856). Admitted between 14 march and 11 april 1844. Remained a member until his death.

Badlam, alexander (1808-1894). Admitted 11 march 1844. Dropped 4 february 1845. Readmitted to council and attended its 1851 meetings. Dropped again in 1867-1868 period.

Benson, ezra t.(1811-1869). Admitted 25 december 1846.

Bent, samuel (1778-1846). Admitted 19 march 1844.

Bernhisel, john m. (1799-1846). Admitted 11 march 1844.

Bonney, edward (1807-1864). Admitted between 14 march and 11 april 1844. Dropped 4 february 1845.

Brown, uriah(1784- ). Admitted 19 march 1844. Dropped 4 february 1845. Council voted on 25 august 1851 to readmit him but rescinded that vote on 13 september 1851.

Budge, william (1828-1919). Considered 10 april 1880. Was voted in 24 june 1882. Admitted 26 june 1883.

Bullock, thomas (1816-1885). Admitted 25 december 1846. Reporter for the council meetings from 1848. Released due to old age 24 june 1882.

Burton, robert t. (1821-1907). Admitted 25 january 1867.

Cahoon, reynolds (1790-1861). Attended provisional meeting of 10 march 1844. Admitted 11 march 1844.

Caine, john t. (1829-1911). Admitted 8 april 1881.

Cannon, abraham h. (1834-1915). Admitted 9 october 1884.

Cannon, angus m. (1834-1915). Admitted 10 april 1880.

Cannon, george q. (1827-1901). Admitted 23 january 1867. Elected recorder 23 january 1867.

Cannon, john q. (1857-1931). Admitted 9 october 1884.

Carrington, albert (1813-1889). Admitted 18 or 22 april 1845. Reporter for council meetings in 1848.

Clawson, hiram b. (1826-1912). Admitted 27 june 1882.

Clayton, william (1814-1879). Attended provisional meeting on 10 march 1844. Appointed clerk on 10 march 1844. Officially admitted on 11 march 1844. Officially reappointed clerk of the kingdom on 13 march 1844.

Clinton, jeter (1813-1892). Admitted 25 january 1867.

Cluff, william w. (1813-1892). Admitted 10 april 1880.

Coolidge, joseph w. (1814- ). Admitted 18 april 1844. Dropped after 1848.

Cutler, alpheus (1784-1864). Attended provisional meeting on 10 march 1844. Admitted 11 march 1844. Possibly dropped in 1848-1849 period.

Dana, lewis (1805-1885). Admitted 1 march 1845. Dropped after 1848.

Daniels, cyrus (1803-1846). Admitted 11 march 1845.

Dunham, jonathan (1800-1845). Admitted 1 march 1845.

Eaton, marenus g. (1811- ). Admitted between 14 march and 11 april 1844. Dropped 4 february 1845.

Eldredge, horace s. (1816-1888). Admitted 9 december 1848.

Emmett, james (1803-1852). Admitted 13 march 1844. Dropped 4 february 1845.

Farnham, john w. (1794- ). Admitted 18 or 22 april 1845.

Farr, lorin (1820-1909). Admitted 12 october 1880.

Fielding, amos (1792-1875). Attended provisional meeting on 10 march 1844. Admitted 11 march 1844.

Fielding, joseph (1797-1863). Admitted between 14 march and 11 april 1844.

Foster, lucien r. (1806- ). Admitted 1 march 1845. Dropped 12 november 1846.

Fullmer, david (1803-1879). Admitted 1 march 1845.

Fullmer, john s. (1807-1883). Admitted 18 or 22 april 1845. Released due to old age 24 june 1882.

Gibbs, george f. (1846-1924). Appointed reporter, but not member, on 5 april 1882. Admitted 24 june 1882.

Grant, george d. (1812-1876). Admitted 9 september 1845.

Grant, heber j. (1856-1945). Was voted in 26 june 1882. Admitted 27 june or 10 october 1882.

Grant, jedediah m. (1816-1856). Admitted 6 may 1844.

Greene, john p. (1793-1844). Admitted 26 march 1844.

Hardy, leonard w. (1805-1884). Admitted 27 june 1882.

Hatch, abram (1830-1911). Admitted 29 june 1883.

Haws, peter (1796- ). Admitted 11 march 1844. Dropped sometime after 13 november 1846.

Heywood, joseph l. (1815-1910). Admitted 6 december 1848. Released due to old age on 24 june 1882.

Hollister, david s. (1808-1858). Admitted 18 april 1844. Possibly dropped after 25 december 1846.

Hooper, william h. (1813-1882). Was voted in 5 october 1867. Admitted 10 october 1867.

Hunter, edward (1793-1883). Was voted in 23 january 1867. Admitted 25 january 1867.

Hyde, orson (1805-1878). Admitted 13 march 1844.

James, samuel (1806- ). Admitted 19 march 1844. Dropped 4 february 1845.

Jennings, william (1823-1886). Admitted 10 april 1880.

Johnson, benjamin f. (1818-1905). Admitted between 14 march and 11 april 1844.

Kimball, charles s. (1843-1925). Was voted in 23 january 1867. Admitted 25 january 1867.

Kimball, david p. (1839-1883). Was voted in 23 january 1867. Admitted 25 january 1867.

Kimball, heber c. (1801-1868). Attended provisional meeting on 10 march 1844. Admitted 11 march 1844.

Kimball heber p. (1835-1885). Was voted in 23 january 1867. Admitted 5 april 1867.

Layton, christopher (1821-1898). Admitted 29 june 1883.

Lee, john d. (1812-1877). Admitted between 14 march and 11 april 1844.

Little, feramorz (1820-1887). Admitted 21 april 1880.

Lott, cornelius p. (1798-1850). Admitted between 14 march and 11 april 1844.

Lyman, amasa m. (1813-1877). Admitted between 14 march and 11 april 1844. Possibly dropped after 25 january 1867; otherwise technically remained a member until death.

Lyman, francis m. (1840-1916). Admitted 10 april 1880.

Marks, william (1792-1872). Admitted 19 march 1844. Dropped 4 february 1845.

Miller, george (1794-1856). Attended provisional meeting on 10 march 1844. Admitted 11 march 1844. Dropped after 26 december 1846.

Morley, isaac (1786-1865). Was voted in 1 march 1845.

Murdock, john (1826-1913). Considered 10 april 1880. Admitted 28 june 1883.

Nuttall, l. John (1834-1905). Admitted 10 april 1880. Elected clerk 10 april 1880.

