Day 26 - Alma 56-61; D&C 101-104


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The Constitution of the United States

"In framing that great document which Gladstone declared "the most wonderful work ever struck off at a given time by the brain and purpose of man," our early leaders called upon a kind Providence. Later the product of the constitutional convention was referred to as our God-inspired Constitution. They had incorporated within its sacred paragraphs eternal principles supported by the holy scriptures with which they were familiar. It was established "for the rights and protection of all flesh according to just and holy principles" [D&C 101:77]. Later the Lord himself declared, "I established the Constitution of this land, by the hands of wise men whom I raised up unto this very purpose" [D&C 101:80]. ("America: A Choice Land" 674; compare RC 284) - President Ezra Taft Benson

Doctrine and Covenants 101:76-80

76 And again I say unto you, those who have been scattered by their enemies, it is my will that they should continue to importune for redress, and redemption, by the hands of those who are placed as rulers and are in authority over you—

77 According to the laws and constitution of the people, which I have suffered to be established, and should be maintained for the rights and protection of all flesh, according to just and holy principles;

78 That every man may act in doctrine and principle pertaining to futurity, according to the moral agency which I have given unto him, that every man may be accountable for his own sins in the day of judgment.

79 Therefore, it is not right that any man should be in bondage one to another.

80 And for this purpose have I established the Constitution of this land, by the hands of wise men whom I raised up unto this very purpose, and redeemed the land by the shedding of blood.

Ezra Taft Benson, "Our Divine Constitution," Ensign, Nov 1987, 4

I desire, therefore, to speak to you about our divine Constitution, which the Lord said "belongs to all mankind" (D&C 98:5; italics added) "and should be maintained for the rights and protection of all flesh, according to just and holy principles" (D&C 101:77; italics added).

The Constitution of the United States has served as a model for many nations and is the oldest constitution in use today.

"I established the Constitution of this land," said the Lord, "by the hands of wise men whom I raised up unto this very purpose" (D&C 101:80).

For centuries the Lord kept America hidden in the hollow of His hand until the time was right to unveil her for her destiny in the last days. "It is wisdom that this land should be kept as yet from the knowledge of other nations," said Lehi, "for behold, many nations would overrun the land, that there would be no place for an inheritance" (2 Ne. 1:8).

In the Lord’s due time His Spirit "wrought upon" Columbus, the pilgrims, the Puritans, and others to come to America. They testified of God’s intervention in their behalf (see 1 Ne. 13:12–13). The Book of Mormon records that they humbled "themselves before the Lord; and the power of the Lord was with them" (1 Ne. 13:16).

Our Father in Heaven planned the coming forth of the Founding Fathers and their form of government as the necessary great prologue leading to the restoration of the gospel. Recall what our Savior Jesus Christ said nearly two thousand years ago when He visited this promised land: "For it is wisdom in the Father that they should be established in this land, and be set up as a free people by the power of the Father, that these things might come forth" (3 Ne. 21:4). America, the land of liberty, was to be the Lord’s latter-day base of operations for His restored church.

The Declaration of Independence affirmed the Founding Fathers’ belief and trust in God in these words: "We hold these Truths to be self-evident, that all Men are created equal, that they are endowed by their Creator with certain inalienable Rights, that among these are Life, Liberty, and the Pursuit of Happiness."

The Doctrine and Covenants states, "We believe that no government can exist in peace, except such laws are framed and held inviolate as will secure to each individual the free exercise of conscience, the right and control of property, and the protection of life" (D&C 134:2). Life, liberty, property—mankind’s three great rights.

At the conclusion of the Declaration of Independence, they wrote, "And for the support of this Declaration, with a firm reliance on the protection of Divine

Providence, we mutually pledge to each other our lives, our Fortunes, and our sacred Honor." This Declaration was a promise that would demand terrible sacrifice on the part of its signers. Five of the signers were captured as traitors and tortured before they died. Twelve had their homes ransacked and burned. Two lost their sons in the Revolutionary War; another had two sons captured. Nine died from wounds or from the hardships of the war. The Lord said He "redeemed the land by the shedding of blood" (D&C 101:80). Nephi recorded that the Founders "were delivered by the power of God out of the hands of all other nations" (1 Ne. 13:19).

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Alma 56:47 they had been taught by their mothers

David O. McKay

"Motherhood is the greatest potential influence in human society. Her caress first awakens in the child a sense of security; her kiss, the first realization of affection; her sympathy and tenderness, the first assurance that there is love in the world. Thus in infancy and childhood she implants ever-directing and restraining influences that remain throughout life." (Home Memories of President David O. McKay, p. 225.)

Spencer W. Kimball

“The stripling sons of the former . . . Lamanites were superior because ‘. . . they had been taught by their mothers, that if they did not doubt, God would deliver them’ (Alma 56:47Alma 56:47). This teaching is not a single sermon but a lifetime of example and precept. Here were mothers who loved their sons more than themselves, more than clothes, or entertainment, or social life, or business life, or luxuries. Here were women who gave themselves to their families—time, energy, effort, mind, and soul. Then came the dividends: a whole community of righteous, noble sons to sire generations of people so full of goodness and faith that it was to carry over through centuries. (Relief Society Magazine, Jan. 1958, p. 7)

Marion G. Romney

“Without a knowledge of the word of God, these noble mothers never could have built into their sons such an abiding conviction that ‘if they did not doubt, God would deliver them’; and neither could they have inspired in their sons an unshakable faith that their mothers knew what they were talking about.

It is a mistake to depend solely upon the Church organizations to give children a knowledge of the principles of the gospel. The primary and the final responsibility to bring up their children in light and truth rests with parents. There is no better place to find this knowledge than in the standard works. Read them and do as the Lord says: ‘Let the solemnities of eternity rest upon your minds.’ ("D&C 43:34D&C 43:34.)…

Begin with your children while they are exclusively under your care, and continue as long as you have any influence upon them to impress upon their minds and precious souls the grandeur of the concepts of the gospel…See that these truths are imbedded in your minds. If they are, you will have an anchor that will carry you over the roughest passages in your life.

I remember on one occasion riding with President Stephen L Richards to a conference in Idaho. As we drove along, we were considering means to encourage the people to live the gospel more effectively. He expressed his conviction that people would be more diligent in living the gospel if they could but get true concepts of its principles in their minds and appreciate their implications. I have often thought about this statement, and I believe it is true. I am further persuaded that Latter-day Saint parents can, if they will, help their children to learn and appreciate these principles. This requires parents themselves to become more familiar with the word of God. I counsel you to study and teach your children from the standard works of the Church.” (Learning for the Eternities, p. 124-5.)

