-- October 12, 1841
Epistle from the Twelve regarding the Nauvoo temple makes first reference to baptisms for health. "The time has come when the great Jehovah would have a resting place on earth, a habitation for his chosen, where his law shall be revealed, and his servants be endued [endowed] from on high, to bring together the honest in heart from the four winds; where the saints may enter the Baptismal Font for their dead relations ... a place, over which the heavenly messengers may watch and trouble the waters as in days of old, so that when the sick are put therein they shall be made whole." (1)
-- Oct 21, 1841
[Brigham Young] --21 (Sunday)-- Brothers Hyrum Smith and John Taylor preached. At 4 p.m., Brothers Kimball, Taylor and I baptized about forty persons in the font, for the dead; Brothers Richards, Woodruff and George A. Smith confirming. These were the first baptisms for the dead in the font. (2)
-- Oct 31, 1841
[Nauvoo Temple] Hyrum Smith wrote a letter to the Saints living in Kirtland counseling them to come to Nauvoo. His letter also contained the following revelation: "There shall not be a general assembly for a general conference assembled together until the House of the Lord and baptismal font shall be finished, and if we are not diligent the church shall be rejected and their dead also, 'saith the Lord.'" (3)
-- Nov 8, 1841
The first temple baptismal font is dedicated. The first ordinance is a baptism for the dead, with Young as officiator and Reuben McBride as proxy. The second ordinance is a baptism for health which heals Samuel Rolfe within the week. Four temples would eventually perform 22,403 baptisms for health from 1877 through 1893. (4)
[Nauvoo Temple] At 5 P.M. Brigham Young, acting under Joseph Smith's direction, dedicated the font, which was centered in the basement. The font was enclosed by a temporary frame structure of oak clapboard, its roof being low enough for the timbers of the first floor to be laid above it, so that ordinances could be administered in it, even as work on the Temple progressed, "It [the font] is constructed of pine timber, and put togther of staves tongued and grooved, oval shaped, sixteen feet long east and west, and twelve feet wide, seven feet high from the foundation, the basin four feet deep, the molding of the cap and base are formed of beautiful carved work. A flight of stairs in the north and south side leads up and down into the basin, guarded by a side railing. The font stands upon twelve oxen, for on each side and two at each end, their heads, shoulders, and fore legs projecting out from under the font; they are carved out of pine plank, glued togther, and copied after the most beautiful five-year-old steer that could be found in the country; the horns were formed after the most perfect horn that could be procured." The font proved to be temporary, as a more durable stone one would later replace it.
Water for the font came from a well dug in the east end of the basement. Hiram Oaks and Jess McCarrol dug this well through ten feet of solid work before striking water. Oaks reported that "when they struck water they lost the drill and water spirted up with great force." He placed his hat over the hole until McCarrol stopped the flow with a wooden plug. (3)
-- November 21, 1841
The Twelve "repaired to the Baptismal Font in the Temple for the purpose of Baptizing for the dead, for the remision of Sins & for healing." [Wilford Woodruff Journal] (1)
-- Nov 21, 1841
Baptisms for the dead commence in the Nauvoo Temple. Brigham Young and others of the Twelve baptize 40 persons for the dead. (5)
-- Dec 13, 1841
Joseph records the history of an anti-Mormon society that has caused troubles in Warsaw, Ill. The Twelve draw up an epistle concerning baptism for the dead. (5)
Footnotes:
1 - Stapley, Jonathan & Wright, Kristine, '"They Shall Be Made Whole": A History of Baptism for Health,' Journal of Mormon History, Fall 2008
2 - Manuscript History of Brigham Young, 1801-1844, ed. Elden Jay Watson (Salt Lake City: Smith Secretarial Service, 1968).
3 - Brown, Lisle (compiler), Chronology of the Construction, Destruction and Reconstruction of the Nauvoo Temple
4 - Quinn, D. Michael, The Mormon Hierarchy: Origins of Power, Appendix 7: Selected Chronology of the Church of Jesus Christ of Latter-day Saints, 1830-47, http://amzn.to/origins-power
5 - Conkling, Christopher J., Joseph Smith Chronology
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, Oct 3, 1841
-- Oct 3, 1841
[Joseph Smith Sermon] Sunday 3rd, A. M. Conference assembled and was called to order by President Marks, and divine service commenced by the choir singing Hymn 274, and prayer by Br. H. C. Kimball.
President Joseph Smith, by request of some of the Twelve, gave instructions on the doctrine of Baptism for the Dead; which was listened to with intense interest by the large assembly. The speaker presented "Baptism for the Dead" as the only way that men can appear as saviors on mount Zion. The proclamation of the first principles of the gospel was a means of salvation to men individually, and it was the truth, not men that saved them; but men, by actively engaging in rites of salvation substitutionally, became instrumental in bringing multitudes of their kin into the kingdom of God. He explained a difference between an angel and a ministering spirit; the one a resurrected or translated body, with its spirit, ministering to embodied spirits--the other a disembodied spirit, visiting and ministering to disembodied spirits. Jesus Christ became a ministering spirit, while his body laying in the sepulchre, to the spirits in prison; to fulfil an important part of his mission, witho
utwhich he could not have perfected his work or entered into his rest. After his resurrection, he appeared as an angel to his disciples &c. Translated bodies cannot enter into rest until they have undergone a change equivalent to death. Translated bodies are designed for future missions. The angel that appeared to John on the Isle of Patmos was a translated or resurrected body. --Jesus Christ went in body, after his resurrection, to minister to translated and resurrected bodies. There has been a chain of authority and power from Adam down to the present time. The only way to obtain truth and wisdom, is not to ask it from books, but to go to God in prayer and obtain divine teaching. It is no more incredible that God should save the dead, than that he should raise the dead. There is never a time when the spirit is too old to approach God. All are within the reach of pardoning mercy, who have not committed the unpardonable sin, which hath no forgiveness, neither in this world,
nor inthe world to come. There is a way to release the spirit of the dead; that is, by the power and authority of the Priesthood--by binding and loosing on earth.
This doctrine appears glorious, inasmuch as it exhibits the greatness of divine compassion and benevolence in the extent of the plan of human salvation. This glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties, and distresses.
For illustration the speaker presented, by supposition, the case of two men, brothers, equally intelligent, learned, virtuous and lovely, walking in uprightness and in all good conscience, so far as they had been able to discern duty from the muddy stream of tradition, or from the blotted page of the book of nature. One dies, and is buried, having never heard the gospel of reconciliation, to the other the message of salvation is sent, he hears and embraces it, and is made the heir of eternal life. Shall the one become a partaker of glory, and the other be consigned to hopeless perdition? Is there no chance for his escape? Sectarianism answers, "none! none none" Such an idea is worse than atheism. The truth shall break down and dash in pieces all such bigoted Pharisaism; the sects shall be sifted, the honest in heart brought out, and their priests left in the midst of their corruption. The speaker then answered the objections urged against the Latter Day Saints for notadmitt
ing the validity of sectarian baptism, and for withholding fellowship from sectarian churches. It was like putting new wine into old bottles and putting old wine into new bottles. What, new revelations in the old churches! New revelations knock out the bottom of their bottomless pit. New wine into old bottles!--the bottles burst and the wine runs out. What, Sadducees in the new church! Old wine in new leathern bottles will leak through the pores and escape; so the Sadducee saints mock at authority, kick out of the traces, and run to the mountains of perdition, leaving the long echo of their braying behind them.The speaker then contrasted the charity of the sects, in denouncing all who disagree with them in opinion, and in joining in persecuting the saints, with the faith of the saints, who believe that even such may be saved in this world and in the world to come, (murderers and apostates excepted.)
This doctrine, he said, presented in a clear light, the wisdom and mercy of God, in preparing an ordinance for the salvation of the dead, being baptized by proxy, their names recorded in heaven, and they judged according to the deeds done in the body. This doctrine was the burden of the scriptures. Those saints who neglect it, in behalf of their deceased relatives, do it at the peril of their own salvation.