Pack, john (1809-1885). Admitted 1 march 1845. Released due to old age 24 june 1882.

Page, john e. (1799-1867). Admitted 1 march 1845. Dropped 12 november 1846.

Parker, john d. (1799-1891). Admitted 19 march 1844. Released due to old age 24 june 1882.

Penrose, charles w. (1832-1925). Admitted 26 june 1882.

Peterson, canute (1824-1902). Was voted in 27 june 1882. Admitted 10 october 1882.

Phelps, john (1800- ). Attended provisional meeting on 10 march 1844 but not admitted to council once formal meetings began on 11 march 1844.

Phelps, william w. (1792-1872). Attended provisional meeting on 10 march 1844. Admitted 11 march 1844.

Pratt, orson (1811-1881). Attended provisional meeting on 10 march 1844. Admitted 11 march 1844.

Pratt, parley p. (1807-1857). Attended provisional meeting on 10 march 1844. Admitted 11 march 1844.

Pratt, parley p., jr. (1837-1897). Admitted 25 january 1867.

Preston, william b. (1830-1908). Admitted 10 april 1880.

[Hemidakota]

Part-6

reynolds, george (1842-1909). Admitted 8 april 1881.

Rich, charles c. (1809-1883). Admitted between 14 march and 11 april 1844. Released due to old age 24 june 1882.

Rich, joseph c. (1841-1908). Admitted 25 january 1867.

Richards, franklin d. (1821-1899). Admitted 17 march 1849.

Richards, franklin s. (1849-1934). Admitted 10 april 1880.

Richards, heber j. (1840-1919).was voted in 23 january 1867. Admitted 5 october 1867.

Richards, levi (1799-1876). Admitted 11 march 1844.

Richards, phinehas (1788-1874). Admitted 6 december 1848.

Richards, willard (1804-1854). Attended provisional meeting on 10 march 1844 and appointed chairman. Admitted officially 11 march 1844. Released as provisional chairman and made recorder on 13 march 1844.

Rigdon, sidney (1793-1876). Admitted 19 march 1844. Dropped 4 february 1845.

Rockwell, orrin porter (1815-1878). Admitted 19 march 1844.

Rockwood, albert p. (1805-1879). Admitted 1 march 1845.

Roundy, shadrach (1789-1872). Was voted in 1 march 1845.

Sharp, john (1820-1891). Admitted 25 january 1867.

Shumway, charles (1806-1898). Admitted 18 or 22 april 1845. Released due to old age 24 june 1882.

Shurtliff, lewis w. (1835-1922). Admitted 10 april 1883.

Smith, elias (1804-1888). Admitted between 14 march and 11 april 1844.

Smith, george a. (1817-1875). Attended provisional meeting on 10 march 1844. Admitted 11 march 1844.

Smith, hyrum (1800-1844). Attended provisional meeting on 10 march 1844. Admitted 11 march 1844.

Smith, john (1781-1854). Admitted between 14 march and 11 april 1844.

Smith, john henry (1848-1911). Admitted 10 april 1880.

Smith, joseph, jr. (1805-1844). Attended provisional meeting on 10 march 1844. Admitted 11 march 1844. Appointed standing chairman 13 march 1844. Ordained and anointed prophet, priest, and king over israel on earth on 11 april 1844.

Smith, joseph f. (1838-1918). Was voted in 23 january 1867. Admitted 25 january or 5 april 1867.

Smith, silas s. (1830-1910). Admitted 10 april 1880.

Smith, william (1811-1894). Admitted 25 april 1844. Dropped after 9 september 1845.

Smith, william r. (1826-1894). Admitted 10 april 1880.

Smoot, abraham o. (1815-1895). Admitted 25 january 1867.

Snow, erastus (1818-1888). Admitted 11 march 1844.

Snow, lorenzo (1814-1901). Admitted 10 march 1849.

Snow, willard (1811-1853). Admitted 6 december 1848.

Spencer, daniel (1794-1868). Was voted in 1 march 1845. Admitted 18 march 1845.

Spencer, orson (1802-1855). Admitted 19 march 1844.

Stout, hosea (1810-1889). Admitted 25 january 1867.

Taylor, george j. (1834-1914). Was voted in 23 january 1867. Admitted 25 january 1867.

Taylor, john (1808-1887). Attended provisional meeting on 10 march 1844. Admitted 11 march 1844. Elected standing chairman 10 april 1880. Anointed and ordained as king, priest, and ruler over israel on earth on 4 february 1885.

Taylor, john w. (1858-1916). Admitted 9 october 1884.

Taylor, william w. (1853-1884). Admitted 10 april 1880. Elected assistant clerk on 10 april 1880.

Teasdale, george (1831-1907). Was voted in 26 june 1882. Admitted 27 june or 10 october 1882.

Thatcher, moses (1842-1909). Admitted 10 april 1880.

Thayer, ezra (1790- ). Admitted between 14 march and 11 april 1844. Dropped sometime after 22 april 1845.

Turley, theodore (1801-1871). Admitted 1 march 1845.

Vancott, john (1814-1883). Admitted 12 october 1880.

Wasson, lorenzo d. (1819-1857). Attended provisional meeting on 10 march 1844. Admitted 11 march 1844. Dropped 4 february 1845.

Wells, daniel h. (1814-1891). Admitted 6 december 1848.

Wells, junius f. (1854-1930). Admitted 10 april 1880.

Whitney, newel k. (1795-1850). Attended provisional meeting on 10 march 1844. Admitted 11 march 1844.

Wight, lyman (1796-1858). Was voted in 18 april 1844. Admitted 3 may 1844. Dropped 4 february 1845.

Winder, john r. (1820-1910). Admitted 8 april 1881.

Woodruff, wilford (1807-1898). Admitted 13 march 1844.

Woodworth, lucien (1799- ). Admitted 11 march 1844. Dropped after 1848.

Yearsley, david d. (1808-1849). Admitted between 14 march and 11 april 1844.

Young, brigham (1801-1877). Attended provisional meeting on 10 march 1844. Admitted 11 march 1844. Appointed standing chairman 4 february 1845. Anointed and ordained king, priest, and ruler over israel on earth, probably in 1848-1849 period.

Young, brigham, jr. (1836-1903). Admitted 23 january 1867.

Young, john (1791-1870). Admitted 9 february 1849.

Young, john w. (1844-1924). Admitted 5 october 1867.

Young, joseph (1797-1881). Admitted 1 march 1845.

Young, joseph a. (1834-1875). Admitted 23 january 1867.

