Doctrinal Development and Prophecy
1843
A Brief Period of Peace
At the beginning of the year 1843, peace reigned in Nauvoo; for a
time the Saints remained undisturbed, and the Prophet had a breathing
spell of freedom. Yet there were ripples on the surface of the
water. President Joseph Smith had been delivered from his enemies in
Missouri. The persecutors of the Church had been defeated; but were
still determined to pursue their evil course. The Missourians were in
league with the enemies of the Prophet in Illinois, with a relentless
determination to bring him to his death.
This brief period of peace gave the Prophet an opportunity to instruct
the Saints in various duties and doctrines and more fully to establish
the order and authority of the Priesthood. The building of the temple
progressed; increased light was thrown on the subject of salvation for
the dead, and the Saints were impressed with the wonderful importance
and responsibility connected with their obligations in relation to
their fathers. Important revelations were received. The number of
inhabitants in Nauvoo rapidly increased, and there was a time of
prosperity and general rejoicing. But such a condition was not destined
to continue very long. The clouds of malicious hatred were to be seen
in the distance, and soon the storm of bitter persecution was to break
forth once again in redoubled fury. Traitors within, and enemies
without, were to join hands for the destruction of the Prophet.
President Joseph Smith's Intimation of Death
President Smith evidently understood that this spell of peace and
prosperity would not last. With constant pleading he urged the Saints
to increase their labors on the temple, and they responded with hearty
good will. In his prophecy, August 6, 1842, he declared to his brethren
that he was not destined to go with them to the Rocky Mountains;
yet they failed to comprehend his meaning. On several occasions he
intimated in his remarks that his enemies would not be satisfied with
anything short of his life, and then they would pursue others. He spoke
to the Saints at a meeting in the unfinished temple, January 22, 1843,
taking for his text, "The Setting up of the Kingdom of God." In the
course of his discourse he said: "I shall not be sacrificed until my
time comes; then I shall be offered freely. All flesh is as grass, and
a governor is no better than other men; when he dies he is a bag of
dust. I thank God for preserving me from my enemies. I have no enemies
but for the truth's sake. I have no desire but to do all men good. I
feel to pray for all men. We don't ask any people to throw away any
good they have got; we only ask them to come and get more. They would
then see eye to eye, and the blessings of God would be poured out upon
the people, which is the desire of my whole soul. Amen."
Doctrinal Development
Early in January, 1843, in discoursing on the kingdom of God, the
Prophet said: "Some say the kingdom of God was not set up on the earth
until the day of Pentecost, and John the Baptist did not preach the
baptism for repentance for the remission of sins. But I say, in the
name of the Lord, that the kingdom of God was set up on the earth from
the days of Adam to the present time. . . . Where there is no kingdom
of God, there is no salvation. What constitutes the kingdom of God?
Where there is a prophet, a priest, or a righteous man unto whom God
gives his oracles, there is the kingdom of God; and where the oracles
of God are not, there the kingdom of God is not." In relation to the
Gospel and baptism preached by John, he said: "John came preaching the
Gospel for the remission of sins. He had his authority from God, and
the oracles of God were with him." Speaking of the sign of the Holy
Ghost, he stated: "The Holy Ghost is a personage, and in the form of
a personage. It does not confine itself to the form of a dove, but
in the sign of a dove. The Holy Ghost cannot be transformed into the
form of a dove; but the sign of a dove was given to John to signify
the truth of the deed [baptism of Christ], as the dove is an emblem or
token of truth and innocence." In February he received a revelation
embodying the following principle: There are two kinds of beings in
heaven; angels, who are resurrected personages, having bodies of
flesh and bones; and spirits of just men made perfect who are not
yet resurrected, but inherit the same glory. In April, 1843, he gave
instructions at Ramus, as follows: "When the Savior shall appear, we
shall see him as he is. We shall see that he is a man like ourselves
and that same sociality which exists among us here will exist among us
there, only it will be coupled with eternal glory, which glory we do
not now enjoy." The reckoning of God's time, angel's time and man's
time is according to the planet on which they reside. All angels who
minister on this earth, have belonged to it. Angels reside in the
presence of God on a globe like a sea of glass and fire, where all
things for their glory are manifest. The place where God dwells is a
great Urim and Thummim. This earth, in its sanctified and immortal
state, will be like unto crystal and will be a Urim and Thummim to the
inhabitants who dwell thereon, whereby all things pertaining to an
inferior kingdom, or all kingdoms of a lower order, will be manifest
to those who dwell on it. The white stone mentioned in Revelation 2:17
will become a Urim and Thummim to each individual who receives one,
through which things of a higher order will be made known. Again, he
taught that all principles of intelligence we attain unto in this life,
will rise with us in the resurrection. The Father has a body of flesh
and bones as has the Son, Jesus Christ, also, but the Holy Ghost is a
personage of Spirit. During the time of the trial at Springfield, in
answer to questions, he said: "Christ and the resurrected Saints will
reign over the earth during the thousand years. They will not probably
dwell upon the earth, but will visit it when they please, or when
it is necessary to govern it. There will be wicked men on the earth
during the thousand years. The heathen nations who will not come up to
worship will be visited with the judgments of God." In this manner, in
conversations, discourses and writings, the Prophet taught the people.
