Portion of Kirtland Township, Ohio September 1835

Total Page:16

File Type:pdf, Size:1020Kb

Portion of Kirtland Township, Ohio September 1835 1 2 3 4 t o Cha r o t Portion of Kirtland Township, Ohio n g e r in M o t September A A Selected Structures . Newel K. Whitney A. Loud-Lyman gristmill . Sidney Rigdon B. Loud-Lyman sawmill . Samuel Smith 7 6 C. Milldam . Elijah Smith 1 3 D. Newel K. and Elizabeth Ann Whitney . N. K. Whitney & Co. house . N. K. Whitney & Co. ainesville B 8 E. N. K. Whitney & Co. red store B C to P B . Newel K. Whitney 4 A F. N. K. Whitney & Co. white store . Ira Bond 5 9 2 G. Tannery . Leonard Rich H. Bark mill 11 . Joseph Smith Jr. Hansen’s Pond 10 I. Tannery vats 12 D . Newel K. Whitney E 15 14 H J. John Johnson inn ( . Oliver Cowdery Ea er 16 17 st B iv ran n R F K. Distillery ch) Chagri J G . Newel K. Whitney 19 L. Sawmill . Oliver Cowdery C N C 11 M. Ashery L M . Joseph Smith Jr. K 20 N. Schoolhouse on the ats . Sidney Rigdon 21 O. Joseph Smith Jr. and Emma Smith house . Edmund Bosley P. Joseph Smith Sr. and Lucy Mack Smith . Edmund Bosley house . Joseph Smith Jr. O Q. Methodist Episcopal church P 24 . Isaac Hill R. John Johnson Sr. and Elsa Johnson Cemetery to Cha D D house Q rdon Index of Selected Owners 22 S R T 16 S. Schoolhouse/printing o ce Bond, Ira, , 25 26 27 Temple 23 Lot 28 T. House of the Lord (temple) Bosley, Edmund, , U. Sidney and Phoebe Rigdon house Cowdery, Oliver, , 30 31 Selected Properties and Owners Hill, Isaac, . N. K. Whitney & Co. Johnson, John, Sr., J, R . N. K. Whitney & Co. Loud, Austin, A, B, – t E o Chilli E . N. K. Whitney & Co. Lyman, Azariah, A, B, – , 32 N. K. Whitney & Co., E, F, – , – c . Austin Loud and Azariah Lyman othe . Austin Loud and Azariah Lyman Raymond, Martha, . Austin Loud Rich, Leonard, 33 . Frederick G. Williams Rigdon, Sidney, U, , ² . Frederick G. Williams Smith, Elijah, , . Elijah Smith Smith, Joseph, Jr., O, , , . Ira Bond Smith, Joseph, Sr., P Portion of Kirtland F 0 50 M 100 M F . Azariah Lyman Smith, Samuel, 0 112 FT 225 FT 450 FT Township, Ohio . Newel K. Whitney Whitney, Newel K., D, , , , , Albers Equal Area Projection September 1835 . Martha Raymond Williams, Frederick G., – 1:300 1 2 3 4 RESEARCH: Mark Staker, Lyle Briggs, Lissa Thompson, Jeremy S. Lofthouse, Gerrit J. Dirkmaat, and Brent M. Rogers CARTOGRAPHY: Brice Lucas.
Recommended publications
  • MEMBERS of the CHURCH of JESUS CHRIST of LATTER-DAY SAINTS Bmby S-ER 26,1830 Ly Mmd
    MEMBERS OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS BmBY S-ER 26,1830 Ly mmD. Platt On September 26,1830 at the second conference By her I had one son and two daughters. The Church of the Church of Jesus Christ of Latter-day Saints it was was not organized but soon after, April 6, 1830. A few days stated that there were sixty-two members, and that thrrty- afterwards] I was baptized in the waters of Seneca Lake by five of them had joined the church since the fist conference Joseph Smith." (0PH2599)It is possible that Solomon was on June 9th. This means that fiom April 6,1830 to June 9, baptized between April 8th and April 10th. As nearly all of 1830 there were twenty-seven people who joined the the baptisms talk place on Sunday during these initial Church, each of whom has been identified for many years, months, the fact that he was not part of the group baptized except fur two. The complete number of sixty-two members on Sunday, April 1 Ith, points to a date of the 8th, 9th or by September 26th has never been identifled prior to this 10th to quai@ for the "few days" noted in his article. autobiography. He had had to iraveI from his home in the vicinity of Lyons, Wayne. New York, just north of Fayette, Joseph Smith, Jr., Oliver Cowdery, and Samuel H. to be baptized, so it was not far. Smith were all initially baptized on May 15, 1829 (LMS:337).