Young, phineas h. (1799-1879). Admitted 15 april 1845. His "fellowship" in the council was challenged on 22 august 1851, but he reconciled himself with the council on that date.

Young, seymour b. (1837-1924). Admitted 9 october 1884.

D. Michael quinn is an associate professor of american history, brigham young university. This article is an expansion of the author's interpretation of the council of fifty in "the mormon hierarchy, 1832-1932: An american elite" (ph.d. Diss., yale university, 1976), pp. 193-213.

Robert glass cleland and juanita brooks, eds., a mormon chronicle: The diaries of john d. Lee, 1848-1876, 2 vols. (san marino, calif.: The huntington library, 1955), 1:xxiii and passim; james r. Clark, "the kingdom of god, the council of fifty, and the state of deseret," utah historical quarterly 26 (april 1958): 131-48; hyrum l. Andrus, joseph smith and world government (salt lake city, utah: Deseret book co., 1958); leonard j. Arrington, great basin kingdom: An economic history of the latter-day saints, 1830-1900 (cambridge, mass.: Harvard university press, 1958), pp. 31-32 and passim; jo ann barnett shipps, "the mormon in politics: The first hundred years" (ph. D. Diss., university of colorado, 1965); klaus j. Hansen, quest for empire: The political kingdom of god and the council of fifty in mormon history (east lansing: Michigan state university press, 1967). Klaus hansen's work is most vulnerable to this criticism because his 1974 second edition stated that there was no need for revision, when in fact his interpretations were indefensible in view of diaries and other manuscripts readily available for research at the time of the second edition.

Minutes of the council of fifty, 10 april 1880, typed copy, special collections, harold b. Lee library. Brigham young university, provo, utah.

Examples in hyrum l. Andrus, doctrines of the kingdom, vol. 3 of foundations of the millennial kingdom of christ (salt lake city: Bookcraft, 1973), pp. 40-46.

Wilford woodruff journal, 10 march 1844, and franklin d. Richards journal, 10 april 1880, both at library-archives, historical department of the church of jesus christ of latter-day saints, salt lake city, utah; hereafter cited as church archives.

Joseph smith, jr., history of the church of jesus christ of latter-day saints, ed. Brigham h. Roberts, 2nd ed. Rev., 7 vols. (salt lake city: Deseret news, 1932-1951), 6:255-60; hereafter cited as hc.

Joseph smith jr. Journal, 10 march 1844, kept by willard richards, church archives. His long entries for this date were omitted from the published history of the church, 6:160, and his much briefer entry for 11 march 1844 was expanded greatly in hc, 6:160-61.

Joseph smith jr. Journal, 10 and 11 march 1844; hc, 6:160-61; william clayton journal, entries from 10 march to 18 april 1844, referred to in james b. Allen, "one man's nauvoo: The mormon experience in illinois as seen and felt by william clayton," journal of mormon history 6 (1979).

Manuscript history of the church, 11 march 1844, and joseph fielding journal, 11 march 1849, church archives; william clayton journal, 11 march 1844, as cited in allen, "one man's nauvoo," fn. 20.

Brigham young journal, 13 march 1844, church archives; manuscript history of brigham young, 13 march 1844. In later published versions of "history of brigham young," this was altered to conform to the traditional 11 march 1844 date. See latter-day saints millennial star 26 (21 may 1864): 328.

William clayton journal, 13 march 1844, referred to in allen, "one man's nauvoo," fn. 21; hc, 6:263. "history of brigham young," lds millennial star 26 (21 may 1864): 328 describes these appointments but puts them on 11 march 1844, contrary to brigham young's handwritten journal and to william clayton's journal.

This is the name from the revelation of 27 june 1882 as found in a collection of john taylor's revelations copied by his daughter annie taylor hyde in her notebook, p. 67, church archives. The william clayton journal, 1 january 1845, gives the same reading of the name except that william clayton makes "laws" singular and makes "power" plural (see allen, "one man's nauvoo," fn. 21). The 10 april 1880 minutes agree with the 1882 revelation except in leaving out "ahman christ" and in making "power" plural. The franklin d. Richards journal for 16 march 1880 and the joseph f. Smith journal memorandum, recorded following the 31 december 1880 entry, church archives, both agree with the 1882 revelation except for leaving out the words "ahman christ" and making "power" plural. However, joseph f. Smith in his journal for 16 march 1880 agrees with the singular form of "power." abbreviated versions of the full name yet closing with the words "ahman christ" are found in the entry for 9 october 1884 in the abraham h. Cannon journal, harold b. Lee library, brigham young university, and the 3 march 1849 entry in the john d. Lee journal as published in cleland and brooks, a mormon chronicle, 1:98. The wilford woodruff journal, 29 may 1847, gives the name in an abbreviated and shorthand form: "the kingdom of god & his law & judgment in [then follows the shorthand:][th[e][h[a]nds [o]f [hi]s[s[e]rtnts [sic][a[h]m[a]n [then a cross for christ]." the preceding transcription is courtesy of andrew f. Ehat, editorial intern for byu studies.

Heber c. Kimball journal, 4 february 1845, church archives; john henry smith journal, 18 may 1881, in george a. Smith family collection, western americana, j. Willard marriott library, university of utah, salt lake city.

Joseph smith journal, 13 may 1844; willard richards journal, 13 may 1844; and heber c. Kimball journal, 1 march 1845.

Heber c. Kimball journal, 11 march 1845.

B.h. Roberts cited the original manuscript for the history of the church whereas the 1857 compilers of the manuscript history of the church footnoted the term "general council" in the manuscript and identified it as the council of fifty (see hc, 7:379). It should be noted that the term "general council" was used to identify the council of fifty only in these sources created by the lds church historian in utah, and the term was never used by the members of the council of fifty in their contemporary diaries and journals. Moveover, whereas the term "council of fifty" has only one possible application, the term "general council" has had many other applications in mormon history: An organization of high priests as indicated in d&c 102:1, 8; a meeting of all general and local church officers, as indicated in "minutes of a general council," lds millennial star 24 (18 january 1862):33; and meetings during the pioneer exodus involving all captains of companies and other camp leaders, many of whom were not members of the council of fifty. Therefore, although some present authors consistently prefer "general council" when referring to the council of fifty, the term "general council" is the last satisfactory of all possible names.