Attempt to Repeal the Nauvoo Charter
When Governor Thomas Ford delivered his inaugural address in December,
1842, he recommended modification of the Nauvoo charter, on the grounds
that many objections had been raised because of exceptional powers,
which had been granted. Yet these powers had proved beneficial to the
Saints, and where righteous government was administered, as it was
in Nauvoo, such a charter proved to be a blessing. In the hands of
despots such privileges might have been abused. When the charter was
granted, the prophet said: "The city charter of Nauvoo is of my own
plan and device. I concocted it for the salvation of the Church, and on
principles so broad, that every honest man might dwell secure under its
protective influence without distinction of sect or party." A bill was
presented in the legislature to repeal certain sections of the charter
shortly after that body convened. The enemies of the Saints endeavored
to repeal much more than had at first been contemplated, and take
from the charter many provisions like those found in the charters of
the other cities in Illinois. This attempt was made purposely to hurt
the "Mormons," by restricting their rights. The bill passed the house
in March with a vote of 58 to 33. When it reached the senate it was
tabled. The time for the repeal had not arrived.
A General Missionary Call
At the conference of the Church in April, 1843, a general missionary
movement was contemplated. President Joseph Smith, in the course of his
remarks, advised that the elders when they went forth as missionaries,
should preach repentance and the things they were sent to preach.
"Declare the first principles," he said, "and let mysteries alone,
lest you be overthrown. Never meddle with the visions of beasts and
subjects you do not understand." Following the general conference a
special conference convened April 10, and continued through the 12th,
presided over by the apostles. At this conference elders were chosen
and their appointments given for various mission fields in Canada and
the several states, excepting blighted Missouri. On the 11th of May,
following, Addison Pratt, Noah Rogers, Benjamin B. Grouard and Knowlton
F. Hanks, were selected to go on missions to the Pacific isles; Dan
Jones, to Wales; James Sloan, to Ireland; John Cairnes and Samuel James
to England, with Reuben Hedlock, who was appointed to preside in Great
Britain with Hiram Clark and Thomas Ward, who were in England, as his
assistants.
Eternity of the Marriage Covenant
While at Ramus, May 16 and 17, 1843, the Prophet made the following
declaration:
"In the celestial glory there are three heavens or degrees; and
in order to obtain the highest, a man must enter in to this order
of the Priesthood (meaning the new and everlasting covenant of
marriage); and if he does not, he cannot obtain it.
"He may enter into the other, but that is the end of his kingdom;
he cannot have an increase.
"Salvation means a man's being placed beyond the power of all his
enemies.
"The more sure word of prophecy (mentioned by Peter) means a man's
knowing that he is sealed up unto eternal life, by revelation and
the spirit of prophecy, through the power of the Holy Priesthood.
"It is impossible for a man to be saved in ignorance.
"There is no such thing as immaterial matter. All spirit is matter,
but it is more fine or pure, and can only be discerned by purer
eyes.
"We cannot see it; but when our bodies are purified we shall see
that it is all matter."
The New and Everlasting Covenant
A revelation dealing with the subject of marriage for eternity, or
celestial marriage as it is known, was reduced to writing July 12, 1843
(Doc. and Cov. Sec. 132). It had been revealed to the Prophet a long
time before this date, but had not been recorded or publicly announced.