    [Show full text]
  • James Madison, John Witherspoon, and Oliver Cowdery: the Irsf T Amendment and the 134Th Section of the Doctrine and Covenants Rodney K
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Brigham Young University Law School BYU Law Review Volume 2003 | Issue 3 Article 3 9-1-2003 James Madison, John Witherspoon, and Oliver Cowdery: The irsF t Amendment and the 134th Section of the Doctrine and Covenants Rodney K. Smith Follow this and additional works at: https://digitalcommons.law.byu.edu/lawreview Part of the Christianity Commons, First Amendment Commons, and the Legal History Commons Recommended Citation Rodney K. Smith, James Madison, John Witherspoon, and Oliver Cowdery: The First Amendment and the 134th Section of the Doctrine and Covenants, 2003 BYU L. Rev. 891 (2003). Available at: https://digitalcommons.law.byu.edu/lawreview/vol2003/iss3/3 This Article is brought to you for free and open access by the Brigham Young University Law Review at BYU Law Digital Commons. It has been accepted for inclusion in BYU Law Review by an authorized editor of BYU Law Digital Commons. For more information, please contact [email protected]. SMI-FIN 9/29/2003 10:25 PM James Madison, John Witherspoon, and Oliver Cowdery: The First Amendment and the 134th Section of the Doctrine and Covenants ∗ Rodney K. Smith A number of years ago, as I completed an article regarding the history of the framing and ratification of the First Amendment’s religion provision, I noted similarities between the written thought of James Madison and that of the 134th section of the Doctrine & Covenants, which section was largely drafted by Oliver Cowdery.1 At ∗ Herff Chair of Excellence in Law, Cecil C.
    [Show full text]
  • Cowdery, Oliver
    Cowdery, Oliver Richard Lloyd Anderson Oliver Cowdery (1806—1850) was next in authority to Joseph Smith in 1830 (D&C 21:10—12), and was a second witness of many critical events in the restoration of the gospel. As one of the three Book of Mormon witnesses, Oliver Cowdery testied that an angel displayed the gold plates and that the voice of God proclaimed them correctly translated. He was with Joseph Smith when John the Baptist restored to them the Aaronic Priesthood and when Peter, James, and John ordained them to the Melchizedek Priesthood and the apostleship, and again during the momentous Kirtland Temple visions (D&C 110). Oliver came from a New England family with strong traditions of patriotism, individuality, learning, and religion. He was born at Wells, Vermont, on October 3, 1806. His younger sister gave the only reliable information about his youth: “Oliver was brought up in Poultney, Rutland County, Vermont, and when he arrived at the age of twenty, he went to the state of New York, where his older brothers were married and settled . Oliver’s occupation was clerking in a store until 1829, when he taught the district school in the town of Manchester” (Lucy Cowdery Young to Andrew Jenson, March 7, 1887, Church Archives). While boarding with Joseph Smith’s parents, he learned of their convictions about the ancient record that their son was again translating after Martin Harris had lost the manuscript in 1828. The young teacher prayed and received answers that Joseph Smith mentioned in a revelation (D&C 6:14—24).