"general council" references are in hc, 6:274, 286, 331, 341, 343, 351, 356, 369; hc, 7:379, 380, 387, 395, 399, 401, 405, 406, 407, 439, 447, 453, 567; and in manuscript history of the church under 26 march 1844, 4 april 1844, 11 april 1844, 18 april 1844, 25 april 1844, 6 may 1844, 13 may 1844, 31 may 1844, 1 march 1845, 4 march 1845, 11 march 1845, 18 march 1845, 22 march 1845, 11 april 1845, 15 april 1845, 22 april 1845, 29 april 1845, 6 may 1845, 10 may 1845, 9 september 1845, 30 september 1845, 4 october 1845, 11 january 1846, 12 november 1846, 13 november 1846, 25 december 1846, 26 december 1846, 27 december 1846, 9 october 1868; and in historian's office journal, 9 october 1868.

George miller to james j. Strang, 28 june 1855, published in northern islander, 6 september 1855; franklin d. Richards journal, 18 may 1881; william clayton journal, 1 january 1845, cited in allen, "one man's nauvoo," fn. 21; william clayton's journal, a daily record of the journal of the original pioneer company of "mormon" pioneers from nauvoo, illinois, to the valley of the great salt lake (salt lake city: Deseret news, 1921), pp. 202-203.

Joseph fielding journal, entry after 6 april 1844, in andrew f. Ehat,"'they might have known that he was not a fallen prophet'-- the nauvoo journal of joseph fielding," byu studies 19 (winter 1979): 148; lyman wight, an address by way of an abridged account and journal of my life from february 1844 up to april 1848 (n.p., n.d.), pp. 9, 11, 13, 14.

John d. Lee journal, 31 march 1849, in cleland and brooks, a mormon chronicle, 1:104; daniel spencer journal, 11 april 1845, and robert t. Burton journal, 10 october 1883, church archives.

Joseph fielding journal, 11 march 1849; horace s. Eldredge journal, 4 march 1849, church archives; john d. Lee journal, 3 march, 4 march, 10 march 1849, as printed in cleland and brooks, a mormon chronicle, 1:97-100.

John d. Lee journal, fall 1848, in cleland and brooks, a mormon chronicle, 1:80; brigham young jr. Journal, 23 january 1867, church archives.

Wilford woodruff journal, 25 january 1867; manuscript history of the church, 25 january 1867; hosea stout memo, 25 january 1867, in juanita brooks, ed., on the mormon frontier: The diary of hosea stout, 2 vols. (salt lake city: University of utah press, 1964), 2:716. Compare these sources with brigham young jr. Journal, 25 january 1867 (where the council is specifically identified as "the council of fifty"); or wilford woodruff journal, 10 october 1867, with elias smith journal, 10 october 1867 ("council of fifty"), church archives; and compare the robert t. Burton journal, 10 april 1883, with franklin d. Richards journal, 10 april 1883, church archives.

Hc, 6:369, 373; manuscript history of the church, 13 may 1844.

Example in william w. Taylor journal, 29 june 1883, church archives. Cf. Franklin d. Richards journal, 29 june 1883. Sometimes, however, such designation referred to a council that was not a meeting of the council of fifty.

Brigham young journal, 4 february 1845; shadrach roundy journal, end of 1870 entry; charles c. Rich journal, 4 march 1845; franklin d. Richards journal, 4 october 1881; willard richards journal, 27 march 1846; john d. Lee journal, 18 april 1846; joseph f. Smith journal, 10 april 1880; willard richards journal, 21 august-13 september 1851; phinehas richards journal, 25 august 1851, and 23 january 1867; fullmer family notebook, p. 41--all at church archives; and george miller to james j. Strang, 1 july 1855, published in northern islander, 20 september 1855.

Daniel spencer journal, 12 april 1845, cf. Heber c. Kimball journal, 12 april 1845 ("the kingdom met"); daniel spencer journal,18 april 1845, cf. Charles c. Rich journal, 18 april 1845 ("council of ft"), william w. Phelps in meeting of 27 february 1845, miscellaneous minutes at church archives; john d. Lee, mormonism unveiled, ed. W. W. Bishop (st. Louis, mo.: Bryan, brand & co., 1877). P. 173. An unsigned article in zion's harbinger and baneemy's organ 2 (january 1852): 3 declared that joseph smith "secretly organized a council of 50 men, which he denominated 'the grand council, and living constitution of the kingdom of god.'" the knowledgeable source of this information was undoubtedly william marks, who made a less specific description of the council of fifty in his letter published in zion's harbinger 3 (july 1853): 53.

Minutes of mercantile and manufacturing association of nauvoo, pp. 3, 11-12, and amasa m. Lyman journal, 28 january, 4 february, 7 february, and 18 february 1845, church archives; hc, 7:369.

Ibid. The 1845 business living constitution consisted of john taylor, george a. Smith, and amasa m. Lyman as a presidency with the following twelve counselors: Samuel bent, alpheus cutler, phinehas richards, edward hunter, daniel spencer, john benbow, theodore turley, orson spencer, david fullmer, charles c. Rich, william weeks, and joseph w. Coolidge. Compare to biographical sketches at end of this article.

Pottawattamie high council minutes, p. 137, 20 january 1849, and charles l. Walker journal, 5 june 1870, church archives; salt lake herald, 16 september 1897, p. 5.

Annie taylor hyde notebook, p. 65. This statement also appears as a quote in the minutes of 21 april 1880, harold b. Lee library, brigham young university, and probably was taken from an earlier revelation.

See fn. 108.

Hc, 6:261

annie taylor hyde notebook, pp. 58-60; see also franklin d. Richards journal and john henry smith journal for 27 june 1882.

Benjamin f. Johnson, "a life review," ms, p. 94, church archives; and cleland and brooks, a mormon chronicle, 1:80. Both statements are requoted in the studies of hansen, andrus, and others.

Clark, "the kingdom of god," p. 143.

Shipps, "the mormons in politics," p. 165.

Hansen, quest for empire, p. 190.

William clayton journal, 4 february 1845, cited in allen, "one man's nauvoo," fn. 25.

Willard richards journal, 12 november 1846.

Examples in the willard richards journal are meetings of 30 march, 2 april, 18 april, 26 april, 27 april, 20 may, 7 august 1846.

George miller to james j. Strang, 1 july 1855, published in northern islander, 20 september 1855.

Meeting of 25 august 1851, miscellaneous minutes in church archives. Cf. Journals of willard richards and wilford woodruff for this date.

Miscellaneous minutes for the period 22 august--4 october 1851; and journals of willard richards, phinehas richards, and wilford woodruff, beginning 21 august 1851. Another reference to the requirement of the quorum is in albert carrington diary, 5 october 1880, marriott library, university of utah.

Miscellaneous minutes, 23 january 1867.

