Lesson 84 D&C 81 Faithful in Callings
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												Joseph Smith and the United Firm: the Growth and Decline of the Church's First Master Plan of Business and Finance, Ohio and Missouri, 1832-1834
BYU Studies Quarterly Volume 46 Issue 3 Article 1 7-1-2007 Joseph Smith and the United Firm: The Growth and Decline of the Church's First Master Plan of Business and Finance, Ohio and Missouri, 1832-1834 Max H. Parkin Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Parkin, Max H. (2007) "Joseph Smith and the United Firm: The Growth and Decline of the Church's First Master Plan of Business and Finance, Ohio and Missouri, 1832-1834," BYU Studies Quarterly: Vol. 46 : Iss. 3 , Article 1. Available at: https://scholarsarchive.byu.edu/byusq/vol46/iss3/1 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Parkin: Joseph Smith and the United Firm: The Growth and Decline of the C Joseph Smith and the United Firm The Growth and Decline of the Church’s First Master Plan of Business and Finance, Ohio and Missouri, 1832–1834 Max H Parkin year after Joseph Smith organized the Church, the young prophet A began to gather about him a management team that helped direct the Church’s early business affairs. These officers assisted him before the principal quorums of Church leadership were formed or fully developed. This growing board of managers printed the first collection of Joseph Smith’s revelations; planned for the new city of Zion and its temples, as it did for Kirtland; operated the Lord’s storehouses; and fostered other com- mercial interests. - 
												
												Jesse Gause: Joseph Smith's Little-Known Counselor
BYU Studies Quarterly Volume 23 Issue 4 Article 17 10-1-1983 Jesse Gause: Joseph Smith's Little-Known Counselor D. Michael Quinn Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Quinn, D. Michael (1983) "Jesse Gause: Joseph Smith's Little-Known Counselor," BYU Studies Quarterly: Vol. 23 : Iss. 4 , Article 17. Available at: https://scholarsarchive.byu.edu/byusq/vol23/iss4/17 This Notes is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Quinn: Jesse Gause: Joseph Smith's Little-Known Counselor jesse gause joseph smiths little known counselor D michael quinn in the 1981 edition of the doctrine and covenants the introduc- tion to section 81 states the historical records show that when this revelation was received in march 1832 it called jesse gause to the office of counselor to joseph smith in the first presidency brother gause served for a time but was excommunicated from the church in december 1832 who was jesse gause despite his brief prominence in the early church organization he was virtually lost in the annals of church history until quite recently 1 although jesse causes biography is still sketchy it provides insight into early church conversions and quorum organization jesse gause was born about 1784 at east marlborough chester county pennsylvania as the second - 
												
												Jesse Gause, Counselor to the Prophet
BYU Studies Quarterly Volume 15 Issue 3 Article 9 7-1-1975 Jesse Gause, Counselor to the Prophet Robert J. Woodford Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Part of the Mormon Studies Commons, and the Religious Education Commons Recommended Citation Woodford, Robert J. (1975) "Jesse Gause, Counselor to the Prophet," BYU Studies Quarterly: Vol. 15 : Iss. 3 , Article 9. Available at: https://scholarsarchive.byu.edu/byusq/vol15/iss3/9 This Notes is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Woodford: Jesse Gause, Counselor to the Prophet notes and comments JESSE GAUSE COUNSELOR TO THE PROPHET robert J woodford As we restudy church history there appears for a few brief moments in 1832 an unobtrusive character who might have become one of the leading authorities of the church but in- stead took his exit as silently as helielleile had entered never to be heard of again this man whose nainenamenarne should also be as well known to the latter day saints as are the names of sidney rig- don frederick G williams hyrum smith joseph smith sen and john smith was jesse gause rhymes with house now a virtual unknown gause was the first of these men called to be a counselor to the prophet joseph smith how jesse gause came to such prominence and then faded into obscurity is not known among the - 
												