    [Show full text]
  • A Historical Note on Joseph Smith's 1836 Visit to the East India Marine
    Baugh: Joseph Smith’s Visit to the East India Marine Society Museum 143 A Historical Note on Joseph Smith’s 1836 Visit to the East India Marine Society Museum in Salem, Massachusetts Alexander L. Baugh During the last week of July 1836, Joseph Smith, in company with Sidney Rigdon, Hyrum Smith, and Oliver Cowdery, left Kirtland, Ohio, to investigate the possibility of acquiring some kind of treasure reported to have been lo- cated in a house in Salem, Massachusetts. Mormon leaders in Kirtland were made aware of the treasure-cache by a Church member named Burgess whose report obviously convinced Joseph Smith to investigate personally the possi- bility of obtaining it. The Prophet’s historic “mission” to Salem has generated considerable attention over the years, primarily because of the rather unusual motive behind such an undertaking. Additionally, while in Salem, Joseph Smith received a revelation (D&C 111) that provided important instructions concerning a number of questions he had concerning what course of action he and his companions should take during their stay in the city. It is not the focus of this essay to examine in any great length the 1836 Salem mission. My purpose is to highlight one small incident associated with that episode—the visit by Joseph, Sidney, and Hyrum to the East India Marine Society museum.1 Only a brief synopsis of the Salem trip will be given here. ALEX A N D ER L. BA UG H ([email protected]) is an associate professor of Church History and Doctrine, Brigham Young University. He received his BS from Utah State University, and his MA and PhD degrees from Brigham Young University.
    [Show full text]
  • Joseph Smith in Harmony by Elder Steven E
    Joseph Smith in Harmony By Elder Steven E. Snow Of the Seventy Church Historian and Recorder The time Joseph Smith spent around Harmony, Pennsylvania, was eventful and inspiring, and a newly restored historic site helps capture it all. n December 1827, the Prophet Joseph Smith and his wife, Emma, moved from Palmyra, New York, to north- eastern Pennsylvania, taking with them the golden Iplates, which Joseph had recently obtained from the angel Moroni. In Pennsylvania, Joseph embarked on the translation of the Book of Mormon, and he also received several reve- lations and angelic visitations during this period. Paramount among these sacred events was the restoration of priesthood authority and keys that prepared and enabled Joseph to organize The Church of Jesus Christ of Latter-day Saints. On September 19, President Russell M. Nelson, President of the Quorum of the Twelve Apostles, will dedicate the Priesthood Restoration Site in northeastern Pennsylvania, USA. Located along the Susquehanna River, the restored setting, known in scripture as Harmony, re-creates Joseph and Emma’s first home, as well as the nearby home of Emma’s parents. It also features a visitors’ center, which is incorporated into a new meetinghouse, and walking paths in the woods and down to the riverbank. Visitors to this historic site will learn the compelling story of the young Prophet Joseph, who was seeking to do God’s will and struggling in the face of challenges and opposition. At Harmony, Joseph learned line upon line what it would mean to be a prophet of God in the latter days.
    [Show full text]
  • 2007 DONE Larry Morris 2007 Pt 1, the Cowdery Controversies
    The Cowdery Controversies By Larry Morris 2007 FAIR Conference It's really an honor to speak at the FAIR conference and I'd like to talk a little bit about a person that I have a great deal of affection for and that's Oliver Cowdery. I would like to discuss some of the controversies surrounding Oliver Cowdery. The first one that comes up is something that happened before Oliver was even born. It is known as the "Wood Scrape" and this happened in Middletown, Vermont in 1802. It was a group of people who broke away from the Congregational Church, started their own group, started using divining rods to prophesize to search for treasure, to search for lost articles. And the main participants were the Wood family of Middleton, Vermont and a man by the name of Justus Winchell. They predicted that there would be an earthquake in January of 1802 and there was quite a bit of hubbub about this in the community, quite a bit of alarm. The local militia was called out, and when the earthquake did not take place the group was disgraced and Winchell was warned out of the community and the Wood family who had been prominent prior to that, left and went to New York. A 19th century historian by the name of Barnes Frisbie wrote about this Wood Scrape and he believed it was the origin of Mormonism. Now the Cowdery family lived at that time in Wells, Vermont, which is the neighboring township next to Middleton. Frisbie got a report that this Winchell had stayed at a Cowdery home before the Wood Scrape.