Journals of brigham young jr., elias smith, wilford woodruff, and manuscript history of the church, and miscellaneous minutes for 23 january, 25 january, 5 april, 5 october 10 october 1867; 4 april, 9 april, 9 october 1868.

Manuscript history of the church, 4 april 1868.

Albert carrington diary, 10 april 1868.

Each meeting date of the council of fifty often can be verified by as many as nine personal journals of council members who openly recorded their attendance.

Joseph smith jr. Journal, 29 january 1844; willard richards journal, 4 march 1844; hc, 6:187-88; hansen, quest for empire, pp. 77-78

willard richards journal, 21 february 1844; heber c. Kimball journal, 1 march 1845; hc, 6:223

[Hemidakota]

Last part-7

The excluded members of the Council of Fifty were Alpheus Cutler, Isaac Morley, Orson Spencer, Joseph Young, Cornelius P. Lott, John Smith, John M. Bernhisel, William W. Phelps, and John D. Lee (see the Heber C. kimball Journal, 11 December 1845). The published account in HC, 7:543-44 is quite abbreviated and does not indicate that these subordinate members of the Council of Fifty, though present, were uninvited to the council meeting of Church authorities about the letter.

George Miller to James J. Strang, 1 July 1855, published in Northern Islander, 20 September 1855.

Original draft of letter from Orson Hyde, George A. Smith, and Ezra T. Benson at Carbunca, Council Bluffs, 27 March 1849, to Brigham Young, Heber C. Kimball, and Willard Richards in Church Archives; Minutes of Pottawattamie High Council show the preparations for this trial of Lucien Woodworth and Peter Haws, but blank pages were left in the record books for the minutes to be copied for the actual trials.

Franklin D. Richards Journal, 1 April, 10 April 1880; Junius F. Wells Diary, 9 April, 10 April 1880.

Franklin D. Richards Journal, 4 October, 11 October 1882.

The best analysis of the millennial context of the LDS Kingdom of God is Andrus, Doctrines of the Kingdom.

Joseph F. Smith draft Journal entry, 12 October 1880. In his journal entry for 8 April 1881 concerning new members of the Council of Fifty, Franklin D. Richards referred to "charge obligation & password."

Franklin D. Richards Journal, 24 June 1882.

Lee, Confessions, p. 173; Benjamin F. Johnson, I Knew the Prophets: An Analysis of the Letter of Benjamin F. Johnson to George F. Gibbs, Reporting Doctrinal Views of Joseph Smith and Brigham Young, ed. Dean R. Zimmerman (Bountiful, Utah: Horizon Publishers, 1976), pp. 31-32. Cf. William Clayton Journal statements of 1844 membership in Allen, "One Man's Nauvoo," fn. 25.

Counselors in the Presiding Bishopric were not admitted to the Council of Fifty until the 1880s, by which time Jesse C. Little had resigned his office as counselor. The absence from 1844 to 1884 of a majority of the First Council of the Seventy and of Patriarch John Smith (b. 1832) from membership in the Council of Fifty can be understood in terms of their diminished status within the LDS hierarchy. References to their status can be found in the author's "Organizational Development and Social Origins of the Mormon Hierarchy, 1832-1932" (M.A. thesis, University of Utah, 1973), p. 277, and "The Mormon Hierarchy, 1832-1932: An American Elite," passim.

This revelation was given shortly after the 27 June meeting of the Council of Fifty adjourned (see Annie Taylor Hyde Notebook, p. 80; Franklin D. Richards Journal, 27 June 1882). This revelation was officially adopted at the next meeting of the Council of Fifty (see Franklin D. Richards Journal, 10 October 1882).

Examples were Apostles Franklin D. Richards, Lorenzo Snow, Joseph F. Smith, Moses Thatcher, and John W. Taylor, Presiding Bishop's Councelor John Q. Cannon, and Presidents of the Seventy William W. Taylor and Seymour B. Young.

Brigham Young in Journal of Discourses, 26 vols. (Liverpool, England: F. D. Richards, et al, 1854-1886), 2:317.

"History of Brigham Young," LDS Millennial Star 26 (21 May 1864): 328.

Hansen, Quest for Empire, pp. 61-63.

Mark J. Baird and Rhea A. Baird, Reminiscences of John W. Woolley and Lorin C. Woolley, 4 vols. (Draper, Utah: n.p., n.d.), 3:9

Biographical sketches at the end of this article, and William Clayton Journal entries for members of the Council of Fifty, cited in Allen, "One Man's Nauvoo," fns. 20, 21, and 25.

HC, 6:279, 576; Illinois Executive Record, 1843-1847, MS, 4:208, Illinois State Archives, Springfield, Illinois.

HC, 6:405, 412, 488-90, 500, 554, 576; introduction of Philippians D. Jordan to Bonney's The Banditti of the Prairies (Norman: University of Oklahoma, 1963), pp. vii-xxi.

HC, 5:210, 246, 6:386; Uriah Brown to Brigham Young, 3 November 1845, Young Papers, Church Archives; miscellaneous minutes of 25 August and 13 September 1851.

Hansen, Quest for Empire, pp. 128, 131, 135-37; Clark, "The Kingdom of God," p. 145.

Exceptions to this occurred when the man received Church discipline during one of the periods in which there were no Council of Fifty meetings and then died before the Council met to drop him.

The situations of these men in relation to the Church and the Kingdom are discussed in Hansen, Quest for Empire, pp. 94-96; Rupert J. Fletcher and Daisy Whiting Fletcher, Alpheus Cutler and the Church of Jesus Christ (Independence, Mo.: The Church of Jesus Christ, 1974); Philippians C. Wightman, "The Life and Contributions of Lyman Wight" (M.A. thesis, Brigham Young University, 1971); fns. 51-52 of this article.

See discussion below, beginning fn. 90.

See examples in HC, 7:439, and Cleland and Brooks, A Mormon Chronicle, 1:81, 82, 87, 89.

Fletcher, Alpheus Cutler, p. 53; William W. Blair Diary, 13 March 1863, Research Library and Archives of The Reorganized Church of Jesus Christ of Latter Day Saints, Independence, Missouri.

HC, 6:333; Joseph Smith Journal, 14 April 1844.

Franklin D. Richards Journal, 10 October 1882, 10 April 1883, 8 October 1884.

Ibid., 23 June 1882.