The dispensation of the fulness of times will bring to light the things that have been revealed in all former dispensations, also other things that have not been before revealed. He shall send Elijah the prophet &c., and restore all things in Christ.
The speaker then announced, "There shall be no more baptisms for the dead, until the ordinance can be attended to in the font of the Lord's House; and the church shall not hold another general conference, until they can meet in said house. For thus saith the Lord!" [Times and Seasons 2 (15 October 1841): 577-78] (1)
-- Oct 8, 1841
[Brigham Young] --8-- I attended the dedication of the baptismal font in the Lord's House; President Smith called upon me to offer the dedicatory prayer. This is the first font erected and dedicated for the baptism for the dead in this dispensation. (2)
Footnotes:
1 - The Words of Joseph Smith by Joseph Smith by Andrew F. Ehat and Lyndon W. Cook
2 - Manuscript History of Brigham Young, 1801-1844, ed. Elden Jay Watson (Salt Lake City: Smith Secretarial Service, 1968).
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
[Joseph Smith Sermon] Sunday 3rd, A. M. Conference assembled and was called to order by President Marks, and divine service commenced by the choir singing Hymn 274, and prayer by Br. H. C. Kimball.
President Joseph Smith, by request of some of the Twelve, gave instructions on the doctrine of Baptism for the Dead; which was listened to with intense interest by the large assembly. The speaker presented "Baptism for the Dead" as the only way that men can appear as saviors on mount Zion. The proclamation of the first principles of the gospel was a means of salvation to men individually, and it was the truth, not men that saved them; but men, by actively engaging in rites of salvation substitutionally, became instrumental in bringing multitudes of their kin into the kingdom of God. He explained a difference between an angel and a ministering spirit; the one a resurrected or translated body, with its spirit, ministering to embodied spirits--the other a disembodied spirit, visiting and ministering to disembodied spirits. Jesus Christ became a ministering spirit, while his body laying in the sepulchre, to the spirits in prison; to fulfil an important part of his mission, witho
utwhich he could not have perfected his work or entered into his rest. After his resurrection, he appeared as an angel to his disciples &c. Translated bodies cannot enter into rest until they have undergone a change equivalent to death. Translated bodies are designed for future missions. The angel that appeared to John on the Isle of Patmos was a translated or resurrected body. --Jesus Christ went in body, after his resurrection, to minister to translated and resurrected bodies. There has been a chain of authority and power from Adam down to the present time. The only way to obtain truth and wisdom, is not to ask it from books, but to go to God in prayer and obtain divine teaching. It is no more incredible that God should save the dead, than that he should raise the dead. There is never a time when the spirit is too old to approach God. All are within the reach of pardoning mercy, who have not committed the unpardonable sin, which hath no forgiveness, neither in this world,
nor inthe world to come. There is a way to release the spirit of the dead; that is, by the power and authority of the Priesthood--by binding and loosing on earth.
This doctrine appears glorious, inasmuch as it exhibits the greatness of divine compassion and benevolence in the extent of the plan of human salvation. This glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties, and distresses.
For illustration the speaker presented, by supposition, the case of two men, brothers, equally intelligent, learned, virtuous and lovely, walking in uprightness and in all good conscience, so far as they had been able to discern duty from the muddy stream of tradition, or from the blotted page of the book of nature. One dies, and is buried, having never heard the gospel of reconciliation, to the other the message of salvation is sent, he hears and embraces it, and is made the heir of eternal life. Shall the one become a partaker of glory, and the other be consigned to hopeless perdition? Is there no chance for his escape? Sectarianism answers, "none! none none" Such an idea is worse than atheism. The truth shall break down and dash in pieces all such bigoted Pharisaism; the sects shall be sifted, the honest in heart brought out, and their priests left in the midst of their corruption. The speaker then answered the objections urged against the Latter Day Saints for notadmitt
ing the validity of sectarian baptism, and for withholding fellowship from sectarian churches. It was like putting new wine into old bottles and putting old wine into new bottles. What, new revelations in the old churches! New revelations knock out the bottom of their bottomless pit. New wine into old bottles!--the bottles burst and the wine runs out. What, Sadducees in the new church! Old wine in new leathern bottles will leak through the pores and escape; so the Sadducee saints mock at authority, kick out of the traces, and run to the mountains of perdition, leaving the long echo of their braying behind them.The speaker then contrasted the charity of the sects, in denouncing all who disagree with them in opinion, and in joining in persecuting the saints, with the faith of the saints, who believe that even such may be saved in this world and in the world to come, (murderers and apostates excepted.)
This doctrine, he said, presented in a clear light, the wisdom and mercy of God, in preparing an ordinance for the salvation of the dead, being baptized by proxy, their names recorded in heaven, and they judged according to the deeds done in the body. This doctrine was the burden of the scriptures. Those saints who neglect it, in behalf of their deceased relatives, do it at the peril of their own salvation.
The dispensation of the fulness of times will bring to light the things that have been revealed in all former dispensations, also other things that have not been before revealed. He shall send Elijah the prophet &c., and restore all things in Christ.
The speaker then announced, "There shall be no more baptisms for the dead, until the ordinance can be attended to in the font of the Lord's House; and the church shall not hold another general conference, until they can meet in said house. For thus saith the Lord!" [Times and Seasons 2 (15 October 1841): 577-78] (1)
-- Oct 8, 1841
[Brigham Young] --8-- I attended the dedication of the baptismal font in the Lord's House; President Smith called upon me to offer the dedicatory prayer. This is the first font erected and dedicated for the baptism for the dead in this dispensation. (2)
Footnotes:
1 - The Words of Joseph Smith by Joseph Smith by Andrew F. Ehat and Lyndon W. Cook
2 - Manuscript History of Brigham Young, 1801-1844, ed. Elden Jay Watson (Salt Lake City: Smith Secretarial Service, 1968).
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, 9May41
-- 9May41
[Joseph Smith Sermon] Clayton JournalNeibaur Journal Joseph preached on his side [of the river-Clayton lived on the Iowa side] on baptism for the dead .
Fine day. Elder Joseph Smith preached from 9th Romans on the principles of Election. (1)
-- May 9, 1841. Sunday.
[William Clayton Journal] Joseph preached on his side on baptism for the dead (see Record). Afterwards a number was baptized both for remission of sins and for the dead. I was baptized first for myself and then for my Grandfather Thomas and Grandmother Ellen Clayton, Grandmother Mary [Critchley] and Aunt Elizabeth Beurdwood. (2)
-- Jul 1, 1841
[Nauvoo Temple] The Times and Seasons reported on the progress towards erecting the baptismal font: "The font is intended to be supported by twelve oxen, several of which are in the state of forwardness, and are certainly good representations of the animal, and do great credit to the mechanics carving the same. It is intended to overlay them with gold, and when finished will have a very grand appearance indeed."
Prior to this day William Weeks had drawn up plans for the font, which Joseph Smith approved. Weeks reported that the font, which would be constructed of wood, would be in the east end of the basement. Weeks began to work on the oxen. Joseph Smith "approved and accepted a draft for the font, made by Brother Wm Weeks."