James E. Faust

“Generally, those children who make the decision and have the resolve to abstain from drugs, alcohol, and illicit sex are those who have adopted and internalized the strong values of their homes as lived by their parents. In times of difficult decisions they are most likely to follow the teaching of their parents rather than the example of their peers or the sophistries of the media, which glamorize alcohol consumption, illicit sex, infidelity, dishonesty, and other vices. Those young people who demonstrate moral courage are like Helaman's two thousand young men who ‘had been taught by their mothers, that if they did not doubt, God would deliver them’ from death ("Alma 56:47Alma 56:47). ‘And they rehearsed . . . the words of their mothers, saying: We do not doubt our mothers knew it’ (verse 48).

What seems to help cement parental teachings and values in place in children's lives is a firm belief in Deity. When this belief becomes part of children's very souls, they have inner strength. So, of all that is important to be taught, what should parents teach? The scriptures tell us that parents are to teach their children ‘faith in Christ the Son of the living God, and of baptism and the gift of the Holy Ghost,’ as well as ‘the doctrine of repentance’ ("D&C 68:25D&C 68:25). These truths must be taught in the home. They cannot be taught in the public schools, nor will they be fostered by the government or society. Of course, Church programs can help, but the most effective teaching takes place in the home.” (Finding Light in a Dark World, p. 94.)

Neal A. Maxwell

“When the real history of mankind is fully disclosed, will it feature the echoes of gunfire or the shaping sound of lullabies? The great armistices made by military men or the peacemaking of women in homes and in neighborhoods? Will what happened in cradles and kitchens prove to be more controlling than what happened in congresses?” (“The Women of God,” Ensign, May 1978, 10-11)

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Alma 57:21 they did obey and observe to perform every word of command with exactness

The stripling warriors did perform every word of command with exactness. We are told that we are to live by every word that proceedeth out of the mouth of God (Matt 4:4). On a military level, the stripling warriors had accomplished this, for they fought by every command that proceeded out of the mouth of Helaman. The result was that there was not one soul of them who did perish (v. 25).

Bruce R. McConkie taught, “Obedience is the first law of heaven, the cornerstone upon which all righteousness and progression rest.” (Mormon Doctrine, p. 539) The full expression of “righteousness and progression” in mortality is to have one’s calling and election made sure. Joseph Smith taught that obedience with exactness is a prerequisite, “After a person has faith in Christ, repents of his sins, and is baptized…then let him continue to humble himself before God, hungering and thirsting after righteousness, and living by every word of God, and the Lord will soon say unto him, Son, thou shalt be exalted. When the Lord has thoroughly proved him, and finds that the man is determined to serve Him at all hazards, then the man will find his calling and his election made sure.” (Teachings, p. 150, italics added)

“I find the elements of obedience within this verse fascinating. What is the motivation for obeying with exactness? Could this be seen as blind obedience? Blind obedience is sheep following sheep, while following in exactness is sheep following the Shepherd; and Christ is the Good Shepherd (see "Alma 5:37"Alma 5:38"Alma 5:39Alma 5:37-39). This is the same principle the Lord was teaching the Saints in 1832, when he said, ‘I, the Lord, am bound when ye do what I say; but when ye do not what I say, ye have no promise’ ("D&C 82:10D&C 82:10). By obeying Helaman's orders with exactness, they were showing they did not doubt the Lord's promise made to them through their mothers.

The stripling warriors must have been aware that their obedience to their leaders was an extension of their obedience to their God. This was not a new concept to the Nephites. (See "1 Ne. 3:5"1 Ne. 3:6"1 Ne. 3:71 Nephi 3:5-7; "Mosiah 2:30"Mosiah 2:31Mosiah 2:30-31; "Alma 45:2"Alma 45:3"Alma 45:4"Alma 45:5"Alma 45:6"Alma 45:7"Alma 45:8Alma 45:2-8) Their obedience to Helaman's command was more than swift, it was exact. A celestial strategy was involved, even in that mortal battlefield. They had been promised that if they, ‘did not doubt, that they should be preserved by his [God's] marvelous power’ ("Alma 57:26Alma 57:26). Would it have been possible for them to support their God without supporting their leaders? This is the ultimate test of obedience; to show one's allegiance to a perfect and infallible God by how we obey those less than perfect who are called to lead us.” (K. Douglas Bassett, Alma, the Testimony of the Word, ed. by Monte S. Nyman and Charles D. Tate, Jr., p. 229)

Teddy E. Brewerton

“Today President Kimball is the Lord’s mouthpiece on the earth, and when he says we should do certain things, even small things, what is our answer? For example, if he says clean up your yard—do it. If he says paint your fence—do it. If he says one more endowment per person per year—do it. If he says at least one more couple per ward in the mission field—do it. If he says to avoid commercial purchases whenever possible on Sunday—do it. What blessings we must impede through lack of full obedience!

“Now, why obey? In Deuteronomy it states, ‘Thou shalt keep therefore his statutes, and his commandments, which I command thee this day.’ Now, why: ‘that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the Lord thy God giveth thee, for ever.’ (Deut. 4:40.)

“And again in the Doctrine and Covenants, section 98: ‘And again I say unto you, if ye observe to do whatsoever I command you, I, the Lord, will turn away all wrath and indignation from you, and the gates of hell shall not prevail against you.(D&C 98:22.)” (“Obedience—Full Obedience,” Ensign, May 1981, 68)

Teddy E. Brewerton

“Today President Kimball is the Lord’s mouthpiece on the earth,

You could change this to say President Monson and the message would mean the same.

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Alma 58:10-12 we did pour out our souls in prayer to God, that he would strengthen us and deliver us

Gene R. Cook

“I bear testimony that the Lord stands ready to answer our prayers and to grant our righteous requests. There is a great example of this in the book of Alma…Early one morning as our family was reading the account of the wars in Alma, one of my children said, ‘Dad, I'm not getting much out of these chapters about the wars. I wish we were back reading some of those other things.’ I answered, ‘Well, these things are all in here for a good reason, Son. I'm sure there are some hidden treasures in here we just haven't found.’

That very morning we found a wonderful description of how the Lord responds to our prayers. In "Alma 58:1Alma 58 we read how the Lamanites and Nephites were in the midst of a battle…’Therefore,’ the Nephites said, ‘we did pour out our souls in prayer to God, that he would strengthen us and deliver us.’ ("Alma 58:10Alma 58:10.) What a beautiful description of what we often ask for—to be strengthened or to be delivered from a problem.

Then we get another clue about prayer. The Nephites didn't just pray, but they prayed fervently: ‘We did pour out our souls in prayer.’ That's how we get answers—to pray with great intensity.

Now note in this next verse how quietly the answers came. The Lord did indeed answer them, but they might have missed the answer if they weren't being spiritually attentive.

Yea, and it came to pass that the Lord our God did visit us with assurances that he would deliver us; yea, insomuch that he did speak peace to our souls, and did grant unto us great faith, and did cause us that we should hope for our deliverance in him.’ ("Alma 58:11Alma 58:11; italics added.)

It may be that the Nephites hoped for a miracle. Maybe they wanted angels to come to deliver them, as had happened a time or two in the Old Testament. But what did they receive? The Lord gave them assurance, peace, faith, and hope. He didn't directly destroy their enemies, but he did give them the gifts they needed so they could deliver themselves.