    [Show full text]
  • The Return of Oliver Cowdery
    The Return of Oliver Cowdery Scott H. Faulring On Sunday, 12 November 1848, apostle Orson Hyde, president of the Quorum of the Twelve and the church’s presiding ofcial at Kanesville-Council Bluffs, stepped into the cool waters of Mosquito Creek1 near Council Bluffs, Iowa, and took Mormonism’s estranged Second Elder by the hand to rebaptize him. Sometime shortly after that, Elder Hyde laid hands on Oliver’s head, conrming him back into church membership and reordaining him an elder in the Melchizedek Priesthood.2 Cowdery’s rebaptism culminated six years of desire on his part and protracted efforts encouraged by the Mormon leadership to bring about his sought-after, eagerly anticipated reconciliation. Cowdery, renowned as one of the Three Witnesses to the Book of Mormon, corecipient of restored priesthood power, and a founding member of the Church of Jesus Christ of Latter-day Saints, had spent ten and a half years outside the church after his April 1838 excommunication. Oliver Cowdery wanted reafliation with the church he helped organize. His penitent yearnings to reassociate with the Saints were evident from his personal letters and actions as early as 1842. Oliver understood the necessity of rebaptism. By subjecting himself to rebaptism by Elder Hyde, Cowdery acknowledged the priesthood keys and authority held by the First Presidency under Brigham Young and the Twelve. Oliver Cowdery’s tenure as Second Elder and Associate President ended abruptly when he decided not to appear and defend himself against misconduct charges at the 12 April
    [Show full text]
  • Oliver and Hyrum (Pdf)
    Hi Sweetie!!!! God let Joseph Smith and the early church leaders try to figure it out – and we’re still figuring out some things today. The Savior did not spell out each minute detail of the restoration, and as President Nelson has stated, the restoration is still ongoing. We cannot expect perfection in every action or statement made by imperfect mortals. Many of the revelations in the Doctrine & Covenants, as well as the content of Joseph Smith’s discourses, resulted directly from questions he asked to the Lord. While Joseph Smith was figuring out the church’s organization, it was rather fluid at the beginning of the church. In Doctrines of Salvation, Joseph Fielding Smith has some interesting commentary regarding Oliver Cowdery and Hyrum Smith: ”Oliver Cowdery was called to be what? The “Second Elder” of the Church, the “Second President” of the Church. We leave him out in our list of Presidents of the Church, we do not include Oliver Cowdery; but he was an Assistant President. Oliver Cowdery’s standing in the beginning was as the “Second Elder” of the Church, holding the keys jointly with the Prophet Joseph Smith.” p. 212. “Had Oliver Cowdery remained faithful and had he survived the Prophet under those conditions, he would have succeeded as President of the Church by virtue of this divine calling.” p. 213. “I am convinced that if we had the full record, we would discover that Oliver Cowdery was associated with Joseph Smith the Prophet when the keys of all the other dispensations were revealed and restored in this dispensation.” p.
    [Show full text]
  • The Solution of the Mormon Problem
    Abilene Christian University Digital Commons @ ACU Stone-Campbell Books Stone-Campbell Resources 1942 The Solution Of The Mormon Problem David Whitmer Follow this and additional works at: https://digitalcommons.acu.edu/crs_books Part of the Biblical Studies Commons, Christian Denominations and Sects Commons, Christianity Commons, Mormon Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Whitmer, David, "The Solution Of The Mormon Problem" (1942). Stone-Campbell Books. 493. https://digitalcommons.acu.edu/crs_books/493 This Book is brought to you for free and open access by the Stone-Campbell Resources at Digital Commons @ ACU. It has been accepted for inclusion in Stone-Campbell Books by an authorized administrator of Digital Commons @ ACU. TheSolution Of · The Mormon Problem 1942 The Tract, "Reasons Why" ........................2 for 5c Change of Revelations ................................................ 5c Why a First Presidency. ............................................ 5c Danger ..............................................................................2 for 5c Light in Darkness ............................................................... 5c Full Set of Messages .........................................................20c The Voice of Warning Office, 822 W . Kansas St., Inde­ pendence, Mo. l·HJ :ST !s l l I.'- L . S . !\. THE SOLUTION OF THE MORMON PROBLEM 'Wkd jd, Jt? Read David Whitmer 's book, to which this tract ref ers. A CIRCULARLETTER By David Whitmer A Witness to the Divine Authenticit y of The Record of the Nephites APOSTLE W. A. DRAVES PREFACE By Viola Henning If you are a seeker of truth, who is also a believer in the Record of the Nephites {commonly known as the Book of Mormon) you will want to read of the interesting, and often quite startling facts revealed in a book written by one of the witnesses of beholding and hefting the plates of the Record of the Nephites.
    [Show full text]
  • How Important Was Oliver Cowdery in Bringing Forth the Book of Mormon?