Apparently during the initial work on the basement area, workmen dug a ten-foot deep well in the western end of the basement, but apparently it proved inadequate and was not used; it was replaced by a deeper well in the eastern end of the basement. The St. Louis Morning Missouri Republican reported in its 24 Sep 1846 issue the discovery of the western well in a room "under the portico of the Temple..., and situated in a room to which there was no entrance except by an opening made in the floor [above]." (3)
-- Jul 4, 1841
A certificate reads "Catharine Fory renewed her covenant with the Lord, and was baptised in behalf of ..." (4)
-- Jul 12, 1841
Nauvoo, Illinois. Joseph Smith appointed John Patten to be the recorder of baptisms for the dead in Iowa. (5)
-- Aug 4, 1841
Sidney Rigdon preaches baptism for the dead. However his influence in Nauvoo has waned to an all time low. (6)
-- Aug 8, 1841
[Nauvoo Temple] William Weeks began work on the font proper. (3)
-- Aug 11, 1841
[William Clayton Writings] On the 11th day of August, Brother Weeks began carving the oxen, twelve in number, upon which the font was to stand. After carving for six days, he consigned this branch to Brother Elijah Fordham, the principal carver, who continued until they were finished. They were completed about two months after their commencement. (7)
-- Aug 18, 1841, Wednesday
[William Clayton Writings] In conformity with the foregoing item of law, 7 in the Summer and Fall of the year 1841, the brethern entered into measures to build a baptismal font in the cellar floor near the east end of the temple. President Joseph approved and accepted a draft for the font, made by Brother William Weeks; and on the 18th day of August of that year, Elder Weeks began to labor on the construction of the font with his own hands. He labored six days and then committed the work to carpenters. (7)
-- Oct. 2-5, 1841
[Joseph Smith] An important general conference is held in the Grove at Nauvoo. Joseph gives a sermon on baptisms for the dead. He announces that "there shall be no more baptisms for the dead, until the ordinance can be attended to in the Lord's House; and the Church cannot hold another General Conference, until they can meet in said house. For thus saith the Lord!" A motion is passed that the Twelve write an epistle abroad to encourage the Saints to exchange, purchase, or donate monies or lands to satisfy the Hotchkiss debt. (8)
Footnotes:
1 - The Parallel Joseph, http://www.boap.org/LDS/Parallel/
2 - George D. Smith, An Intimate Chronicle; The Journals of William Clayton, Signature Books in association with Smith Research Associates, Salt Lake City, 1995, http://amzn.to/william-clayton
3 - Brown, Lisle (compiler), Chronology of the Construction, Destruction and Reconstruction of the Nauvoo Temple
4 - Quinn, D. Michael, "The Practice of Rebaptism at Nauvoo," BYU Studies (1978), 18:2:226
5 - BYU Studies Journal, volume 46, no. 4: A Chronology of the Life of Joseph Smith, http://byustudies.byu.edu
6 - Broadhurst, Dale R., Mormon Chronology, http://olivercowdery.com/history/morchrn2.htm
7 - Fillerup, Robert C., compiler; William Clayton Nauvoo Diaries and Personal Writings, A chronological compilation of the personal writings of William Clayton while he was a resident of Nauvoo, Illinois. http://www.boap.org/LDS/Early-Saints/clayton-diaries
8 - Conkling, Christopher J., Joseph Smith Chronology
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
[Joseph Smith Sermon] Clayton JournalNeibaur Journal Joseph preached on his side [of the river-Clayton lived on the Iowa side] on baptism for the dead .
Fine day. Elder Joseph Smith preached from 9th Romans on the principles of Election. (1)
-- May 9, 1841. Sunday.
[William Clayton Journal] Joseph preached on his side on baptism for the dead (see Record). Afterwards a number was baptized both for remission of sins and for the dead. I was baptized first for myself and then for my Grandfather Thomas and Grandmother Ellen Clayton, Grandmother Mary [Critchley] and Aunt Elizabeth Beurdwood. (2)
-- Jul 1, 1841
[Nauvoo Temple] The Times and Seasons reported on the progress towards erecting the baptismal font: "The font is intended to be supported by twelve oxen, several of which are in the state of forwardness, and are certainly good representations of the animal, and do great credit to the mechanics carving the same. It is intended to overlay them with gold, and when finished will have a very grand appearance indeed."
Prior to this day William Weeks had drawn up plans for the font, which Joseph Smith approved. Weeks reported that the font, which would be constructed of wood, would be in the east end of the basement. Weeks began to work on the oxen. Joseph Smith "approved and accepted a draft for the font, made by Brother Wm Weeks."
Apparently during the initial work on the basement area, workmen dug a ten-foot deep well in the western end of the basement, but apparently it proved inadequate and was not used; it was replaced by a deeper well in the eastern end of the basement. The St. Louis Morning Missouri Republican reported in its 24 Sep 1846 issue the discovery of the western well in a room "under the portico of the Temple..., and situated in a room to which there was no entrance except by an opening made in the floor [above]." (3)
-- Jul 4, 1841
A certificate reads "Catharine Fory renewed her covenant with the Lord, and was baptised in behalf of ..." (4)
-- Jul 12, 1841
Nauvoo, Illinois. Joseph Smith appointed John Patten to be the recorder of baptisms for the dead in Iowa. (5)
-- Aug 4, 1841
Sidney Rigdon preaches baptism for the dead. However his influence in Nauvoo has waned to an all time low. (6)
-- Aug 8, 1841
[Nauvoo Temple] William Weeks began work on the font proper. (3)
-- Aug 11, 1841
[William Clayton Writings] On the 11th day of August, Brother Weeks began carving the oxen, twelve in number, upon which the font was to stand. After carving for six days, he consigned this branch to Brother Elijah Fordham, the principal carver, who continued until they were finished. They were completed about two months after their commencement. (7)
-- Aug 18, 1841, Wednesday
[William Clayton Writings] In conformity with the foregoing item of law, 7 in the Summer and Fall of the year 1841, the brethern entered into measures to build a baptismal font in the cellar floor near the east end of the temple. President Joseph approved and accepted a draft for the font, made by Brother William Weeks; and on the 18th day of August of that year, Elder Weeks began to labor on the construction of the font with his own hands. He labored six days and then committed the work to carpenters. (7)
-- Oct. 2-5, 1841
[Joseph Smith] An important general conference is held in the Grove at Nauvoo. Joseph gives a sermon on baptisms for the dead. He announces that "there shall be no more baptisms for the dead, until the ordinance can be attended to in the Lord's House; and the Church cannot hold another General Conference, until they can meet in said house. For thus saith the Lord!" A motion is passed that the Twelve write an epistle abroad to encourage the Saints to exchange, purchase, or donate monies or lands to satisfy the Hotchkiss debt. (8)
Footnotes:
1 - The Parallel Joseph, http://www.boap.org/LDS/Parallel/
2 - George D. Smith, An Intimate Chronicle; The Journals of William Clayton, Signature Books in association with Smith Research Associates, Salt Lake City, 1995, http://amzn.to/william-clayton
3 - Brown, Lisle (compiler), Chronology of the Construction, Destruction and Reconstruction of the Nauvoo Temple
4 - Quinn, D. Michael, "The Practice of Rebaptism at Nauvoo," BYU Studies (1978), 18:2:226
5 - BYU Studies Journal, volume 46, no. 4: A Chronology of the Life of Joseph Smith, http://byustudies.byu.edu
6 - Broadhurst, Dale R., Mormon Chronology, http://olivercowdery.com/history/morchrn2.htm
7 - Fillerup, Robert C., compiler; William Clayton Nauvoo Diaries and Personal Writings, A chronological compilation of the personal writings of William Clayton while he was a resident of Nauvoo, Illinois. http://www.boap.org/LDS/Early-Saints/clayton-diaries
8 - Conkling, Christopher J., Joseph Smith Chronology
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, Feb 2, 1841 (Tuesday)
-- Feb 2, 1841 (Tuesday)
[Joseph Smith Sermon] (Source: McIntire Minute Book -Words of Joseph Smith, 62-3) Next Meeting, Joseph said the Lord said that we should build our house to his name that we might be Baptized for the Dead, But if we Did it Not we should be Rejected & our Dead with us & this Church should Not be excepted [accepted]. (1)
-- 8Apr41
[Joseph Smith Sermon] Quorum Organization
Temple Committee
Vacancy in 12
Baptism for the Dead (2)
-- Apr 8, 1841 (Thursday)
[Joseph Smith Sermon] (Location: Temple Site, Nauvoo, Hancock County, Illinois, USA
Source: Times and Seasons -15 April 1841-: 387-88 -Words of Joseph Smith, 69-70)
At an early hour this morning the different quorums, who had previously been organized, came to the ground and took their seats as follows: the First Presidency, with the presidents of the quorums on the stand; the High Council, on the front of the stand; the High Priesthood on the front to the right of the stand; the Seventies immediately behind the high priesthood; the Elders in the front, to the left; the Lesser Priesthood on the extreme right.