The next verse shows the effect of the Lord's answer on the people: We did take courage with our small force which we had received [and you may feel that your force or power to accomplish your desires is awfully small], and were fixed with a determination to conquer. ("Alma 58:12Alma 58:12.)

In other words, the Lord put inside these men the will and the power to do what they desired—to begin with a strong resolve and then to see it through. After their prayer was answered, the Nephites went on to secure their liberty.

When the Lord instills hope and faith and peace and assurance in people, they can bring great things to pass. This, then, is often what we should look for when we ask for help—not a miracle to solve our problem for us, but a miracle inside, to help us come to the solution ourselves, with the Lord's help and the Lord's power.” (Receiving Answers to Our Prayers, pp. 155 - 157.)

Gene R. Cook

“Verse 11 probably provides one of the best descriptions of how the Lord responds to us, again through thoughts or feelings. He seems to do these four things:

1. He visits us with assurances that he will deliver us.

2. He speaks peace to our souls.

3. He grants us great faith.

4. He causes us that we should hope for our deliverance in him.

What a tremendous way the Lord has of blessing us! He doesn't just solve our problems but he gives us assurance, peace, faith, and hope so that we will move forward to resolve our own problems under the direction of the Lord. Thus he makes us strong.

He helps us grow, and if we pursue the process over the years, we will ultimately become as God is. The effects of the influence of the Spirit are described well in verse 12. After we have been filled with assurance, peace, faith, and hope, we are then willing to take courage and have a fixed determination to conquer our enemies, our problems, our sins. Where does that courage and determination come from? From the Spirit of the Lord. The Lord actually provides additional power and strength because we have humbled ourselves and sought God.

Every time I read those verses or teach them to others, I think about where I learned them—during family scripture reading.

“Two or three years after that experience, one of my sons was having a difficult time understanding an answer to prayer and was asking me about it. I opened up "Alma 58:1Alma 58, read those verses to him, and explained them. It was like a light turned on in his mind. He was so excited about these verses because they perfectly described his feelings and told him more clearly how the Lord answered prayers.” (Raising Up a Family to the Lord, p. 127-8.)

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Alma 59:13 Moroni was angry…because of their indifference concerning the freedom of their country

“[An investigator recounts her feelings while first reading the Book of Mormon] When finally, three years later, until late in the evening I read the very Book of Mormon those earlier missionaries had left, I was literally transported in the spirit. I felt elevated with a brightness around me and in my mind that must be experienced to be understood…Captain Moroni of 70 B.C. was a great missionary in A.D. 1962. Reading about him, I felt great joy in the confirmation of my activities in relation to the defense of freedom for which I had been maligned so often. I felt that he was fighting the same battle we were. I still thrill over his words: ‘…Moroni was angry with the government, because of their indifference concerning the freedom of their country.’ (Alma 59:13Alma 59:13.) So was I, in the modern context! ‘Can you think to sit upon your thrones in a state of thoughtless stupor, while your enemies are spreading the work of death around you? Yea, while they are murdering thousands of your brethren [and suppose] because of the exceeding goodness of God, ye could do nothing and he would deliver you? Behold, if ye have supposed this, ye have supposed in vain.’ (Alma 60:7Alma 60:7, Alma 60:11 11.).” (Janice Le Tellier in No More Strangers by Hartman Rector, Jr. and Connie Rector, 3: 79.)

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Such power to these words of Moroni:

Alma 60:36

36 Behold, I am Moroni, your chief captain. I seek not for power, but to pull it down. I seek not for honor of the world, but for the glory of my God, and the freedom and welfare of my country. And thus I close mine epistle.

Alma 60:36 I seek not for power, but to pull it down

Harold B. Lee

“The gospel of Christ is a gospel of love and peace, of patience and long suffering, of forbearance and forgiveness, of kindness and good deeds, of charity and brotherly love. Greed, avarice, base ambition, thirst for power, and unrighteous dominion over our fellow men, can have no place in the hearts of Latter-day Saints nor of God-fearing men everywhere. We of the Church must lead the life prescribed in the saying of the ancient prophet-warrior: 3681I seek not for power, but to pull it down. I seek not for honor of the world, but for the glory of my God, and the freedom and welfare of my country. ("Alma 60:36Alma 60:36)” (Conference Report, April 1942, p. 90)

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Alma 61:9 in your epistle you have censured me, but it mattereth not; I am not angry

Neal A. Maxwell

“…we must always realize that in a perfect church filled with imperfect people, there are bound to be some miscommunications at times. A noteworthy example occurred in ancient American Israel. Moroni wrote two times to Pahoran complaining of neglect because much-needed reinforcements did not arrive. Moroni used harsh language, accusing the governor of the land, Pahoran, of sitting on his throne in a state of ‘thoughtless stupor.’ ("Alma 60:7Alma 60:7.) Pahoran soon made a very patriotic reply, explaining why he could not do what Moroni wanted. Though censured, Pahoran was not angry; he even praised Moroni for ‘the greatness of your heart.’ ("Alma 61:9Alma 61:9.) Given the intense, mutual devotion of disciples, discussions as to how best to move the Lord's work along are bound to produce tactical differences on occasion. Just as in this episode, sometimes scolding occurs that is later shown to be unjustified.

Parley P. Pratt recalled an episode when President Brigham Young chastened him and others for their management of the westward migration. In this instance also, there were two letters of a scolding nature, even alleging insubordination. Of this Elder Pratt wrote, ‘I could not realize this at the time, and protested that in my own heart, so far as I was concerned, I had no such motive; that I had been actuated by the purest motives. . . .’ Later it became clear to Elder Pratt that some of those scolded had motives that were not as pure as his. He commented further, ‘. . . yet I thank God for this timely chastisement; I profited by it, and it caused me to be more watchful and careful ever after.’ (Autobiography of Parley Parker Pratt [Deseret Book, 1961], pp. 341-42.)

It is worthy remembering that Elder Pratt protested in his heart, not publicly. He took it. Perhaps President Young, like Moroni, might have taken note of how Elder Pratt was even sick at the time—but, like Moroni, President Young did not know of the full conditions.