    KnoWhy # 270 February 3, 2017 Worth More Than Its Weight in Gold via lds.org How Important was Oliver Cowdery in Bringing Forth the Book of Mormon? “But the book shall be delivered unto a man, and he shall deliver the words of the book, which are the words of those who have slumbered in the dust, and he shall deliver these words unto another” 2 Nephi 27:9 end of June, 1829, Oliver served as the primary scribe The Know while Joseph translated at an astonishing pace.5 Avail- While most Latter-day Saints know certain things about able manuscript evidence confirms that Oliver served Oliver Cowdery, few may fully realize just how import- as scribe for most of the translation process.6 His hand- ant he was to the coming forth of the Book of Mormon. writing is clear, accurate, and professional, as one would In September 1828, Oliver Cowdery arrived in the Pal- expect from a school teacher. myra, New York area to teach school, where he stayed with the Joseph Smith Sr. family. While there, he heard When the translation was nearly complete, on “a clear, rumors about the “gold Bible” and Joseph Smith’s vi- open beautiful day” in late June, Oliver joined David sions. Before he ever met Joseph Smith, Oliver became Whitmer and Martin Harris as one of the Three Wit- convinced the story was true and received revelation nesses to the Book of Mormon.7 Only a few months lat- that he needed to assist Joseph (Doctrine and Cove- 1 er, in November 1829, Oliver described the vision to a nants 6:14–24).
    [Show full text]
  • The Process of Translating the Book of Mormon
    The Process of Translating the Book of Mormon Joseph Fielding McConkie (Professor of Ancient Scripture, BYU) Craig J. Ostler (Assistant Professor of Church History and Doctrine, BYU) [From Revelations of the Restoration: A Commentary on the Doctrine and Covenants and Other Modern Revelations (Salt Lake City, UT: Deseret Book, 2000), pp. 89-98] Explanations as to how the Book of Mormon labor and faith involved so that we might have the was translated have become the source of Book of Mormon. Perhaps the matter can be considerable speculation and misinformation. There treated most directly in a question and answer appears to be little interest on the part of some format. We will proceed in that manner. writers to distinguish between what might be called historical prattle and competent testimony. For Question: Why was Joseph Smith so reluctant instance, scripture, statements by the Prophet to disclose details relative to the process of himself, and the collaborative testimony of Oliver translation? Cowdery the only firsthand sources we have on the Answer: Because of its sacred nature. It is an matter are not, among some, accorded the same "awful responsibility," Joseph Smith said, "to write attention or credence as things said by secondhand in the name of the Lord" (History of the Church, witnesses who in thought and spirit were clearly out 1:226). Nor would we suppose it a small thing to be of harmony with the Prophet and the Church. entrusted with a seeric device such as the Urim and The matter of how the Book of Mormon was Thummim. Just as the instrument itself was not to translated has been of considerable interest and be held up to the gaze of the world, neither was the discussion virtually from the time the book became process by which it functioned.
    [Show full text]
  • Oliver Cowdery
    OLIVER COWDERY B. H. Roberts, Comprehensive History of the Church, Vol.1, Ch.11, p.140 - p.142 In an affidavit given before A. A. Dixon, notary public in Salt Lake City, Judge C. M. Nielsen, of Utah, under date of 3rd of December, 1909, states that while on a mission in the state of Minnesota, a Mr. Barrington, a successful farmer of that state related to him the following incident in the career of Oliver Cowdery that happened in the state of Michigan, when Mr. Barrington was about twenty years of age. A murder trial was in progress in the town where Mr. Barrington then lived, and walking along the main street one day Mr. B. "noticed a great many people walking up to the county court house, and not knowing what was going on there," he says, "I became inquisitive, and made up my mind to go there also, and on entering the court room I found that the same was crowded to overflowing, but being young and strong I soon made my way up to the railing in front of the bench and jury box, and I then learned from a friend that it was a murder trial on before the court, and that the young attorney who was then addressing or making his opening argument to the jury was the county attorney, Oliver Cowdery; as soon as Mr. Cowdery closed his opening argument, the attorney for the prisoner arose, and, in a sneering way, said: `May it please the Court, and gentlemen of the jury, I challenge Mr.
    [Show full text]