In it the Lord defines the "new and everlasting covenant." In a number
of revelations previously given the new and everlasting covenant is
mentioned, and various principles of the Gospel are spoken of as new
and everlasting covenants. Thus, in the Lord's Preface to the Book of
Doctrine and Covenants, he says he gave commandments to Joseph Smith,
that his "everlasting covenant might be established; that the fulness
of the Gospel might be proclaimed." Immediately after the organization
of the Church, he declared that baptism is a "new and an everlasting
covenant, even that which was from the beginning," and in a revelation
given October 25, 1831 (Doc. and Cov. Sec. 66), the everlasting
covenant is defined as the fulness of the Gospel, "sent forth unto
the children of men, that they might have life and be made partakers
of the glories which are to be revealed." But the full meaning and
significance of the "new and everlasting covenant," was not revealed
until the Prophet received this revelation (Doc. and Cov. Sec. 132), in
which it is defined as follows:
"For behold, I reveal unto you a new and an everlasting covenant;
and if ye abide not that covenant, then are ye damned; for no one
can reject this covenant and be permitted to enter into my glory.
For all who will have a blessing at my hands shall abide the law
which was appointed for that blessing, and the conditions thereof,
as were instituted from before the foundation of the world."
This reference has bearing on the new covenant of celestial marriage,
or marriage for eternity, spoken of by President Joseph Smith at Ramus
in May, 1843. Then the Lord defines the law of the new and everlasting
covenant, which embraces all other covenants and principles belonging
to the Gospel:
"And as pertaining to the new and everlasting covenant, it was
instituted for the fulness of my glory; and he that receiveth
a fulness thereof must and shall abide the law, or he shall be
damned, saith the Lord God.
"And verily I say unto you, that the conditions of this law are
these: All covenants, contracts, bonds, obligations, oaths, vows,
performances, connections, associations, or expectations, that are
not made and entered into and sealed by the Holy Spirit of promise,
of him who is anointed, both as well for time and for all eternity,
and that too most holy, by revelation and commandment through the
medium of mine anointed, whom I have appointed on the earth to hold
this power (and I have appointed unto my servant Joseph to hold
this power in the last days, and there is never but one on the
earth at a time on whom this power and the keys of this priesthood
are conferred), are of no efficacy, virtue, or force in and after
the resurrection from the dead; for all contracts that are not made
unto this end have an end when men are dead."
Conversely, then, all contracts entered into in this life, and sealed
by this authority, are binding and of force after the resurrection, as
the revelation further on declares:
"Behold, mine house is a house of order, saith the Lord, and not a
house of confusion. Will I accept of an offering, saith the Lord,
that is not made in my name? Or will I receive at your hands that
which I have not appointed? And will I appoint unto you, saith the
Lord, except it be by law, even as I and my Father ordained unto
you, before the world was? I am the Lord thy God; and I give unto
you this commandment--that no man shall come unto the Father but by
me or by my word, which is my law, saith the Lord. And everything
that is in the world, whether it be ordained of men, by thrones,
or principalities, or powers, or things of name, whatsoever they
may be, that are not by me or by my word, saith the Lord, shall be
thrown down, and shall not remain after men are dead, neither in
nor after the resurrection, saith the Lord your God. For whatsoever
things remain are by me; and whatsoever things are not by me shall
be shaken and destroyed."
Revealed by Elijah
The keys of this wonderful and impressive doctrine were restored
when Elijah conferred his Priesthood. The mission of Elijah in this
dispensation, as prophesied of by Malachi, was to restore the sealing,
or binding power, through which covenants and contracts, as here
described by the Lord, are approved and ratified in the heavens.
Referring to this subject, President Joseph Smith remarked in one of
his discourses:
"Elijah was the last prophet that held the keys of the
Priesthood. . . . It is true that the Savior had authority and
power to bestow this blessing; but the sons of Levi were too
prejudiced. 'And I will send Elijah the Prophet before the great
and terrible day of the Lord,' etc. Why send Elijah? Because he
holds the keys of the authority to administer in all the ordinances
of the Priesthood; and without the authority is given, the
ordinances could not be administered in righteousness."