The stuff out of which offense is made is all around us, if we wish to seize upon it. What we learn, however, from men like Pahoran and Elder Pratt should give us pause, especially when we may be inclined to take umbrage instead of following the Brethren.” (All These Things Shall Give Thee Experience, p. 119-20)

Hugh Nibley

“The church is a training school in which everyone is there for the training. So don't waste time criticizing the authorities. In that regard the Book of Mormon gives us another neat example. Moroni had very good reason to complain about the top men of the nation ‘sitting upon [their] . . . thrones in a state of thoughtless stupor’ while the work of death was going on all around them ("Alma 60:7Alma 60:7). Many today are complaining of a like situation…But the moral of the story, as it turns out, is that Moroni in his criticism was wrong, completely out of order; he simply did not understand the situation. He was quite right about the crime, but it was not for him to apportion the guilt. So let us, when distressed by the inadequacies of others, remember the number-one instruction of the Book of Mormon: ‘This is my doctrine . . . that the Father commandeth all men everywhere to repent and believe in me’ ("3 Ne. 11:323 Nephi 11:32). This life is ‘a state of probation’ ("2 Ne. 2:212 Nephi 2:21). ‘Be wise in the days of your probation’ ("Morm. 9:28Mormon 9:28).” (The Prophetic Book of Mormon, p. 564)

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DC 101 Historical Background

The Prophet Joseph carefully chronicled the persecution suffered by his beloved Missouri saints. They had been sent by him, according to his inspiration to establish a new community based on new ideas. One of the great ideas of his early ministry was the idea of Zion, the location of Zion, the establishment of Zion, the redemption of Zion, the temple of Zion. The Prophet knew that the redemption of Zion must precede the Second Coming; the saints knew that they were the Lord’s servants to prepare the earth for this apocalyptic event. Zion became the hope, the dream, the aspiration of the righteous.

Unfortunately, things began to fall apart rather quickly. In July of 1833, the mob threatened the Mormon leaders, destroyed the printing press, tarred and feathered others, and demanded the Mormons leave or be killed. A contract was drawn up between the mob and the Mormons which agreed to a cessation of violence if the saints would leave—most by Jan. 1, 1834 and the rest by April of the same year. The Prophet was consulted. The saints were to seek redress at the hands of government authorities. Letters were written to state authorities. The saints were advised to sue for redress in local courts—sound advice until one realizes that the local judges were part of the mob. Still, the saints sought legal counsel and began the process. When the rumor of the saints’ legal intentions spread through the mob, it was like taking a match to a keg of gun powder.

The mob assembled; they declared war, thus breaking the July agreement to leave the saints alone until they had time to move. The expulsion and extermination were on! The Prophet Joseph was careful to record the events:

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Joseph Smith

Thursday night, the 31st of October, gave the Saints in Zion abundant proof that no pledge on the part of their enemies, written or verbal, was longer to be regarded; for on that night, between forty and fifty persons in number, many of whom were armed with guns, proceeded against a branch of the Church, west of the Big Blue, and unroofed and partly demolished ten dwelling houses; and amid the shrieks and screams of the women and children, whipped and beat in a savage and brutal manner, several of the men: while their horrid threats frightened women and children into the wilderness. Such of the men as could escape fled for their lives; for very few of them had arms, neither were they organized; and they were threatened with death if they made any resistance; such therefore as could not escape by flight, received a pelting with stones and a beating with guns and whips. On Friday, the first of November, women and children sallied forth from their gloomy retreats, to contemplate with heartrending anguish the ravages of a ruthless mob, in the lacerated and bruised bodies of their husbands, and in the destruction of their houses, and their furniture. Houseless and unprotected by the arm of the civil law in Jackson county, the dreary month of November staring them in the face and loudly proclaiming an inclement season at hand; the continual threats of the mob that they would drive every "Mormon" from the county; and the inability of many to move, because of their poverty, caused an anguish of heart indescribable.

On Friday night, the 1st of November, a party of the mob proceeded to attack a branch of the Church settled on the prairie, about twelve or fourteen miles from the town of Independence. Two of their number were sent in advance, as spies, viz., Robert Johnson, and———Harris, armed with two guns and three pistols. They were discovered by some of the Saints, and without the least injury being done to them, said mobber Robert Johnson struck Parley P. Pratt over the head with the breech of his gun, after which they were taken and detained till morning; which action, it was believed, prevented a general attack of the mob that night. In the morning the two prisoners, notwithstanding their attack upon Parley P. Pratt the evening previous, were liberated without receiving the least injury.

The same night, (Friday), another party in Independence commenced stoning houses, breaking down doors and windows and destroying furniture. This night the brick part attached to the dwelling house of A. S. Gilbert, was partly pulled down, and the windows of his dwelling broken in with brickbats and rocks, while a gentleman, a stranger, lay sick with fever in his house. The same night three doors of the store of Messrs. Gilbert & Whitney were split open, and after midnight the goods, such as calicos, handkerchiefs, shawls, cambrics, lay scattered in the streets. An express came from Independence after midnight to a party of the brethren who had organized about half a mile from the town for the safety of their lives, and brought the information that the mob were tearing down houses, and scattering goods of the store in the streets. Upon receiving this information the company of brethren referred to marched into Independence, but the main body of the mob fled at their approach. One Richard McCarty, however, was caught in the act of throwing rocks and brickbats into the doors, while the goods lay scattered around him in the streets. He was immediately taken before Samuel Weston, Esq., justice of the peace, and complaint was then made to said Weston, and a warrant requested, that McCarty might be secured; but Weston refused to do anything in the case at that time, and McCarty was liberated.

The same night some of the houses of the Saints in Independence had long poles thrust through the shutters and sash into the rooms of defenseless women and children, from whence their husbands and fathers had been driven by the dastardly attacks of the mob, which were made by ten, fifteen, or twenty men upon a house at a time. Saturday, the 2nd of November, all the families of the Saints in Independence moved with their goods about half a mile out of town and organized to the number of thirty, for the preservation of life and personal effects. The same night a party from Independence met a party from west of the Blue, and made an attack upon a branch of the Church located at the Blue, about six miles from the village of Independence. Here they tore the roof from one dwelling and broke open another house; they found the owner, David Bennett, sick in bed, and beat him most inhumanly, swearing they would blow out his brains. They discharged a pistol at him, and the ball cut a deep gash across the top of his head. In this skirmish a young man of the mob, was shot in the thigh; but by which party the shot was fired is not known.

The next day, Sunday, November 3rd, four of the brethren, viz., Joshua Lewis, Hiram Page, and two others, were dispatched for Lexington to see the circuit judge, and obtain a peace warrant. Two other brethren called on Esquire Silvers, in Independence, and asked him for a peace warrant, but he refused to issue one on account, as he afterwards declared, of his fears of the mob. This day many of the citizens, professing friendship, advised the Saints to leave the county as speedily as possible; for the Saturday night affray had enraged the whole county, and the people were determined to come out on Monday and massacre indiscriminately; and, in short, it was commonly declared among the mob, that "Monday would be a bloody day."