On motion; Resolved: that this session of Congress continue until Sunday evening.
Pres't J. Smith declared the rule of voting, to be a majority in each quorum, exhorted them to deliberation, faith and prayer, and that they should be strict, and impartial in their examinations. He then told them that the presidents of the different quorums would be presented before them for their acceptance or rejection . . . .
Pres't. Joseph Smith presented the building Committee of the "House of the Lord," to the several quorums collectively, who were unanimously received.
Pres't. Smith observed, that it was necessary that some one should be appointed to fill the quorum of the twelve, in the room of the late Elder David W. Patten, whereupon, Pres't Rigdon nominated Elder Lyman Wight to that office, which was unanimously accepted. . . .
[P.M.] Pres't. Rigdon delivered a discourse to the conference on the subject of "Baptism for the dead" which was set forth in a manner new and interesting, and with an eloquence peculiar to the speaker, which was listened to with intense interest by the assembly.
Gen. Bennett made some very appropriate observations in continuation of the subject.
Pres't Smith likewise followed on the same subject, threw considerable light on the doctrine which had been investigated. (1)
-- Apr 8, 1841. Thursday.
[William Clayton Journal] President Rigdon delivered a discourse on baptism for the dead, showing the propriety and absolute necessity of such an ordinance. After preaching a many were baptized for their dead relatives and many for the remission of sins. At this conference a Revelation was read (given January 19, 1841) containing instructions to build the Temple and a boarding house called the Nauvoo house and many other important items. A short revelation was also read concerning the saints in Iowa. The question had been asked what is the will of the Lord concerning the saints in Iowa. It read to the following effect, Verily thus saith the Lord let all those my saints who are assaying to do my will gather themselves together upon the land opposite to Nauvoo and build a city unto my name and let the name of Zarahemla be named upon it. And all who come from the east and West and North and South who have desires let them settle in Zarahemla that they may be prepared for that wh
ich is in store for a time to come &c. Brother Joseph when speaking to one of the brethren on this subject says you have [Haun's] Mill for a sample. Many of the brethren immediately made preparations for moving in here but on account of its being so late in the season President John Smith advised to get through with planting and then proceed to move in. (3)
-- Apr 11, 1841
Joseph Smith and Sidney Rigdon rebaptize each other for remission of sins and "renewal of covenants." Church leaders would promote rebaptism for all members during a religious reformation beginning May 1842. In future, four temples would perform 7,788 baptisms for renewal of covenants from 1877 through 1893. This ordinance would be officially discontinued in 1922. (4)
-- Apr 11, 1841 (Sunday Afternoon)
[Joseph Smith Sermon] (Location: Temple Site, Nauvoo, Hancock County, Illinois, USA
Source: Times and Seasons -15 April 1841-: 288 -Words of Joseph Smith, 71) Pres't. Joseph Smith then addressed the assembly and stated, that in consequence of the severty of the weather, the saints had not received as much instruction as he desired and that some things would have to be laid over until the next conferenceâ€"as there were many who wished to be baptized [for the dead], they would now go to the water and give opportunity to any who wished to be baptized of doing so. (1)
Footnotes:
1 - The Woodland Institute, http://www.woodlandinstitute.com
2 - The Parallel Joseph, http://www.boap.org/LDS/Parallel/
3 - George D. Smith, An Intimate Chronicle; The Journals of William Clayton, Signature Books in association with Smith Research Associates, Salt Lake City, 1995, http://amzn.to/william-clayton
4 - On This Day in Mormon History, http://onthisdayinmormonhistory.blogspot.com
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
[Joseph Smith Sermon] (Source: McIntire Minute Book -Words of Joseph Smith, 62-3) Next Meeting, Joseph said the Lord said that we should build our house to his name that we might be Baptized for the Dead, But if we Did it Not we should be Rejected & our Dead with us & this Church should Not be excepted [accepted]. (1)
-- 8Apr41
[Joseph Smith Sermon] Quorum Organization
Temple Committee
Vacancy in 12
Baptism for the Dead (2)
-- Apr 8, 1841 (Thursday)
[Joseph Smith Sermon] (Location: Temple Site, Nauvoo, Hancock County, Illinois, USA
Source: Times and Seasons -15 April 1841-: 387-88 -Words of Joseph Smith, 69-70)
At an early hour this morning the different quorums, who had previously been organized, came to the ground and took their seats as follows: the First Presidency, with the presidents of the quorums on the stand; the High Council, on the front of the stand; the High Priesthood on the front to the right of the stand; the Seventies immediately behind the high priesthood; the Elders in the front, to the left; the Lesser Priesthood on the extreme right.
On motion; Resolved: that this session of Congress continue until Sunday evening.
Pres't J. Smith declared the rule of voting, to be a majority in each quorum, exhorted them to deliberation, faith and prayer, and that they should be strict, and impartial in their examinations. He then told them that the presidents of the different quorums would be presented before them for their acceptance or rejection . . . .
Pres't. Joseph Smith presented the building Committee of the "House of the Lord," to the several quorums collectively, who were unanimously received.
Pres't. Smith observed, that it was necessary that some one should be appointed to fill the quorum of the twelve, in the room of the late Elder David W. Patten, whereupon, Pres't Rigdon nominated Elder Lyman Wight to that office, which was unanimously accepted. . . .
[P.M.] Pres't. Rigdon delivered a discourse to the conference on the subject of "Baptism for the dead" which was set forth in a manner new and interesting, and with an eloquence peculiar to the speaker, which was listened to with intense interest by the assembly.
Gen. Bennett made some very appropriate observations in continuation of the subject.
Pres't Smith likewise followed on the same subject, threw considerable light on the doctrine which had been investigated. (1)
-- Apr 8, 1841. Thursday.
[William Clayton Journal] President Rigdon delivered a discourse on baptism for the dead, showing the propriety and absolute necessity of such an ordinance. After preaching a many were baptized for their dead relatives and many for the remission of sins. At this conference a Revelation was read (given January 19, 1841) containing instructions to build the Temple and a boarding house called the Nauvoo house and many other important items. A short revelation was also read concerning the saints in Iowa. The question had been asked what is the will of the Lord concerning the saints in Iowa. It read to the following effect, Verily thus saith the Lord let all those my saints who are assaying to do my will gather themselves together upon the land opposite to Nauvoo and build a city unto my name and let the name of Zarahemla be named upon it. And all who come from the east and West and North and South who have desires let them settle in Zarahemla that they may be prepared for that wh
ich is in store for a time to come &c. Brother Joseph when speaking to one of the brethren on this subject says you have [Haun's] Mill for a sample. Many of the brethren immediately made preparations for moving in here but on account of its being so late in the season President John Smith advised to get through with planting and then proceed to move in. (3)
-- Apr 11, 1841
Joseph Smith and Sidney Rigdon rebaptize each other for remission of sins and "renewal of covenants." Church leaders would promote rebaptism for all members during a religious reformation beginning May 1842. In future, four temples would perform 7,788 baptisms for renewal of covenants from 1877 through 1893. This ordinance would be officially discontinued in 1922. (4)
-- Apr 11, 1841 (Sunday Afternoon)
[Joseph Smith Sermon] (Location: Temple Site, Nauvoo, Hancock County, Illinois, USA
Source: Times and Seasons -15 April 1841-: 288 -Words of Joseph Smith, 71) Pres't. Joseph Smith then addressed the assembly and stated, that in consequence of the severty of the weather, the saints had not received as much instruction as he desired and that some things would have to be laid over until the next conferenceâ€"as there were many who wished to be baptized [for the dead], they would now go to the water and give opportunity to any who wished to be baptized of doing so. (1)
Footnotes:
1 - The Woodland Institute, http://www.woodlandinstitute.com
2 - The Parallel Joseph, http://www.boap.org/LDS/Parallel/
3 - George D. Smith, An Intimate Chronicle; The Journals of William Clayton, Signature Books in association with Smith Research Associates, Salt Lake City, 1995, http://amzn.to/william-clayton
4 - On This Day in Mormon History, http://onthisdayinmormonhistory.blogspot.com
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, Jan 19, 1841
-- Jan 19, 1841
Section 124
...