												Joseph Smith Retouched Photograph of a Dagurreotype
07 the joseph smith retouched photograph0 of a dagurreotypedaguerreotype of a painting or copy of daguerrotypedaguerreotype from the carter collection LDS church archives parting the veil the visions of joseph smith alexander L baugh godgrantedgod granted to the prophetjosephprophet joseph thegiftthe gift of visions joseph received so many that they became almost commonplacecommonplacefor for him the strength and knowledge joseph received through these visions helped him establish the church joseph smith the seer ushered in the dispensation of the fullness of times his role was known and prophesied of anciently the lord promised joseph of egypt that in the last days a choice seer would come through his lineage and would bring his seed to a knowledge of the covenants made to abraham isaac and jacob 2 nephi 37 JST gen 5027 28 that seer will the lord bless joseph prophesied specifically indicating that his name shall be called after me 2 nephi 314 15 see also JST gen 5033 significantly in the revelation received during the organizational meeting of the church on april 61830 the first title given to the first elder was that of seer behold there shall be a record kept and in it thou joseph smith shalt be called a seer a translator a prophet an apostle of jesus christ dacd&c 211 in the book of mormon ammon defined a seer as one who possessed a gift from god to translate ancient records mosiah 813 see also 2811 16 however the feericseeric gift is not limited to translation hence ammon s addi- tional statement that a seer is a revelator and a - 
												
												Follow Him Doctrine & Covenants 82-83 Episode 30 Part 1 FINAL
Hank Smith: 00:01 Welcome to followHIM, a weekly podcast dedicated to helping individuals and families with their Come Follow, Me Study. I'm Hank Smith. John Bytheway: 00:09 And I'm John Bytheway. Hank Smith: 00:11 We love to learn. John Bytheway: 00:11 We love to laugh. Hank Smith: 00:13 We want to learn and laugh with you- John Bytheway: 00:15 As together, we followHIM. Hank Smith: 00:20 Hello everyone. Welcome to today's episode of followHIM. My name is Hank Smith. I am your host. I'm here with my refreshing cohost, the master teacher John Bytheway. Welcome John. John Bytheway: 00:35 Hank, we got a comment. Why is Hank always talking up John Bytheway? Hank Smith: 00:40 He is amazing. John Bytheway: 00:41 Stop. Stop. Stop. Hank Smith: 00:42 John, people have asked me. They said, "Is he the same in person as he seems?" I'm like, "He's better in person." Oh, hey, I just want to make sure everybody knows that you can find us on social media, on Instagram and Facebook. You can rate and review the podcast. We'd love you to do that. Also, you can go to followHIM.co, followHIM.co, and you can get transcripts and show notes and all you need there. We hope you'll join us. Now, John, I've been looking forward to today for a long time. I've looked up to our guest work and his resume for a long time. Tell us who we have. - 
												
												Heavenly Mother Handout
Heavenly Mother Handout By Missy McConkie “I am a daughter of Heavenly Parents, who love me and I love them.” Myth #1: Church leaders do not speak of Her, so we should not. Reality: This is cultural, not doctrinal. Myth #2: She exists, but we know nothing else about her Reality: Leaders of our church have spoken about her roles since the days of Joseph Smith. Myth #3: Our silence protects her against being blasphemed and slandered as the Father and Son are. Reality: evidence from David Paulsen’s article makes it clear: there is no authorized mandate of silence from church leaders. Family Proclamation: “Each is a beloved spirit son or daughter of heavenly parents” In 1909, the First Presidency of the Church wrote: “All men and women are in the similitude of the universal Father and Mother and are literally the sons and daughters of Deity.” Paulsen, 73. From “The Origin and Destiny of Man,” Improvement Era 12 (Nov. 1909):78. President Gordon B. Hinckley said, “Logic and reason would certainly suggest that if we have a Father in Heaven, we have a Mother in Heaven. That doctrine rests well with me.” Paulsen, 73 (Gordon B. Hinckley, “Daughters of God” Ensign, 31 (Nov. 1991) “The Church is bold enough to go so far as to declare that man has an Eternal Mother in the Heavens as well as an Eternal Father.” James E. Talmage, Articles of Faith (Salt Lake: Deseret News, 1901), 461. Quoted by Fiona Givens “What,” says one, “do you mean we should understand that Deity consists of man and woman?” Most certainly I do. - 
												