Monday came, and a large party of the mob gathered at the Blue, took the Ferry boat belonging to the Church, threatened lives, etc. But they soon abandoned the ferry, and went to Wilson's store, about one mile west of the Blue. Word had been previously sent to a branch of the Church, several miles west of the Blue, that the mob were destroying property on the east side of the river, and the sufferers there wanted help to preserve lives and property. Nineteen men volunteered, and started to their assistance; but discovering that fifty or sixty of the mob had gathered at said Wilson's they turned back. At this time two small boys passed on their way to Wilson's who gave information to the mob, that the "Mormons" were on the road west of them. Between forty and fifty of the mob armed with guns, immediately started on horseback and on foot in pursuit; after riding about two or two and a half miles, they discovered them, when the said company of nineteen brethren immediately dispersed, and fled in different directions. The mob hunted them, turning their horses meantime into a corn field belonging to the Saints. Corn fields and houses were searched, the mob at the same time threatening women and children that they would pull down their houses and kill them if they did not tell where the men had fled. Thus they were employed in hunting the men and threatening the women, when a company of thirty of the brethren from the prairie, armed with seventeen guns, made their appearance.

The former company of nineteen had dispersed, and fled, and but one or two of them returned in the subsequent battle. On the approach of the latter company of thirty men, some of the mob Cried, "Fire, G—d—ye, fire." Two or three guns were then fired by the mob, which fire was returned by the other party without loss of time. This company is the same that is represented by the mob as having gone forth in the evening of the above incident bearing the olive branch of peace. The mob retreated immediately after the first fire, leaving some of their horses in Whitmer's corn field, and two of their number, Hugh L. Brazeale and Thomas Linvill dead on the ground. Thus fell Hugh L. Brazeale, who had been heard to say, "With ten fellows, I will wade to my knees in blood, but that I will drive the "Mormons" from Jackson county." The next morning the corpse of Brazeale was discovered on the battle ground with a gun by his side. Several were wounded on both sides, but none mortally among the brethren except Andrew Barber, who expired the next day.fn This attack of the mob was made about sunset, Monday, November the 4th; and the same night, runners were dispatched in every direction under pretense of calling out the militia; spreading every rumor calculated to alarm and excite the uninformed as they went; such as that the "Mormons" had taken Independence, and that the Indians had surrounded it, the "Mormons" and Indians being colleagued together.

The same evening, November 4th—not being satisfied with breaking open the store of Gilbert & Whitney, and demolishing a part of the dwelling house of said Gilbert the Friday night previous—the mob permitted the said McCarty, who was detected on Friday night as one of the breakers of the store doors, to take out a warrant, and arrest the said Gilbert and others of the Church, for a pretended assault, and false imprisonment of said McCarty. Late in the evening, while the court was proceeding with their trial in the court house, a gentleman unconnected with the court, as was believed, perceiving the prisoners to be without counsel and in imminent danger, advised brother Gilbert and his brethren, to go to jail as the only alternative to save life; for the north door of the court house was already barred, and an infuriated mob thronged the house, with a determination to beat and kill; but through the interposition of this gentleman (Samuel C. Owens, clerk of the county court, so it was afterwards learned), said Gilbert and four of his brethren were committed to the county jail of Jackson county, the dungeon of which must have been a palace compared with a court room where dignity and mercy were strangers, and naught but the wrath of man as manifested in horrid threats shocked the ears of the prisoners.

The same night, the prisoners, Gilbert, Morley, and Corrill, were liberated from the jail, that they might have an interview with their brethren, and try to negotiate some measures for peace; and on their return to jail about 2 o'clock, Tuesday morning, in the custody of the deputy sheriff, an armed force of six or seven men stood near the jail and hailed them. They were answered by the sheriff, who gave his name and the names of the prisoners, crying, "Don't fire, don't fire, the prisoners are in my charge." They, however, fired one or two guns, when Morley and Corrill retreated; but Gilbert stood, firmly held by the sheriff, while several guns were presented at him. Two, more desperate than the rest, attempted to shoot, but one of their guns flashed, and the other missed fire. Gilbert was then knocked down by Thomas Wilson, who was a grocer living at Independence. About this time a few of the inhabitants of the town arrived, and Gilbert again entered the jail, from which he, with three of his brethren, were liberated about sunrise, without further prosecution of the trial. William E. M'Lellin was one of the prisoners.

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Continued:

On the morning of the 5th of November, Independence began to be crowded with individuals from different parts of the county armed with guns and other weapons; and report said the militia had been called out under the sanction or at the instigation of Lieutenant Governor Boggs; and that one Colonel Pitcher had the command. Among this militia (so-called) were included the most conspicuous characters of the mob; and it may truly be said that the appearance of the ranks of this body was well calculated to excite suspicion of their horrible designs.

Very early on the same morning, several branches of the Church received intelligence that a number of their brethren were in prison, and the determination of the mob was to kill them; and that the branch of the Church near the town of Independence was in imminent danger, as the main body of the mob was gathered at that place. In this critical situation, about one hundred of the Saints, from different branches, volunteered for the protection of their brethren near Independence, and proceeded on the road towards Independence, and halted about one mile west of the town, where they awaited further information concerning the movements of the mob. They soon learned that the prisoners were not massacred, and that the mob had not fallen upon the branch of the Church near Independence, as had been reported. They were also informed, that the militia had been called out for their protection; but in this they placed little confidence, for the body congregated had every appearance of a mob; and subsequent events fully verified their suspicions.

On application to Colonel Pitcher, it was found that there was no alternative, but for the Church to leave the county forthwith, and deliver into his hands certain men to be tried for murder, said to have been committed by them in the battle, as he called it, of the previous evening. The arms of the Saints were also demanded by Colonel Pitcher. Among the committee appointed to receive the arms of the brethren were several of the most unrelenting of the old July mob committee, who had directed in the demolishing of the printing office, and the personal injuries inflicted on brethren that day, viz., Henry Chiles, Abner Staples, and Lewis Franklin, who had not ceased to pursue the Saints, from the first to the last, with feelings the most hostile.

These unexpected requisitions of the Colonel, made him appear like one standing at the head of both civil and military law, stretching his authority beyond the constitutional limits that regulate both civil and military power in our Republic. Rather than to have submitted to these unreasonable requirements, the Saints would have cheerfully shed their blood in defense of their rights, the liberties of their country and of their wives and children; but the fear of violating law, in resisting this pretended militia, and the flattering assurance of protection and honorable usage promised by Lieutenant Governor Boggs, in whom, up to this time, they had reposed confidence, induced the Saints to submit, believing that he did not tolerate so gross a violation of all law, as had been practiced in Jackson county. But as so glaringly exposed in the sequel, it was the design and craft of this man to rob an innocent people of their arms by stratagem, and leave more than one thousand defenseless men, women and children to be driven from their homes among strangers in a strange land to seek shelter from the stormy blast of winter. All earth and hell cannot deny that a baser knave, a greater traitor, and a more wholesale butcher, or murderer of mankind ever went untried, unpunished, and unhung—since hanging is the popular method of execution among the Gentiles in all countries professing Christianity, instead of blood for blood, according to the law of heaven. The conduct of Colonels Lucas and Pitcher, had long proven them to be open and avowed enemies of the Saints. Both of these men had their names attached to the mob circular, as early as the July previous, the object of which was to drive the Saints from Jackson county. But with assurances from the Lieutenant Governor and others that the object was to disarm the combatants on both sides, and that peace would be the result, the brethren surrendered their arms to the number of fifty or upwards.