27 ... build a house to my name, for the Most High to dwell therein.
28 For there is not a place found on earth that he may come to and restore again that which was lost unto you, or which he hath taken away, even the fulness of the priesthood.
29 For a baptismal font there is not upon the earth, that they, my saints, may be baptized for those who are dead—
30 For this ordinance belongeth to my house, and cannot be acceptable to me, only in the days of your poverty, wherein ye are not able to build a house unto me.
31 But I command you, all ye my saints, to build a house unto me; and I grant unto you a sufficient time to build a house unto me; and during this time your baptisms shall be acceptable unto me.
32 But behold, at the end of this appointment your baptisms for your dead shall not be acceptable unto me; and if you do not these things at the end of the appointment ye shall be rejected as a church, with your dead, saith the Lord your God.
33 For verily I say unto you, that after you have had sufficient time to build a house to me, wherein the ordinance of baptizing for the dead belongeth, and for which the same was instituted from before the foundation of the world, your baptisms for your dead cannot be acceptable unto me;
34 For therein are the keys of the holy priesthood ordained, that you may receive honor and glory.
35 And after this time, your baptisms for the dead, by those who are scattered abroad, are not acceptable unto me, saith the Lord.
36 For it is ordained that in Zion, and in her stakes, and in Jerusalem, those places which I have appointed for refuge, shall be the places for your baptisms for your dead.
37 And again, verily I say unto you, how shall your washings be acceptable unto me, except ye perform them in a house which you have built to my name?
38 For, for this cause I commanded Moses that he should build a tabernacle, that they should bear it with them in the wilderness, and to build a house in the land of promise, that those ordinances might be revealed which had been hid from before the world was.
39 Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices by the sons of Levi, and for your oracles in your most holy places wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor, and endowment of all her municipals, are ordained by the ordinance of my holy house, which my people are always commanded to build unto my holy name.... (1)
Footnotes:
1 - Doctrine and Covenants
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Section 124
...
27 ... build a house to my name, for the Most High to dwell therein.
28 For there is not a place found on earth that he may come to and restore again that which was lost unto you, or which he hath taken away, even the fulness of the priesthood.
29 For a baptismal font there is not upon the earth, that they, my saints, may be baptized for those who are dead—
30 For this ordinance belongeth to my house, and cannot be acceptable to me, only in the days of your poverty, wherein ye are not able to build a house unto me.
31 But I command you, all ye my saints, to build a house unto me; and I grant unto you a sufficient time to build a house unto me; and during this time your baptisms shall be acceptable unto me.
32 But behold, at the end of this appointment your baptisms for your dead shall not be acceptable unto me; and if you do not these things at the end of the appointment ye shall be rejected as a church, with your dead, saith the Lord your God.
33 For verily I say unto you, that after you have had sufficient time to build a house to me, wherein the ordinance of baptizing for the dead belongeth, and for which the same was instituted from before the foundation of the world, your baptisms for your dead cannot be acceptable unto me;
34 For therein are the keys of the holy priesthood ordained, that you may receive honor and glory.
35 And after this time, your baptisms for the dead, by those who are scattered abroad, are not acceptable unto me, saith the Lord.
36 For it is ordained that in Zion, and in her stakes, and in Jerusalem, those places which I have appointed for refuge, shall be the places for your baptisms for your dead.
37 And again, verily I say unto you, how shall your washings be acceptable unto me, except ye perform them in a house which you have built to my name?
38 For, for this cause I commanded Moses that he should build a tabernacle, that they should bear it with them in the wilderness, and to build a house in the land of promise, that those ordinances might be revealed which had been hid from before the world was.
39 Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices by the sons of Levi, and for your oracles in your most holy places wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor, and endowment of all her municipals, are ordained by the ordinance of my holy house, which my people are always commanded to build unto my holy name.... (1)
Footnotes:
1 - Doctrine and Covenants
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, Oct 4, 1840 (Sunday Morning)
-- Oct 4, 1840 (Sunday Morning)
[Joseph Smith Sermon] (Source: Times and Seasons -1840-: 186 -Words of Joseph Smith, 38) President Joseph Smith jr. then arose and delivered a discourse on the subject of baptism for the dead, which was listened to with considerable interest, by the vast multitude assembled. (1)
[Joseph Smith Sermon] (Source: Times and Seasons -1840-: 186 -Words of Joseph Smith, 38) President Joseph Smith jr. then arose and delivered a discourse on the subject of baptism for the dead, which was listened to with considerable interest, by the vast multitude assembled. (1)
-- Oct 19, 1840
[Joseph Smith] Joseph and Hyrum write to the Saints in Kirtland, encouraging them to be unified in the gospel. Joseph writes to the Twelve in Great Britain about several spiritual and temporal concerns, especially referring to the doctrine of baptism for the dead. (2)
-- Jan 19, 1841
[D and C] Doctrine and Covenants 124: Revelation given to Joseph Smith the Prophet, at Nauvoo, Illinois, January 19, 1841. HC 4: 274-286. Because of increasing persecutions and illegal procedures against them by public officers, the saints had been compelled to leave Missouri. The exterminating order issued by Lilburn W. Boggs, Governor of Missouri, dated October 27, 1838, had left them no alternative. See HC 3: 175. In 1841, when this revelation was given, the city of Nauvoo, occupying the site of the former village of Commerce, Illinois, had been built up by the saints, and here the headquarters of the Church had been established.
.... 22-28, The saints are commanded to build both a house for the entertainment of strangers and a temple in Nauvoo; 29-36, Baptisms for the dead are to be performed in temples; 37-44, The Lord's people always build temples for the performance of holy ordinances; 45-55, The saints are excused from building the temple in Jackson County because of the oppression of their enemies ... (3)
Historical Note: After the Prophet was freed from his Missouri imprisonment (16 April 1839), immediate plans were made to locate the Saints at another gathering place. Upon viewing properties in Lee County, Iowa, and Hancock County, Illinois, Church land agents purchased thousands of acres of unimproved land in these two counties, and soon Nauvoo (Commerce) became the headquarters of the Church.
With the land problem temporarily solved, Joseph Smith turned his attention to balancing accounts for wrongs suffered in Missouri. With others, the Prophet traveled to Washington, D.C., November 1839-March 1840, where he held audience with President Martin Van Buren, presented Congress with claims against the State of Missouri, and lobbied for redress of Missouri grievances. After achieving little or no success in the East, Joseph Smith returned to Nauvoo, where he began to build up and strengthen the Church. Section 124, the first known revelation since July 1838, was received about four weeks after the governor of Illinois had signed charters for the city of Nauvoo, the University of Nauvoo, the Nauvoo House Association, the Nauvoo Agricultural and Mechanical Association, and the Nauvoo Legion. The revelation had monumental importance to the Prophet and his associates because its fulfillment engaged nearly every waking moment of the Prophet's time until his death. Followi
ng is a discussion of the major topics contained in this "famous revelation.". ....