												Cutting Down the Tree of Life to Build a Wooden Bridge by Denver C
Cutting Down the Tree of Life to Build a Wooden Bridge By Denver C. Snuffer, Jr. © 2014, All Rights Reserved ________________________________________________ There are four topics discussed in this paper. They are plural wives, ordination of black African men, pressure to ordain women, and same sex marriage. The history of changing LDS doctrine, past, present and the likely future, are illustrated using these four subjects to show doctrinal changes required to build a necessary bridge between LDS Mormonism1 and the American public. Religion moves through two stages. In the first, God reveals Himself to man. This is called “restoration.” It restores man to communion with God as in the Garden of Eden. In the second, man attempts to worship God according to His latest visit. This stage is always characterized by scarcity2 and inadequacy. This is called “apostasy.” Apostasy always follows restoration. Abraham, Moses and Isaiah ascended the bridge into God’s presence.3 God descended the Celestial bridge to live with man through Jesus Christ. They all show God wants to reconnect with us. Unfortunately, the witnesses of a restoration leave only an echo of God’s voice. Unless we remain with God through continual restoration, we lapse back into scarcity and apostasy. Whether the echo is preserved through a family organization, like ancient Israel, or 1 I refer to The Church of Jesus Christ of Latter-day Saints as “LDS Mormonism” or “the LDS Church.” It is the most successful of the offshoots claiming Joseph Smith as a founder. I belonged to that denomination until 2013, when I was excommunicated for “apostasy” because I did not withdraw from publication the book Passing the Heavenly Gift, Mill Creek Press, (Salt Lake City, 2011). - 
												
												Speaking in Tongues in the Restoration Churches
AR TICLES AND ESSAYS Speaking in Tongues in the Restoration Churches Lee Copeland "WE BELIEVE IN THE GIFT OF TONGUES, prophecy, revelation, visions, heal- ing, interpretation of tongues, and so forth" (Seventh Article of Faith). While over five million people in the United States today speak in tongues (Noll 1983, 336), very few, if any, are Latter-day Saints. How- ever, during the mid-1800s, speaking in tongues was so commonplace in the LDS and RLDS churches that a person who had not spoken in tongues, or who had not heard others do so, was a rarity. Journals and life histories of that period are filled with instances of the exercise of this gift of the Spirit. In today's Church, the practice is almost totally unknown. This article summarizes the various views of tongues today, clarifies the origin of tongues within the restored Church, and details its rise and fall in the LDS and RLDS faiths. There are two general categories of speaking in tongues: glos- solalia, speaking in an unknown language, usually thought to be of heavenly, not human, origin; and xenoglossia, miraculously speaking in an ordinary human language unknown to the speaker. When no dis- tinction is made between these two types of speech, both types are collectively referred to as glossolalia. On the day of Pentecost, Christ's apostles were gathered together. "And they were all filled with the Holy Ghost, and began to speak with other tongues as the Spirit gave them utterance. Now when this was noised abroad, the multitude came together, and were con- founded, because that every man heard them speak in his own language" (Acts 2:4, 6). - 
												
												The Use of Revelation Books 1 and 2 In
The Use of Revelation Books and in Preparing the Revelations for Publication Although Revelation Books 1 and 2 appear to have been used initially as the record copies of revelations, they soon served as copy texts from which to set type for publication. Th e books contain clear signs of use by printers in Independence, Missouri, and Kirtland, Ohio, to prepare the revela- tions for publication in Th e Evening and the Morning Star, the Book of Commandments, and the 1835 Doctrine and Covenants. Examining the manuscript books page by page sheds light on the changes made in individual items, but examining all the items together reveals patterns that suggest how these items were prepared for publication. In lieu of an index, the following three tables present relevant information about the relation- ship between Revelation Books 1 and 2 and the aforementioned publications. Th e tables allow com- parison of the manuscript books with these early publications and identify important editorial marks made in preparation for each publication. Because nineteenth-century printing standards called for a clean copy to be made from a corrected manuscript before typesetting took place, the presence of editing marks on either manuscript book does not conclusively indicate that the marked pages were used as copy for the actual typesetting.1 However, the editing marks clearly indicate that these pages were used at some point to prepare the items for publication. A comprehensive index of the revelations’ content and historical context will be available in the Documents series of Th e Joseph Smith Papers. Table 1: Relationship between Items in Revelation Book 1 and Th e Evening and the Morning Star Printing of the revelations began in June 1832 in the church’s fi rst newspaper, Th e Evening and the Morning Star. - 
												