The men present, who were accused of being in the battle the evening before, also gave themselves up for trial; but after detaining them one day and a night on a pretended trial for murder, in which time they were threatened and brick-batted, Colonel Pitcher, after receiving a watch of one of the prisoners to satisfy "costs of court," took them into a corn field, and said to them, "Clear!" [Meaning, of course, clear out, leave.]

After the Saints had surrendered their arms, which had been used only in self-defense, the tribes of Indians in time of war let loose upon women and children, could not have appeared more hideous and terrific, than did the companies of ruffians who went in various directions, well armed, on foot and on horseback, bursting into houses without fear, knowing the arms were secured; frightening distracted women with what they would do to their husbands if they could catch them; warning women and children to flee immediately, or they would tear their houses down over their heads, and massacre them before night. At the head of these companies appeared the Reverend Isaac McCoy, with a gun upon his shoulder, ordering the Saints to leave the county forthwith, and surrender what arms they had. Other pretended preachers of the Gospel took a conspicuous part in the persecution, calling the "Mormons" the "common enemy of mankind," and exulting in their afflictions.

On Tuesday and Wednesday nights, the 5th and 6th of November, women and children fled in every direction before the merciless mob. One party of about one hundred and fifty women and children fled to the prairie, where they wandered for several days with only about six men to protect them. Other parties fled to the Missouri river, and took lodging for the night where they could find it. One Mr. Barnet opened his house for a night's shelter to a wandering company of distressed women and children, who were fleeing to the river. During this dispersion of the women and children, parties of the mob were hunting the men, firing upon some, tying up and whipping others, and pursuing others with horses for several miles.

Thursday, November 7th, the shores of the Missouri river began to be lined on both sides of the ferry, with men, women and children; goods, wagons, boxes, chests, and provisions; while the ferrymen were busily employed in crossing them over. When night again closed upon the Saints, the wilderness had much the appearance of a camp meeting. Hundreds of people were seen in every direction; some in tents, and some in the open air, around their fires, while the rain descended in torrents. Husbands were inquiring for their wives, and women for their husbands; parents for children, and children for parents. Some had the good fortune to escape with their families, household goods, and some provisions; while others knew not the fate of their friends, and had lost all their effects. The scene was indescribable, and would have melted the hearts of any people upon earth, except the blind oppressor, and the prejudiced and ignorant bigot. Next day the company increased, and they were chiefly engaged in felling small cottonwood trees, and erecting them into temporary cabins, so that when night came on, they had the appearance of a village of wigwams, and the night being clear, the occupants began to enjoy some degree of comfort.

Lieutenant Governor Boggs has been represented as merely a curious and disinterested observer of these events; yet he was evidently the head and front of the mob; for as may easily be seen by what follows, no important move was made without his sanction. He certainly was the secret mover in the affairs of the 20th and 23rd of July; and, as will appear in the sequel, by his authority the mob was converted into militia, to effect by stratagem what he knew, as well as his hellish host, could not be done by legal force. As Lieutenant Governor, he had only to wink, and the mob went from maltreatment to murder. The horrible calculations of this second Nero were often developed in a way that could not be mistaken. Early on the morning of the 5th, say at 1 o'clock a. m., he came to Phelps, Gilbert, and Partridge, and told them to flee for their lives. Now, unless he had given the order to murder no one would have attempted it, after the Church had agreed to go away. His conscience, however, seemed to vacillate at its moorings, and led him to give the secret alarm to these men.

The Saints who fled from Jackson county, took refuge in the neighboring counties, chiefly in Clay county, the inhabitants of which received them with some degree of kindness. Those who fled to the county of Van Buren were again driven, and compelled to flee, and these who fled to Lafayette county, were soon expelled, or the most of them, and had to move wherever they could find protection. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols., introduction and notes by B. H. Roberts [salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1932-1951], 1: 426 - 438)

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DC 102 Historical Background

Joseph Smith

December 26, [1833].—James Blanchard and Alonzo Rider were cut off from the Church by a council of Elders, in Kirtland, for repeated transgressions, and promising to reform, and never fulfilling. Nelson Acre was also cut off, on account of his absenting himself from the meetings, and saying that he wanted no more of the Church, and that he desired to be cut off. None of these being present, the council notified them of their expulsion by letters. This evening a Bishop's court was called to investigate the case of Elder Ezekiel Rider, who had said many hard things against Bishop Whitney: that Brother Whitney was not fit for a Bishop; that he treated the brethren who came into the store with disrespect; that he was overbearing, and fain would walk on the necks of the brethren. Brother Story was also in a similar transgression. I rebuked them sharply, and told them that the Church must feel the wrath of God except they repent of their sins and cast away their murmurings and complainings one of another. Elder Rigdon also lectured them on the same principles. Brothers Rider and Story confessed their wrongs, and all forgave one another.

December 27, [1833].—A bishop's court was called to investigate complaints made against Brothers Elliot, Haggart, and Babbitt, and their wives, and Jenkins Salisbury, all of whom were present; but the accusers not being present, the court adjourned sine die (indefinitely). (History of The Church of Jesus Christ of Latter-day Saints, 7 vols., introduction and notes by B. H. Roberts [salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1932-1951], 1: 469-470.)

Church disciplinary councils faced issues of conflict, transgression, and apostasy from the earliest days of the Church. In many instances, judgments of these early councils were more strict than today. It would seem that in the early days of the Church, the olive tree could not thrive with any wild fruit cumbering its still tender branches. Prunings were necessary and frequent. Elder George A. Smith recounted:

“In June, 1833… the Bishop's Council, and a Council of twelve High Priests, was organized… It was at the same Council that Daniel Copley, a timid young man, who had been ordained a Priest, and required to go and preach the Gospel, was called to an account for not going on his mission. The young man said he was too weak to attempt to preach, and the Council cut him off the Church. I wonder what our missionaries now would think of so rigid a discipline as was given at that time thirty one years ago, under the immediate supervision of the Prophet.” (Journal of Discourses, Tuesday, November 15, 1864, 11:8)

Joseph Smith

In ancient days councils were conducted with such strict propriety, that no one was allowed to whisper, be weary, leave the room, or get uneasy in the least, until the voice of the Lord, by revelation, or the voice of the council by the Spirit, was obtained, which has not been observed in this Church to the present time. It was understood in ancient days, that if one man could stay in council, another could; and if the president could spend his time, the members could also; but in our councils, generally, one will be uneasy, another asleep; one praying, another not; one's mind on the business of the council, and another thinking on something else. (Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith [salt Lake City: Deseret Book Co., 1976], 69)

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DC 103 Historical Background

B.H. Roberts

At the time the prophecy of 1834 was uttered, a great part of the church was scattered along the Missouri bottoms, in Clay County, Missouri. The Saints had just been driven from their houses and lands in Jackson County, and were living in log huts and dug-outs, and subsisting, for the time being, upon the charity of the people of Clay County. The rest of the church was scattered in branches through several states of the American Union and Canada. They were without wealth, or influence; derided, scorned, distrusted, hated. Indeed, it is difficult to even imagine a situation more hopeless than that occupied by the church of Christ when this prophecy was uttered. (New Witnesses for God, 3 vols. [salt Lake City: Deseret News, 1909], 1: 295-296)

Parley P. Pratt

As the history of this horrible persecution of the Church was interwoven with my own… I must return [to my own personal narrative].