The construction of the Nauvoo Temple. Prior to the reception of section 124, plans for the erection of a temple in Nauvoo had been disclosed by the Prophet. The official public announcement came at a general conference of the Church on 3 October 1840 in Nauvoo. At the meeting a temple committee, consisting of Reynolds Cahoon, Alpheus Cutler, and Elias Higbee, was appointed to supervise the construction of the sacred edifice. All three of this committee had worked on the Kirtland Temple. Cahoon, a veteran at this sort of work, had served as a member of the Kirtland Temple committee, and Cutler had had important responsibilities as master mason of the uncompleted temple at Far West, Missouri. Land for the temple, acquired from Daniel H. Wells, was located on the east bench of the new city, overlooking the Mississippi River. Grandest of all Nauvoo construction projects, the building of the temple would dominate the activities of the Mormon city for nearly five years. At the 3
October meeting the Prophet asked that work on the temple begin within ten days and that every tenth day be given to labor on the building. The construction plans of architect William Weeks won acceptance by Joseph Smith, and although the former would be recognized as the chief architect of the temple, his work was always subject to the latter's approval.
Excavation of the foundation began immediately, and on 12 October 1840 a quarry was opened on the outskirts of the city. Albert P. Rockwood, assisted by Charles Drury, supervised the stone-cutting from beginning to end. Work at the quarry often continued during the winter months. The walls of the temple consisted of solid blocks of cut limestone--from four to six feet thick. The stones were roughly cut at the quarry, then dressed and polished at the temple site. Mostly uniform in size and shape, some of the stones were said to have weighed as much as two tons. William W. Player, a convert from England, had come to Nauvoo specifically to direct the stone setting. He began work on 8 June 1842 and continued as principal stone-setter until the last stone was set, on 24 May 1845. The stones were moved into place by means of specially made cranes. As many as three cranes were in use by 1844. One man, Moses Horn, was killed while blasting at the quarry on 14 March 1845.
The foundation of the temple was laid out by the temple committee in early February 1840, and digging of the basement began on 18 February. To better organize the donated labor, the city was divided into wards on 22 February 1841, and each ward was assigned a particular day for working on the building.
By 8 March 1841 workers began laying the foundation stones, and by 5 April 1841 the walls were five feet high and ready for the placing of the cornerstones. April 6, 1841, was a day of much festivity in Nauvoo. Anticipating the anniversary of the organization of the Church, the Prophet had given instructions to have all things in readiness for the laying of the cornerstones. Great ceremony attended the placing of the four stones. The Nauvoo Legion paraded, bands played, a prayer of dedication was offered, and Sidney Rigdon delivered an able address to an estimated congregation of 10,000. The following day Joseph called for contributions of labor, money, and materials for the temple, and on 9 April he informed the elders that labor on the temple was as acceptable as preaching. The same day eight agents were appointed to collect funds for the building of the edifice.
Following the April conference, work on the temple progressed rapidly as the Saints began to give more liberally of their time and means. Although labor had been essentially donated up to that time, the increase in contributions allowed the temple committee to hire a number of skilled craftsmen on a permanent basis.
By July 1841 plans were under way to erect a pinewood baptistry in the basement of the temple. Plans drafted by Weeks for the font were approved, and work began on 8 August 1841. The font was constructed promptly and was dedicated on 8 November 1841 by Joseph Smith. The baptistry was approximately sixteen feet long, twelve feet wide, and seven feet high from the foundation, and the basin was four feet deep. Twelve life-sized wooden oxen, carved by Elijah Fordham, supported the font. Water for the baptistry was drawn from a thirty-foot well in the east end of the basement. In 1845 the wooden font was replaced with one of stone.
As has been mentioned elsewhere, timber for the temple interior was acquired from the forests of Wisconsin. Alpheus Cutler, Peter Haws, and others left Nauvoo to cut timber in the "pineries" on 25 September 1841. In late April of the following year, another company left to join the original group; a third party, consisting of some fifty men with keel boats and provisions, departed Nauvoo on 6 July 1842.
The first lumber reached the Mormon city on 4 August 1842, consisting of 100,000 board feet of sawed lumber, and 192,000 square feet of rough timber. Alpheus Cutler returned to Nauvoo on 13 August 1842 with a second raft containing 90,000 board feet and 288,000 square feet of timber. George Miller, Nauvoo House Association member, led another group to the Wisconsin pineries in late 1842. Their work yielded at least three loads of lumber in 1843 consisting of some 650,000 board feet of lumber and seventy thousand shingles. Two additional rafts, laden with 155,684 board feet of lumber, arrived in Nauvoo in July 1844. One man, named Cunningham, was drowned while rafting logs in the summer of 1843.
The Nauvoo Temple, not unlike the Kirtland Temple, was of a high rectangular shape with double rows of windows and with a tower rising from the main body. The dimensions were imposing: 188 feet long by 88 feet wide, and from the basement to the tower the height was about 159 feet. The building was divided into four levels--a basement, two almost identical stories, and an attic.
The basement was divided off into thirteen rooms--six along either side, and one large room (100 feet by 50 feet) running through the center. The baptismal font was in the center of the main room, and at the east end was the well.
The first story, entered by the main entrance on the west, was not completed, but the plan was to divide it into fifteen rooms--a large central auditorium (100 feet by 50 feet) with smaller rooms along each side. The ceiling was of an arched design, plastered and painted. Tiered pulpits, for the Melchizedek and Aaronic priesthoods, were located at either end of the hall. The second level, nearly identical in size, was intended to be a duplicate of the first.
Rising above the temple's massive limestone walls was the attic. The western section, called the "half-story," was more than eighty feet long and forty feet wide. Accessed by either of two large, circular staircases, the half-story was divided into a number of rooms. Passing the outer and inner courts, one could gain access to the Council Chamber, a long hall running the remaining length of the attic to the east. This hall was partitioned off for temple ordinance work. Along each side of the Council Chamber were six small rooms assigned to individuals or priesthood quorums.
On 13 December 1841 Willard Richards was appointed recorder of temple donations. His office was located in the "counting room" of the Prophet's red-brick store. Before this, Elias Higbee had occupied nearly all his time issuing receipts for donations. But earlier that year, when Joseph became sole Trustee-in-Trust for the Church, it was decided that all donations should come through his office.
Donors and amounts were logged into a special record book called the "Book of the Law of the Lord." The Saints were to contribute one tenth of all they possessed at the commencement of the temple construction, and one tenth of all increase from that time until its completion. On 10 February 1842 William Clayton was called to assist Richards, and on 3 September 1842, after the latter's departure to the eastern states, the Prophet appointed Clayton official Temple Recorder. James Whitehead became Clayton's assistant on 11 June 1842. In the fall of 1842 it was agreed that the recorder's office should be moved to better accommodate the interests of the committee and the recorders. Accordingly, the temple committee directed the construction of a small brick recorder's office near the temple, and on 2 November 1842 Clayton moved his records and other materials into the new building. A new tithing office was opened in December 1844 at Parley P. Pratt's new store one block north of
the temple. ...
The Priesthood ordinances of the temple. (See verses 28, 40-42, 55, 95, and 97). Whereas the term endowment has come to be known as the embodiment of certain priesthood ordinances performed in the temple, Kirtland usage of the term connoted, not the ordinances themselves, but rather the outpouring of the spirit upon those who had participated in the ordinances. .... Related ordinances administered by the Prophet before the completion of the temple included eternal marriages, baptisms for the dead, and conferring the fulness of the priesthood. Approximately one hundred fifty people were eternally sealed to their companions under the direction of Joseph Smith beginning 5 April 1841. Baptisms for the dead commenced about 15 August 1840. Initially these ordinances were performed in the Mississippi River and local streams, but with few exceptions proxy baptisms were performed only in the temple baptistry after 21 November 1841. Some of these early baptisms were not properly reco
rded, but extant records indicate that at least 15,626 proxy baptisms were performed in Nauvoo (either in the baptistry or in rivers or streams). ...