Again:
"The spirit, power, and calling of Elijah is, that ye have power
to hold the key of the revelation, ordinances, oracles, powers and
endowments of the fulness of the Melchizedek Priesthood and of the
kingdom of God on the earth; and to receive, obtain and perform
all the ordinances belonging to the kingdom of God, even unto the
turning of the hearts of the fathers unto the children, and the
hearts of the children unto the fathers, even those who are in
heaven. . . . What is this office and work of Elijah? It is one of
the greatest and most important subjects that God has revealed. He
should send Elijah to seal the children to the fathers, and the
fathers to the children."
In the Temple these Blessings are Obtained
In the temple of the Lord these sealing blessings may be obtained. Only
in the days of poverty, when there is no temple, can they be received
elsewhere. The Prophet added further instruction to this subject in a
discourse, Sunday, June 11, 1843, wherein he said:
"One of the ordinances of the house of the Lord is baptism for
the dead. God decreed before the foundation of the world that
that ordinance should be administered in a font prepared for that
purpose in the house of the Lord.
"If a man gets a fulness of the Priesthood of God, he has to get
it in the same way that Jesus Christ obtained it, and that was by
keeping all the commandments and obeying all the ordinances of the
house of the Lord. . . .
"All men who become heirs of God and joint-heirs with Jesus Christ,
will have to receive the fulness of the ordinances of his kingdom;
and those who will not receive all the ordinances will come short
of the fulness of that glory, if they do not lose the whole"
(_Documentary History of the Church_, vol. 5:423).
Plural Marriage
This revelation, dated July 12, 1843, also contains the doctrine of
plural wives. This doctrine was made known to the Prophet as early
as the summer of 1831, and by him was taught to a few others, but it
was not practiced until the Lord commanded it. Secrecy was imposed
by the Lord until such time as he saw fit for its introduction. When
the Prophet was commanded to practice this principle, he hesitated
and deferred taking action for some time. To do so was one of the
greatest trials of his life. He knew the doctrine was in conflict with
the traditions and teachings of the world and would arouse increased
persecution; moreover, his own prejudices were in opposition to the
doctrine. However, the Lord had commanded him and he must act.
In Nauvoo the doctrine was revealed to many of the leading brethren,
and wives were sealed to some of them by President Joseph Smith, and to
others, under his direction. However, it was not until 1852, after the
Saints had come to Utah, that the revelation was published to the world.
The Douglas Prophecy
On the return from Ramus, where the doctrine of the eternity of
marriage was taught to a number of brethren, President Joseph Smith and
his scribe, William Clayton, paid a visit to Judge Stephen A. Douglas,
at Carthage, where he was holding court. On invitation they dined with
Judge Douglas, and after dinner he requested President Smith to relate
the history of the persecutions of the Saints while in Missouri. This
he did in some detail, covering a period of about three hours. He also
gave an account of his visit to Washington, with Judge Elias Higbee and
Sidney Rigdon, in 1839, and their treatment by President Martin Van
Buren, Henry Clay, John C. Calhoun and others. Judge Douglas listened
with the closest attention and deprecated the conduct of Governor Boggs
and his aides in Missouri. He said that any people who would do as the
Missourians had done to the Latter-day Saints ought to be brought to
judgment and punished.
President Smith, in concluding the conversation, uttered the following
prophecy which was recorded in the journal of his secretary, William
Clayton, under date of the event, May 18, 1843:
"Judge, you will aspire to the presidency of the United States; and
if ever you turn your hand against me or the Latter-day Saints, you
will feel the weight of the hand of the Almighty upon you; and you
will live to see and know that I have testified the truth to you;
for the conversation of this day will stick to you through life."[1]
Notes
1. Stephen A. Douglas lived to see the fulfilment of this prophecy.
He did aspire to the presidency of the United States. He did raise
his voice against the Latter-day Saints in a speech delivered in
Springfield, Illinois, June 12, 1857. The speech was published in the
"Missouri Republican." While Mr. Douglas had more reason to expect to
be elected than any other candidate, he was overwhelmingly defeated,
and Abraham Lincoln was elected President of the United States.
For full particulars in relation to this subject, the reader is
referred to the _History of the Mormon Church_, chapter 46, by Elder B.
H. Roberts.