After making our escape into the county of Clay—being reduced to the lowest poverty—I made a living by day labor, jobbing, building, or wood cutting, till some time in the winter of 1834, when a general Conference was held at my house, in which it was decided that two of the Elders should be sent to Ohio, in order to counsel with President Smith and the Church at Kirtland, and take some measures for the relief or restoration of the people thus plundered and driven from their homes. The question was put to the Conference: "Who would volunteer to perform so great a journey?"

The poverty of all, and the inclement season of the year made all hesitate. At length Lyman Wight and myself offered our services, which were readily accepted. I was at this time entirely destitute of proper clothing for the journey; and I had neither horse, saddle, bridle, money nor provisions to take with me; or to leave with my wife, who lay sick and helpless most of the time.

Under these circumstances I knew not what to do. Nearly all had been robbed and plundered, and all were poor. As we had to start without delay, I almost trembled at the undertaking; it seemed to be all but an impossibility; but "to him that believeth all things are possible." I started out of my house to do something towards making preparation; I hardly knew which way to go, but I found myself in the house of brother John Lowry, and was intending to ask him for money; but as I entered his miserable cottage in the swamp, amid the low, timbered bottoms of the Missouri river, I found him sick in bed with a heavy fever, and two or three others of his family down with the same complaint, on different beds in the same room. He was vomiting severely, and was hardly sensible of my presence. I thought to myself, "well, this is a poor place to come for money, and yet I must have it; I know of no one else that has got it; what shall I do?" I sat a little while confounded and amazed. At length another Elder happened in; at that instant faith sprung up in my heart; the Spirit whispered to me, "is there anything too hard for the Lord?" I said to the Elder that came in: "Brother, I am glad you have come; these people must be healed, for I want some money of them, and must have it."

We laid hands on them and rebuked the disease; brother Lowry rose up well; I did my errand, and readily obtained all I asked. This provided in part for my family's sustenance while I should leave them. I went a little further into the woods of the Missouri bottoms, and came to a camp of some brethren, by the name of Higbee, who owned some horses; they saw me coming, and, moved by the Spirit, one of them said to the other, "there comes brother Parley; he's in want of a horse for his journey—I must let him have old Dick;" this being the name of the best horse he had. "Yes," said I, "brother, you have guessed right; but what will I do for a saddle?" "Well," says the other, "I believe I'll have to let you have mine." I blessed them and went on my way rejoicing.

I next called on Sidney A. Gilbert, a merchant, then sojourning in the village of Liberty—his store in Jackson County having been broken up, and his goods plundered and destroyed by the mob. "Well," says he, "brother Parley, you certainly look too shabby to start a journey; you must have a new suit; I have got some remnants left that will make you a coat," etc. A neighboring tailoress and two or three other sisters happened to be present on a visit, and hearing the conversation, exclaimed, "Yes, brother Gilbert, you find the stuff and we'll make it up for him." This arranged, I now lacked only a cloak; this was also furnished by brother Gilbert.

Brother Wight was also prospered in a similar manner in his preparations. Thus faith and the blessings of God had cleared up our way to accomplish what seemed impossible. We were soon ready, and on the first of February we mounted our horses, and started in good cheer to ride one thousand or fifteen hundred miles through a wilderness country. We had not one cent of money in our pockets on starting.

We travelled every day, whether through storm or sunshine, mud, rain or snow; except when our public duties called us to tarry. We arrived in Kirtland early in the spring, all safe and sound; we had lacked for nothing on the road, and now had plenty of funds in hand. President Joseph Smith and the Church in Kirtland received us with a hospitality and joy unknown except among the Saints; and much interest was felt there, as well as elsewhere, on the subject of our persecution.

The President inquired of the Lord concerning the matter, and a further mission was appointed us (section 103). (Autobiography of Parley P. Pratt, edited by his son, Parley P. Pratt [salt Lake City: Deseret Book Co., 1985], 88-89)

William W. Phelps

Letter of Wm. W. Phelps to the Brethren in Kirtland, Detailing the Farcical Effort of the Officers of Missouri to Enforce the Law. Clay County, Missouri, Feb. 27, 1834.

… The dreadful deeds now done in Jackson county, with impunity, must bring matters to a focus shortly. Within two or three weeks past some of the most savage acts ever witnessed have been committed by these bitter branches. Old Father Lindsey, whose locks have been whitened by the blasts of nearly seventy winters, had his house thrown down, after he was driven from it; his goods, corn, etc., piled together and fire put to it, but fortunately after the mob retired, his son extinguished it.

The mob has quit whipping and now beats with clubs. Lyman Leonard, one of the number that returned from Van Buren county had two chairs broken to splinters upon him, and was then dragged out of doors and beat with clubs till he was supposed to be dead, but he is yet alive. Josiah Sumner and Barnet Cole were severely beaten at the same time. The mob have commenced burning houses, stacks, etc.; and we shall not think it out of their power, by any means, to proceed to murder any of our people that shall try to live in that county, or perhaps, only go there.

Such scenes as are happening around us are calculated to arouse feelings and passions in all, and to strengthen the faith and fortify the hearts of the Saints for great things. Our Savior laid down His life for our sakes, and shall we, who profess to live by every word that proceeds out of the mouth of God—shall we, the servants of the Lord of the vineyard, who are called and chosen to prune it for the last time—shall we, yea, verily we, who are enlightened by the wisdom of heaven—shall we fear to do at least this much for Jesus who has done so much for us? No; we will obey the voice of the Spirit that God may overcome the world.

I am a servant, etc.,

W. W. Phelps.

(History of The Church of Jesus Christ of Latter-day Saints, 7 vols., introduction and notes by B. H. Roberts [salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1932-1951], 1: 481-483.)

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DC 104 Historical Background

Spring of 1834 brought many difficulties for the young Church. The Missouri saints had been driven out, the Church in Kirtland was in debt, and both groups were charged with building temples. By the end of March, the Prophet Joseph and many of the Brethren had returned from a month long mission to the east (D&C 103:37-40). The purpose of the mission was twofold: preach the gospel, and obtain moneys for debt relief. The missionaries were more successful with the former.