This committee of the 1880s is undoubtedly the actual source for the mythical "Council of Seven Friends" which Lorin C. Woolley invented and others have used as the self-perpetuating authority structure for continuing polygamy in defiance of LDS Church authority. For a detailed summary of polygamist/schismatic claims concerning the "Council of Seven Friends," see Lynn L. Bishop and Steven L. Bishop, The Keys of the Priesthood Illustrated (Draper, Utah; Review and Preview Publishers, 1971), pp. 61-75, 116-58, 279-88.

HC, 6:263; Manuscript History of the Church, 13 March 1844; William Clayton Journal, 13 March 1844, referred to in Allen, "One Man's Nauvoo," fns. 21 and 25. The published "History of Brigham Young," LDS Millennial Star 26 (21 May 1864): 328, gives the names of the historian, clerk, and standing chairman appointed for the Council of Fifty, but it changes the date of appointment to 11 March 1844. Manuscript records indicate that this switching of date from 13 March was in error as regards the officers named.

Manuscript History of the Church, 23 January 1867; Brigham Young Jr. Journal, 23 January 1867; miscellaneous minutes, 23 January 1867.

William Clayton Journal, 10 March-13 March 1844, referred to in Allen, "One Man's Nauvoo," fns. 19 and 21; HC, 6:263; Manuscript History of the Church, 13 March 1844, "History of Brigham Young," LDS Millennial Star 26 (21 May 1864): 328 gives the appointment but inaccurately changes the date to 11 March 1844

Junius F. Wells Journal, 10 April 1880; Joseph F. Smith Journal, 10 April 1880.

Ibid.

Thomas Bullock Journal, 6 December-23 December 1848, Church Archives. Cf. John D. Lee Journal for same period in Books and Cleland, A Mormon Chronicle, 1:80-83.

Miscellaneous minutes, 5 April and 24 June 1882; and Franklin D. Richards Journal, 24 June 1882, Church Archives.

William Clayton Journal, cited in Allen, "One Man's Nauvoo," fn. 24; Wilford Woodruff Journal, 26 November 1857; Franklin D. Richards Journal, 16 March 1880, 20 March 1884; L. John Nuttall 1879-1881 Letter Book, pp. 168, 178, Harold B. Lee Library, Brigham Young University.

William Clayton Journal, 10-13 March 1844, referred to in Allen, "One Man's Nauvoo," fns. 19 and 21; "History of Brigham Young," LDS Millennial Star 26 (21 May 1864): 328; Manuscript History of the Church, 9 February 1849; John D. Lee Journal, 5 April 1849; as published in Cleland and Brooks, A Mormon Chronicle 1:104; Joseph F. Smith Journal, 10 April 1880; Junius F. Wells Journal, 10 April 1880.

Throughout the available documents on the Council of Fifty, meetings were adjourned either to a specific meeting date or sine die; and in either case were subject to the call of the "President" or "Chairman."

William Clayton Journal, 11 April 1844, 1 January 1845, quoted in Allen, "One Man's Nauvoo," fns. 21 and 22.

William Marks to "Beloved Brethren," 15 June 1853, published in Zion's Harbinger and Baneemy's Organ 3(July 1853): 53. See also the earlier reports with nearly identical wording for which William Marks was probably the source: Upper Mississippian and Rock Island Republican, 2 November 1844; George T.M. Davis, An Authentic Account of the Massacre of Joseph Smith, the Mormon Prophet, and Hyrum Smith, His Brother, Together with a Brief History of the Rise and Progress of Mormonism, And All the Circumstances Which Led to Their Death (St. Louis, Mo.: Chambers & Knapp, 1844), p. 7; Zion's Harbinger 2 (January 1852): 3. Also, see Reuben Miller, James J. Strang, Weighed in the Balance of Truth, and Found Wanting (Burlington, Wisc.: n.p., 1846), p. 12.

Gordon C. Thomasson, "Foolsmate," Dialogue: A Journal of Mormon Thought 6 (Autumn-Winter 1971): 148-51. The temple ceremony to which Thomasson refers was received by Joseph Smith on 28 September 1843, six months prior to the theocratic ceremony mentioned in William Clayton's journal (see Wilford Woodruff's Historian's Private Journal, entry for 26 February 1867, Church Archives).

Annie Taylor Hyde Notebook, p. 64.

Abraham H. Cannon Journal, 2 December 1895. Abraham H. Cannon was George Q. Cannon's son.

Manuscript in Franklin D. Richards Miscellaneous Papers, Church Archives, Franklin D. Richards Journal, 4 February 1885, reads: "At 8. p.m. attended Council at Endowment House where we had prayers consecrated oil, and Prest. Jno Taylor was anointed[K[ing].[P[riest].[R[uler]. of[C[hurch].[Z[ion]. &[K[ingdom]."

"That Declaration," Salt Lake Tribune, 5 May 1885. Earlier references to this ceremony by the Salt Lake Tribune appeared in articles "Is Mormonism Treason?" (8 March 1885) and "They Talk It Over" (10 March 1885). Apostle John Henry Smith commented on the newspaper reports of this ceremony in a letter to his kinsman and counselor in the First Presidency, Joseph F. Smith (John Henry Smith to J. Mack [pseudonym for Joseph F. Smith], 28 August 1885, in John Henry Smith 1884-1894 Letter Book, pp. 434-35, George A. Smith Family Papers, Marriott Library, University of Utah).

Journal of Discourses, 5:219 (discourse delivered 6 September 1856). Andrew Cahoon, an apostate Mormon who was a son of one of the original members of the Council of Fifty, testified in 1889 that Brigham Young had proclaimed himself as king to the 1847 pioneers in Utah (see "Testimony of Andrew Cahoon," Deseret Evening News, 14 November 1889). The apostate William Smith wrote: "The people of Salt Lake govern their church by a secret lodge of 50 men. It is in this lodge that Brigham Young is crowned as a King, and is there seated upon a throne prepared for him" (see Melchizedek and Aaronic Herald, 1 [February 1850]: 1).

John W. Taylor to Joseph F. Smith, 17 February 1911, Church Archives.

For other discussions of the symbolic role of the LDS Prophet-King, see Andrus, Doctrines of the Kingdom, pp. 556-67; Melodie Moench, "Joseph Smith: Prophet, Priest, and King," Task Papers in LDS History, No. 25 (Salt Lake City: Historical Department of The Church of Jesus Christ of Latter-day Saints, 1978).

For other discussions of the symbolic role of the LDS Prophet-King, see Andrus, Doctrines of the Kingdom, pp. 556-67; Melodie Moench, "Joseph Smith: Prophet, Priest, and King," Task Papers in LDS History, No. 25 (Salt Lake City: Historical Department of The Church of Jesus Christ of Latter-day Saints, 1878).