Publication Note. Section 124 was first published in the Times and Seasons (1 June 1841) and was included as section 103 in the 1844 edition of the Doctrine and Covenants. (4)
Footnotes:
1 - The Woodland Institute, http://www.woodlandinstitute.com
2 - Conkling, Christopher J., Joseph Smith Chronology
3 - Doctrine and Covenants, http://amzn.to/DoctrineandCovenants
4 - Cook, Lyndon, Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, http://amzn.to/RevelationsofJosephSmith
LDS History Chronology: Unconventional Baptism
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, Jun 2, 1838
-- Jun 2, 1838
Rhoda Richards (sister of Apostle Willard Richards) and subsequently a plural wife of Joseph Smith recorded in her journal that when she was baptized a member of the LDS church on 2 June 1838 "In obeying the commands of the Lord I found great good. Health was improved, poison disappeared, the cake of ice was melted from my stomach. I found no need of Thomsonian medicine." (1)
-- Oct 27, 1838
[D and C] Doctrine and Covenants 124: Revelation given to Joseph Smith the Prophet, at Nauvoo, Illinois, January 19, 1841. HC 4: 274-286. Because of increasing persecutions and illegal procedures against them by public officers, the saints had been compelled to leave Missouri. The exterminating order issued by Lilburn W. Boggs, Governor of Missouri, dated October 27, 1838, had left them no alternative. See HC 3: 175. In 1841, when this revelation was given, the city of Nauvoo, occupying the site of the former village of Commerce, Illinois, had been built up by the saints, and here the headquarters of the Church had been established.
.... 22-28, The saints are commanded to build both a house for the entertainment of strangers and a temple in Nauvoo; 29-36, Baptisms for the dead are to be performed in temples; 37-44, The Lord's people always build temples for the performance of holy ordinances; 45-55, The saints are excused from building the temple in Jackson County because of the oppression of their enemies ... (2)
-- Aug 10, 1840
Col. Seymour Brunson dies in Nauvoo. During his funeral sermon Joseph makes the first public mention of the doctrine of baptism for the dead. (Some say this funeral was on Aug. 15-Ivan J. Barrett, Joseph Smith and the Restoration 488; some say it was Aug. 10-Joseph Fielding Smith, Essentials in Church History 252.) The idea of preaching to the dead had been given on Feb. 16, 1832. (D&C 76:73.) (3)
-- Aug 15, 1840
[Emma Smith] Baptism for the dead is taught by Joseph Smith; Emma is baptized soon after in the Mississippi River in behalf of her mother and sister. (4)
"General George Washington" is among the first for whom a vicarious baptism for the dead occurs in the Mississippi River, his proxy ("friend") is Joseph Smith's brother Don Carlos. After 1841 baptisms for the dead would occur only in specially constructed temple fonts. (5)
[Joseph Smith] Jane Neyman promptly asks Harvey Olmstead to baptize her in the Mississippi for her dead son Cyrus. When Joseph hears the words that were used he pronounces the ceremony valid, Vienna Jacques having been a witness. (3)
-- Aug 15, 1840 (Saturday)
[Joseph Smith Sermon] (Source: Simon Baker, Journal History, 15 August 1840, Church Archives -Words of Joseph Smith, 49) I was present at a discourse that the prophet Joseph delivered on baptism for the dead 15 August 1840. He read the greater part of the 15th chapter of Corinthians and remarked that the Gospel of Jesus Christ brought glad tidings of great joy, and then remarked that he saw a widow in that congregation that had a son who died without being baptized, and this widow in reading the sayings of Jesus "except a man be born of water and of the spirit he cannot enter the kingdom of heaven," and that not one jot nor tittle of the Savior's words should pass away, but all should be fulfilled. He then said that this widow should have glad tidings in that thing. He also Said the apostle was talking to a people who understood baptism for the dead, for it was practiced among them. He went on to say that people could now act for their friends who had departed this life, and
that the plan of salvation was calculated to save all who were willing to obey the requirements of the law of God. He went on
and made a very beautiful discourse. (6)
-- Aug 15, 1840
[Joseph Smith Sermon] [The first discourse by Joseph Smith on baptism for the dead.]
[John Smith Diary] (7)
-- Oct. 3-5, 1840
[Joseph Smith] A general conference is held in Nauvoo. The conference moves to send some brethren to preside over the building up of Kirtland as the gathering place of the eastern Saints. Joseph speaks on the necessity of building a house of the Lord in Nauvoo, the newly disclosed doctrine of baptism for the dead, the two priesthoods, the ordinances, Adam and the keys of the presidency, the mission of Enoch, a need for sacrifice, the mission of Elijah, and the restoration of all ordinances. The building of the temple is authorized and building committees are appointed. (3)
Footnotes:
1 - Quinn, D. Michael, "The Practice of Rebaptism at Nauvoo," BYU Studies (1978), 18:2:226
2 - Doctrine and Covenants, http://amzn.to/DoctrineandCovenants
3 - Conkling, Christopher J., Joseph Smith Chronology
4 - Emma Smith, Woman of Faith, http://emmasmithmormon.com
5 - On This Day in Mormon History, http://onthisdayinmormonhistory.blogspot.com
6 - The Woodland Institute, http://www.woodlandinstitute.com
7 - The Words of Joseph Smith by Joseph Smith by Andrew F. Ehat and Lyndon W. Cook
LDS History Chronology: Unconventional Baptism
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rhoda Richards (sister of Apostle Willard Richards) and subsequently a plural wife of Joseph Smith recorded in her journal that when she was baptized a member of the LDS church on 2 June 1838 "In obeying the commands of the Lord I found great good. Health was improved, poison disappeared, the cake of ice was melted from my stomach. I found no need of Thomsonian medicine." (1)
-- Oct 27, 1838
[D and C] Doctrine and Covenants 124: Revelation given to Joseph Smith the Prophet, at Nauvoo, Illinois, January 19, 1841. HC 4: 274-286. Because of increasing persecutions and illegal procedures against them by public officers, the saints had been compelled to leave Missouri. The exterminating order issued by Lilburn W. Boggs, Governor of Missouri, dated October 27, 1838, had left them no alternative. See HC 3: 175. In 1841, when this revelation was given, the city of Nauvoo, occupying the site of the former village of Commerce, Illinois, had been built up by the saints, and here the headquarters of the Church had been established.
.... 22-28, The saints are commanded to build both a house for the entertainment of strangers and a temple in Nauvoo; 29-36, Baptisms for the dead are to be performed in temples; 37-44, The Lord's people always build temples for the performance of holy ordinances; 45-55, The saints are excused from building the temple in Jackson County because of the oppression of their enemies ... (2)
-- Aug 10, 1840
Col. Seymour Brunson dies in Nauvoo. During his funeral sermon Joseph makes the first public mention of the doctrine of baptism for the dead. (Some say this funeral was on Aug. 15-Ivan J. Barrett, Joseph Smith and the Restoration 488; some say it was Aug. 10-Joseph Fielding Smith, Essentials in Church History 252.) The idea of preaching to the dead had been given on Feb. 16, 1832. (D&C 76:73.) (3)
-- Aug 15, 1840
[Emma Smith] Baptism for the dead is taught by Joseph Smith; Emma is baptized soon after in the Mississippi River in behalf of her mother and sister. (4)
"General George Washington" is among the first for whom a vicarious baptism for the dead occurs in the Mississippi River, his proxy ("friend") is Joseph Smith's brother Don Carlos. After 1841 baptisms for the dead would occur only in specially constructed temple fonts. (5)
[Joseph Smith] Jane Neyman promptly asks Harvey Olmstead to baptize her in the Mississippi for her dead son Cyrus. When Joseph hears the words that were used he pronounces the ceremony valid, Vienna Jacques having been a witness. (3)
-- Aug 15, 1840 (Saturday)
[Joseph Smith Sermon] (Source: Simon Baker, Journal History, 15 August 1840, Church Archives -Words of Joseph Smith, 49) I was present at a discourse that the prophet Joseph delivered on baptism for the dead 15 August 1840. He read the greater part of the 15th chapter of Corinthians and remarked that the Gospel of Jesus Christ brought glad tidings of great joy, and then remarked that he saw a widow in that congregation that had a son who died without being baptized, and this widow in reading the sayings of Jesus "except a man be born of water and of the spirit he cannot enter the kingdom of heaven," and that not one jot nor tittle of the Savior's words should pass away, but all should be fulfilled. He then said that this widow should have glad tidings in that thing. He also Said the apostle was talking to a people who understood baptism for the dead, for it was practiced among them. He went on to say that people could now act for their friends who had departed this life, and
that the plan of salvation was calculated to save all who were willing to obey the requirements of the law of God. He went on
and made a very beautiful discourse. (6)
-- Aug 15, 1840
[Joseph Smith Sermon] [The first discourse by Joseph Smith on baptism for the dead.]