												S02E29 DC81-83.Pdf
S02E29 Scripture Gems 1831 1832 Mar Apr New York Sec 81 Sec 82, 83 Sections Received: Sec. 14, 15, Before 1831 16, 17, 18, 20, 21, 28, 29, 30, 1831-1839 Sec. 2, 19, 22, 23 Palmyra 1840-1844 Sec. 41, 42, 43, Manchester 31, 32, 33, 34, Fayette 35, 36, 37, 38, Since 1844 44, 45, 46, 47, 48. 49, 50, 52, 53, 54, 39, 40 55, 56, 63, 64, 70, Sec. 57 Harmony 72, 78 Thompson Kirtland Sec. 75 Hiram Amherst Pennsylvania Sec. 1, 65, 66, 67, Sec. 57,58, 59, 60, Sec. 3, 4, 5, 6, 7, 8, 9, 68, 69, 71, 73, 74, 82, 83 10, 11, 12,13, 24, 25, 76, 77, 78, 79, 80, 26, 27 81 61 62 Jackson County, MO Places Where the Sections of the Doctrine and Covenants Were Revealed Doctrine Covenants& 81 VERMONT At a Church conference held on January 25, 1832, in Sharon NEW YORK Amherst, Ohio, the Prophet Joseph Smith was ordained as Palmyra Boston Fayette MASSACHUSETTS the President of the High Priesthood by Sidney Rigdon. On Colesville Harmony March 8, 1832, he selected Sidney Rigdon and Jesse Gause New York City Kirtland as counselors in the Presidency of the High Priesthood; the PENNSYLVANIA revelation given on March 15, 1832, confirmed Jesse Washington D.C. Gause’s call and instructed him regarding the duties of a VIRGINIA counselor. Gradually, the Presidency of the High Priesthood began to be known as the First Presidency. This revelation NORTH CAROLINA “should be regarded as a step toward the formal N SOUTH organization of the First Presidency” (D&C 81, section CAROLINA heading). - 
												
												The Role and Function of the Seventies in LDS Church History
Brigham Young University BYU ScholarsArchive Theses and Dissertations 1960 The Role and Function of the Seventies in LDS Church History James N. Baumgarten Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the Cultural History Commons, and the Mormon Studies Commons BYU ScholarsArchive Citation Baumgarten, James N., "The Role and Function of the Seventies in LDS Church History" (1960). Theses and Dissertations. 4513. https://scholarsarchive.byu.edu/etd/4513 This Thesis is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. 3 e F tebeebTHB ROLEROLB ardaindANDAIRD FUNCTION OF tebeebTHB SEVKMTIBS IN LJSlasLDS chweceweCHMECHURCH HISTORYWIRY A thesis presentedsenteddented to the dedepartmentA nt of history brigham youngyouyom university in partial ftlfillmeutrulfilliaent of the requirements for the degree master of arts by jalejamsjamejames N baumgartenbelbexbaxaartgart9arten august 1960 TABLE CFOF CcontentsCOBTEHTS part I1 introductionductionreductionroductionro and theology chapter bagragpag ieI1 introduction explanationN ionlon of priesthood and revrevelationlation Sutsukstatementement of problem position of the writer dedelimitationitationcitation of thesis method of procedure and sources II11 church doctrine on the seventies 8 ancient origins the revelation - 
												
												REDDS in UTAH
1 UTAH 1850 June 11. Redd household left Kanesville, Iowa (now Council Bluffs) for the Rocky Mountains. The family group consisted of John Hardison Redd and wife Elizabeth Hancock Redd, their children, Ann Moriah, Ann Elizabeth, Mary Catherine, Lemuel Hardison, John Holt, and Benjamin Jones, five enslaved servants, Venus, Chaney, Luke, Marinda, Amy, and one indentured servant Sam Franklin. They traveled in the James Pace Company.1 John H. Redd kept a travel journal. He and Lemuel contracted cholera, but he didn’t mention that detail in his journal, just wrote about the improving health of the camp and gave thanks for the “blessings of Divine providence.”2 1850 September 20-23. The Redd family arrived in Great Salt Lake City.3 1850 John H. Redd cobbled shoes and repaired boots for members of the community.4 1850 Fall or Winter. John and Elizabeth Redd joined William Pace and a few other newly arrived immigrants as they left Great Salt Lake City and traveled on to the southeast part of Utah Valley where they would establish a new Mormon community on the Wasatch Front, “John Holt, John H. Redd, William Pace and two other men...settled in the river bottoms...above the present site of the city of Spanish Fork. In the spring of 1 “James Pace Company [1850], ”Mormon Pioneer Overland Travel 1847-1868,” Church History Library, accessed 13 Jan 2021, https://history.churchofjesuschrist.org/overlandtravel/companies/230/james-pace-company-1850. 2 John Hardison Redd, John H. Redd Diary, 1850 June-August, MS 1524, Church History Library, Salt Lake City, Utah.