Upper Mississippian, 2 November 1844; Davis, An Authentic Account, p. 7.

Hosea Stout Diary, 13 January 1846, published in Brooks, On the Mormon Frontier, 1:105. Hosea Stout did not become a member of the Council of Fifty until 1867.

Deseret News, 17 June 1857; Wilford Woodruff Journal, 26 November 1857.

"History of Brigham Young," 11 March, 19 March 1844, in Deseret News, 24 March 1858 and LDS Millennial Star 26 (21 May 1864): 328.

Examples are quoted in HC, 7:381-82; Andrus, Joseph Smith and World Government, pp. 4, 5, 9; Salt Lake City Seventeenth Ward Relief Society Minutes, 1868-1884 Book, pp. 345-46.

Deseret Evening News, 28 November 1877; Andrew Jenson, Latter-day Saint Biographical Encyclopedia, 4 vols. (Salt Lake City: Andrew Jenson History Co., 1901-1936), 1:290, 368.

Heber J. Grant Letter Book Journal, 25 October 1887, Church Archives.

John W. Taylor to Joseph F. Smith, 17 February 1911; John Henry Smith Journal, 18 February 1911.

"Instructions given to Elder Joseph F. Smith Jr., at the Salt Lake Temple, April 7th, 1910, immediately prior to his receiving ordination as an Apostle," Smith Papers, Church Archives.

Heber J. Grant Journal, 3 January 1932. This should disprove any rumors about other persons who allegedly were members of the Council of Fifty but who lived beyond 1931.

Johnson, I Knew the Prophets, p. 31.

Johnson, "A Life Review," MS, p. 96: Minutes of the Nauvoo High Council, 30 November 1844, p. 7, Church Archives.

Franklin D. Richards Journal, 16 March 1880.

Joseph F. Smith Journal, 10 April 1880.

Allen, "One Man's Nauvoo," fn. 24.

All names and other data have been collated from numerous personal diaries, miscellaneous manuscripts and biographies in various locations. The overlapping of these sources is sufficient to justify confidence that the list of members in this article is complete. Contrary to the list of council of Fifty members in Hansen's Quest for Empire, pp. 227-28, John Fielding and John Scott were not members of the Council. Hansen's list also fails to include thirty-eight verified members of the Council of Fifty.

[justamere10]

Thanks Hemi for that abundance of information about the historical Council of Fifty. I extracted a few paragraphs that may be of immediate significance for those interested in this thread:

"The first evident characteristic of the council of fifty's membership is the extent to which church office was important. From 1844 to 1884 the council of fifty included every contemporary member of the first presidency except the disaffected william law, every member of the quorum of the twelve apostles, every presiding patriarch except john smith (b. 1832, son of hyrum smith), every member of the presiding bishopric except jesse c.

Little, and more than forty-four percent of the first council of the seventy. 60 of local officers during the period, forty-eight percent of the stake presidents and a much smaller percentage of the ward bishops were members of the council of fifty during their ecclesiastical service in these positions. This church identity of members of the council of fifty was mentioned in an 1882 revelation:

Behold you are my kingdom and rulers in my kingdom and then you are also, many of you, rulers in my church according to your ordinations therein. For are you not of the first presidency, and of the twelve apostles and some presidents of stakes, and some bishops, and some high priests and some seventies and elders therein? And are ye not all of my church and belong to my holy priesthood?"

My guess is that the founders of Deseret Nation are going to have some difficulty recruiting members until they can show some valid evidence that General Authorities are involved in some way, and that their organization, commendable as the effort may be, is not among those that are of concern during temple recommend interviews.

Just my thoughts, it is my hope that the founders will participate here to respond to such concerns.

[Elgama]

I just think its folly to assume we are ready for this - if we were ready to have theocracy in Utah or elsewhere, then the First Presidency would be making moves for it to happen.

Until as Latter Day Saints we are ready we should not move forward with something like this or it could be opened up to serious corruption, which can in turn damage the church

-Charley

[FunkyTown]

I just think its folly to assume we are ready for this - if we were ready to have theocracy in Utah or elsewhere, then the First Presidency would be making moves for it to happen.

Until as Latter Day Saints we are ready we should not move forward with something like this or it could be opened up to serious corruption, which can in turn damage the church

-Charley

Actually, this argument has been around for a long time, in Jewish society. There are the Zionists (who believe that Israel must be built up) and Anti-Zionists (Who believe a variety of things, but the only really -relevant- belief is that God would reveal it if it were time to retake the holy land).

What's the answer? I don't know. I agree with A-train that the world aches for some kind of freedom from economic and spiritual bondage, but I agree with you that the brethren would tell us when that time is.

[deseretgov]

I'm not avoiding you guys. I've just gotten very busy. I'll read through the thread and post a response in a few days.

I sent an email to the Standing Chairman btw.

[gabelpa]

I'm not avoiding you guys. I've just gotten very busy. I'll read through the thread and post a response in a few days.

I sent an email to the Standing Chairman btw.

Good to hear. I look forward to a spirited debate. I hope he's up for a challenge, because I am.

[justamere10]

Good to hear. I look forward to a spirited debate. I hope he's up for a challenge, because I am.

I too am looking forward to a discussion of this important topic, in particular the role (if any) that LDS General Authorities would have in the development and operation of the proposed "Deseret Nation." The timing may be approaching for such an entity, but for it to have any legitimacy in my mind, the Senior Brethren would have to give it their blessing, even if quietly and unofficially in the beginning. Once that is done, there would be no shortage of perhaps highly qualified 'recruits', we love and trust the Brethren. But until then, I think it will remain a commendable dream.

These are exciting times for those who feel they've spent their life preparing to participate in the final events before the Millennium, my guess is that there are many.

This morning FoxNews.com is reporting the decline of America in the near future.

----

Alarming government report predicts environmental catastrophe, threat of nuclear war and the decline of America as the dominant global power by 2025.

The next two decades will see a world living with the daily threat of nuclear war, environmental catastrophe and the decline of America as the dominant global power, according to a frighteningly bleak assessment by the U.S. intelligence community.

"The world of the near future will be subject to an increased likelihood of conflict over resources, including food and water, and will be haunted by the persistence of rogue states and terrorist groups with greater access to nuclear weapons," said the report by the National Intelligence Council...

"The international system will be almost unrecognizable by 2025, owing to the rise of emerging powers, a globalizing economy, a transfer of wealth from West to East, and the growing influence of non-state actors. Although the United States is likely to remain the single most powerful actor, the United States' relative strength -- even in the military realm -- will decline and US leverage will become more strained."