In addition, work was underway to form Zion’s Camp to provide relief to the Missouri saints. Such an undertaking would require money both for the camp and for the families left behind. Pressed by these temporal concerns, the Prophet held out hope that Orson Hyde, still on a mission in New York, could raise some money for the Church. He wrote to Orson:

The fact is, unless we can obtain help, I myself cannot go to Zion, and if I do not go, it will be impossible to get my brethren in Kirtland, any of them, to go; and if we do not go, it is in vain for our eastern brethren to think of going up to better themselves by obtaining so goodly a land… and stand against that wicked mob…

Now, Brother Orson, if this Church, which is essaying to be the Church of Christ will not help us, when they can do it without sacrifice, with those blessings which God has bestowed upon them, I prophesy—I speak the truth, I lie not—God shall take away their talent, and give it to those who have no talent…

We therefore adjure you to beseech them, in the name of the Lord, by the Son of God, to lend us a helping hand. (History of the Church, 2:48)

By “lending us a helping hand,” the Prophet meant money. That was the issue. The finances of the Church had been organized by commandment into the United Order or Firm, based in Kirtland.

“Two years earlier, in April 1832, the united order (or united firm) had secured a five-year loan for $15,000, an immense sum at the time, primarily for purchasing goods and property in Missouri. When the Saints were driven out of Jackson County, not only did they suffer staggering financial losses and abject poverty, but the united order also lost its collateral on this loan and its primary means of paying it back. Added to this were other debts incurred by the order on behalf of the Church in Missouri and in Kirtland.” (Stephen E. Robinson, H. Dean Garrett, A Commentary on the Doctrine and Covenants, [salt Lake City: Deseret Book Co., 2001] 3:295)

By the Spring of 1834, the Firm had an immediate need of $2000. In 2007 inflation adjusted dollars, that is about $41,000. The Kirtland saints were poor and numbered about as much as we have in a typical stake today. For them, $2000 was a lot of money. The Prophet recorded:

Thursday, April 17.—I attended a meeting agreeable to appointment, at which time the important subjects of the deliverance of Zion and the building of the Lord’s House in Kirtland were discussed by Elder Rigdon. After the lecture, I requested the brethren and sisters to contribute all the money they could for the deliverance of Zion; and received twenty-nine dollars and sixty-eight cents…

April 21.—I attended conference, and had a glorious time. Some few volunteered to go to Zion, and others donated sixty-six dollars and thirty-seven cents for the benefit of the scattered brethren in Zion…

April 23.—Assembled in Council with [the] Elders… and united in asking the Lord to give Elder Zebeedee Coltrin influence over Brother Jacob Myres, to obtain the money which he has gone to borrow for us, or cause him to come to this place and bring it himself…

About the last of April I received, by letters from friends in the East, and of brethren in Kirtland, the sum of two hundred and fifty-one dollars and sixty cents, towards the deliverance of Zion. (History of the Church, 2:50-61)

Brigham Young

The first Bishops of this Church said they believed with all their hearts, that they understood temporal matters far better than the Prophet Joseph. Are these the feelings of the people at the present time? They are not, but right to the reverse. I could have said then, the same that I could say now, if Joseph was living—if he could have been believed, and confidence could have been placed in him, with regard to temporal matters, wealth would have been poured into the laps of this people, to overflowing.

…There was not enough confidence in the people to satisfy them that the Prophet knew how to handle money, or what to do with it; they did not believe he knew how to manage temporal affairs. This lack of confidence brought poverty and distress upon the whole people. (Journal of Discourses, 1:74-75, 1853)

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Read this on 7/31.

Alma 55 – General Moroni refuses Ammoron’s demands and will not allow him to gain more power. The Lamanite guards are enticed to become drunk. General Moroni arms the prisoners being held in the city of Gid, which enables the Nephites to take that city without bloodshed (General Moroni wishes to avoid bloodshed if he can). The Lamanite guards are captured and the Nephite prisoners freed. Many of the Nephites join the army. Gid is fortified, again using prisoners, followed by Bountiful.

Alma 56 – Helaman writes to General Moroni reporting on his activities. He praises his 2000 young soldiers, calling them his sons. Helaman’s army joins that of Antipus. More men and supplies arrive. The Lamanites hold their ground. Antipus and Helaman succeed in luring the Lamanites into a position between the two armies. Helaman’s young soldiers, calling him Father, bear their testimonies to him and say they do not doubt their mothers’ knowledge of these things. Antipus is killed. Helaman’s 2000 all survive the battle. Lamanite prisoners are sent to Zarahemla.

Alma 57 – Ammoron demands that Lamanite prisoners be returned, and rejects Helaman’s proposal of a prisoner exchange. Helaman’s forces capture the city of Antiparah, then besiege and take the city of Cumeni. More prisoners are sent to Zarahemla, and another 60 sons of the people of Ammon arrive to join Helaman’s army. The Nephite army defends the city Cumeni, with 200 of Helaman’s young soldiers wounded, but none killed. Helaman attributes their preservation and their fighting ability to their faith. Gid reports an uprising among the Lamanite prisoners that resulted in many of them being killed, while the rest escape.

Alma 58 – Helaman, Gid, and Teomner devise a successful stratagem to take the city of Manti. The Lamanites withdraw. The sons of the people of Ammon are preserved. The army is having problems obtaining needed supplies.

Alma 59 – General Moroni seeks aid for Helaman’s army from Pahoran. The Lamanites take the city of Nephihah. General Moroni is angered by the apparent indifference of the government to the needs of the army.

Alma 60 – General Moroni sends an angry letter to Pahoran complaining about the army being neglected. The Lord suffers the righteous to be slain that his judgment and justice may come upon the wicked. Moroni expresses concern that traitors have taken over the government, then says that if help is not forthcoming, he will consider it necessary to “cleanse the inward vessel” by leading an insurrection of those seeking freedom.

Section 101 – The Saints are chastened and afflicted because of transgression. The Lord’s indignation will fall on the nations, while His people will be gathered and comforted. Zion and stakes will be established. Life in the Millennium is described. The Saints will be blessed and rewarded then. The parable of the nobleman and the twelve olive trees is given. The Saints are to continue gathering. The Constitution of the United States was established by the Lord. The Saints are to petition for the redress of grievances as did the woman in the parable of the unjust judge.

Section 102 – A high council is appointed to settle difficulties. The president gives the decision of the council. Procedures for the hearing and appealing of cases are set forth.

Section 103 – The Lord explains why He permitted the persecutions in Jackson County (as chastening for transgression). The Saints will prevail if they keep the commandments. Zion is to be redeemed by power, and the Lord will go before His people. The Saints are to gather to Zion. Those who lay down their lives will find them again. Zion’s Camp is organized and promised they will be victorious if they are faithful.

Section 104 – Saints transgressing against the United Order will be cursed. The Lord provides for His Saints in His way. Gospel law governs the care of the poor. Stewardships and blessings of various individuals are given. Kirtland and Jackson County are to operate separate United Orders. A sacred treasury of the Lord is set up for the printing of the Scriptures. The general treasury of the United Order is to be operated by common consent. All in the United Order are to pay their debts. The Lord will deliver them from financial bondage.

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