Report: U.S. Dominance and Influence Predicted to Fade - FOXNews.com Transition Tracker

.

[Hemidakota]

We need to remember, the Priesthood governs all intelligence, elements, and life in general. Why fear over those who think they can raise their pony arm to GOD or those of Righteous?

[Elphaba]

Last part-7

That was fabulous Hemi!

Elphaba

[justamere10]

We need to remember, the Priesthood governs all intelligence, elements, and life in general. Why fear over those who think they can raise their pony arm to GOD or those of Righteous?

True, but we know that non-members (non-LDS) will be included in the Kingdom of God government that will begin in the Rocky Mountains and will rule the entire earth with Jesus Christ at its head during the Millennium.

[Hemidakota]

That is expected.....

[Elgama]

True, but we know that non-members (non-LDS) will be included in the Kingdom of God government that will begin in the Rocky Mountains and will rule the entire earth with Jesus Christ at its head during the Millennium.

Although Jesus Christ holds the priesthood and from an LDS point of view I understand that means it is how he will govern

-Charley

[Hemidakota]

Thanks Charley.

What I was referring too, using an example, ever noticed lately a certain location where the average temp for this time of year has not approach winter but still seeing summer temps? How do you think this is done? Perhaps they will call it freakish weather pattern or blame El Nino? Scientists may conclude it was due to Global Warming. That is not the case. I would say otherwise. What does surprise me when a person declare event he will change, that the elements or power to be make it happen. That is only done through the power of the Priesthood....what? Someone altered the weather? This is possibility for those who hold this priesthood and more. Remember the Brother of Jared moved a mountain? Enoch did the same. Moses for the Red Sea or Peter walked across the water. Many more examples are listed throughout our captured scriptures or scrolls. We need to understand the real power here is not our military but the power of GOD through those who are called by HIM and can exercise it in righteousness.

One country can have all the military might possible but it is still nothing when GOD's power lies with HIS sent ones.

[Elgama]

Thanks Charley.

One country can have all the military might possible but it is still nothing when GOD's power lies with HIS sent ones.

I have always believed this about WW2 on paper the war should have been over in 6 months with the Germans the victor. They were better armed, better positioned etc, if that had happened Hitler would have had all he needed to go on to take the US.

However us humans can use priesthood power under the direction on the Saviour and I believe we are very capable of inncently misusing it which is why this Dessert Government concerns me in its current form, I am not convinced the Lord himself is behind it, if it was just a few people standing alone would be enough - look what the Church has achieved since 1830

-Charley

[Hemidakota]

Concur with your assumption. Looking back at prior night on D-DAY [WWII], Hitler decided to use a sleeping pill and none of his generals would dare to wake him. Noting Rommel as the Field Marshall, he was a great tactician of his time, if Hitler was woken and told of this event and Rommel sped back to Normandy with the reserves, this would had stopped the preparatory forces and the landing forces would have been cut-off and captured. I had played that scenario and proved my point several times as Field Marshal Rommel. It was quite amazing that to me, it was not just mere chance but divine intervention was at hand.

Without having any additional facts except what I have posted, there is no need for this type of organization to be stand up but only the church organization, which as you stated, works. This would be the government I would use when our national government fails or crumbles into debauchery.

[Elgama]

I agree so far with everything you say - I would not go for anythinglike this without the First Presidency Oking it and supporting it, whenever it has been used in the past they have spearheaded it.

I don't know why but the phrase unrighteous dominion came to mind when I read the website

-Charley

[justamere10]

I agree so far with everything you say - I would not go for anythinglike this without the First Presidency Oking it and supporting it, whenever it has been used in the past they have spearheaded it.

I don't know why but the phrase unrighteous dominion came to mind when I read the website

-Charley

I don't know any of them but my guess is that the founders of "Deseret Nation" are sincere good living people who feel they have a mission. But I'd like to learn more from their leader because it's a subject of much interest to me even though I share your concerns at this time. I think this thread would be a great place for them to respond to such concerns, and to promote their venture. I look forward to hearing from them.

[WANDERER]

I'm a tad confused reading through the history of it all...someone was proclaimed a king? Did I misread it?

[TeancumsSword]

What do they hope to really accomplish by this "Nation of Deseret", seeing it is in the desert and is outside the future walls of New Jerusalem?

[deseretgov]

I agree with most people's concern that without the approval of the first presidency this nation would have a very difficult time gaining acceptance. I hope the Standing Chairman will join us here, I haven't heard back from him.

I love the comments that have been made about the priesthood.

I do disagree that the church will be the governing body during the millenium. I'm not saying that the Nation of Deseret will be, I'm just saying that it doesn't seem to be an appropriate form of government. How will those who are not of our faith have representation in the church? There must be a way for them to participate in the governmental process.

I don't believe that when the Saviour returns there will be a big poof and everyone will be converted. There will still be other faiths. There will still be other nations. The church is equipped for a welfare role but it is not equipped for a legislative role, in relation to those who are not members of our faith.

I'll ask the SC if anymore efforts have been made in contacting the Church.

P.S. I just recieved the Nation of Deseret flag mug I ordered from cafepress. It's AWESOME!

Edited November 22, 2008 by deseretgov

[TeancumsSword]

I agree with most people's concern that without the approval of the first presidency this nation would have a very difficult time gaining acceptance. I hope the Standing Chairman will join us here, I haven't heard back from him.

I love the comments that have been made about the priesthood.

I do disagree that the church will be the governing body during the millenium. I'm not saying that the Nation of Deseret will be, I'm just saying that it doesn't seem to be an appropriate form of government. How will those who are not of our faith have representation in the church? There must be a way for them to participate in the governmental process.

I don't believe that when the Saviour returns there will be a big poof and everyone will be converted. There will still be other faiths. There will still be other nations. The church is equipped for a welfare role but it is not equipped for a legislative role, in relation to those who are not members of our faith.

I'll ask the SC if anymore efforts have been made in contacting the Church.

P.S. I just recieved the Nation of Deseret flag mug I ordered from cafepress. It's AWESOME!

Have you ever read "The Book of the Law of the Lord" by James J. Strang?

[deseretgov]

Nope. Can't say I have.

[Old Tex]

Have you ever read "The Book of the Law of the Lord" by James J. Strang?

Do you mean the James Strang who claimed to have succeeded Joseph Smith, set up his church on an island, and proclaimed himself king?

James Strang - Wikipedia, the free encyclopedia