[John Smith Diary] (7)
-- Oct. 3-5, 1840
[Joseph Smith] A general conference is held in Nauvoo. The conference moves to send some brethren to preside over the building up of Kirtland as the gathering place of the eastern Saints. Joseph speaks on the necessity of building a house of the Lord in Nauvoo, the newly disclosed doctrine of baptism for the dead, the two priesthoods, the ordinances, Adam and the keys of the presidency, the mission of Enoch, a need for sacrifice, the mission of Elijah, and the restoration of all ordinances. The building of the temple is authorized and building committees are appointed. (3)
Footnotes:
1 - Quinn, D. Michael, "The Practice of Rebaptism at Nauvoo," BYU Studies (1978), 18:2:226
2 - Doctrine and Covenants, http://amzn.to/DoctrineandCovenants
3 - Conkling, Christopher J., Joseph Smith Chronology
4 - Emma Smith, Woman of Faith, http://emmasmithmormon.com
5 - On This Day in Mormon History, http://onthisdayinmormonhistory.blogspot.com
6 - The Woodland Institute, http://www.woodlandinstitute.com
7 - The Words of Joseph Smith by Joseph Smith by Andrew F. Ehat and Lyndon W. Cook
LDS History Chronology: Unconventional Baptism
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, 7 May 1832
-- 7 May 1832
David Johnson rebaptized because he felt that he had faltered in his original baptismal committments, lived unworthy of the communion of the sacrament and because the man who had baptized him had been subsequently excommunicated. (1)
David Johnson rebaptized because he felt that he had faltered in his original baptismal committments, lived unworthy of the communion of the sacrament and because the man who had baptized him had been subsequently excommunicated. (1)
-- 24 March 1833
John Murdock rebaptizes Benjamin Bragg (1)
-- Jan 21, 1836
[Joseph Smith Diary] ... At early candlelight, I meet with the Presidency at the west school room in the Chapel [Kirtland Temple] to attend to the ordinance of annointing our heads with holy oil. Also the Councils of Kirtland and Zion meet in the two adjoining rooms, who waited in prayer while we attended to the ordinance.
I took the oil in my right /left/ hand, Father Smith being seated before me and the rest of the Presidency encircled him roundabout. We then stretched our right hands to heaven and blessed the oil and concecrated it in the name of Jesus Christ. We then laid our hands on our aged Fath[er] Smith and invoked the blessings of heaven. I then annointed his head with the concecrated oil and sealed many blessings upon his/m/[him] head.
The Presidency then in turn laid their hands upon his head, beginning at the eldest, untill they had all laid their hands on him and pronounced such blessings upon his head as the Lord put into their hearts. All blessing him to be our patraark [patriarch] and /to/ annoint our heads and attend to all duties that pertain to that office.
I then took the Seat and [my] Father annoint[ed] my head and sealed upon me the blessings of Moses to lead Israel in the latter days, even as Moses led him in days of old. Also the blessings of Abraham, Isaac, and Jacob. All of the Presidency laid their hands upon me and pronounced upon my head many prophesies and blessings. Many of which I shall not notice at this time, but as Paul said, so say I, let us come to vissions and revelations.
The heavens were opened upon us and I beheld the Celestial Kingdom of God and the glory thereof, whether in the body or out I cannot tell. I saw the transcendant beauty of the gate through which the heirs of that Kingdom will enter, which was like unto circling flames of fire. Also the blasing throne of God whereon was Seated the Father and the Son. I Saw the beautiful streets of that Kingdom which had the appearance of being paved with gold.
I saw Father Adam, Abraham, and Michael and my father and mother, [and] my brother Alvin that has long since slept. [I] marveled how it was that he had obtained an inheritance /in/ that Kingdom Seeing that he had departed this life before the Lord /had/ Set his hand to gather Israel /the second time/ and had not been baptised for the remission of sins.
Thus came the voice /of the Lord/ unto me saying: "All who have died with[out] a knowledge of this gospel, who would have received it, if they had been permitted to tarry, shall be heirs of the Celestial Kingdom of God.
"Also all that shall die henseforth, with/out/ a knowledge of it, who would have received it, with all their hearts, shall be heirs of that Kingdom, for I the Lord /will/ Judge all men according to their works according to the desires of their hearts." And again I also beheld the Terrestial Kingdom I also beheld that all children who die before they ar[r]ive to [at] the years of accountability are saved in the Celestial Kingdom of heaven.
I saw the 12 Apostles of the Lamb, who are now upon the earth who hold the keys of this last ministry, in foreign lands standing together in a circle much fatiegued, with their clothes tattered and feet swol[l]en, with their eyes cast downward, and Jesus /standing/ in their midst, and they did not behold him. The Saviour looked upon them and wept. I also beheld Elder McLellen in the South standing upon a hill surrounded with a vast multitude preaching to them and a lame man standing before him supported by his crutches. He threw them down at his word and leaped as an heart [hart] by the mighty power of God.
Also [I saw] Eld[e]r Brigham Young standing in a strange land in the far southwest, in a desert place, upon a rock in the midst of about a dozen men of colour who appeared hostile. He was preaching to them in their own toung [tongue] and the angel of God standing above his head with a drawn sword in his hand protec[t]ing him, but he did not see it.
And I finally saw the 12 [Apostles] in the Celestial Kingdom of God. I also beheld the redemption of Zion and many things which the toung [tongue] of man cannot discribe in full.
Many of my brethren who received this ordinance with me saw glorious visions also. Angels ministered unto them, as well as my self, and the power of the Highest rested upon us. The House [Kirtland Temple] was filled with the glory of God and we shouted Hosanah to the God and the Lamb.
I am mistaken concerning my receiving the holy anointing first after Father Smith. We received /it/ in turn according to our age (that is the Presidency). My scribe also recieved his anointing /with us/ and saw in a vision the armies of heaven protecting the Saints in their return to Zion /and many things that I saw/.
The Bishop of Kirtland with his counsellors and the Bishop of Zion with his counsellors were present with us and received their annointing under the hands of Father Smith and confirmed by the Presidency. The glories of heaven was unfolded to them also.
We then invited the [High] Counsellors of Kirtland and Zion into our room and President Hyrum Smith annointed the head of the President of the [High] Counsellors in Kirtland and President D[avid] Whitmer the head of the President of the [High] Counsellors of Zion. The President of each quorum then annointed the heads of his colleagues, each in his turn beginning at the eldest.
The vision of heaven was opened to these also. Some of them Saw the face of the Saviour and others were ministered unto by holy angels. The spirit of prop[h]esy and revelation was poured out in mighty power and loud hosan[n]ahs and glory to God in the highest saluted the heavens for we all communed with the h[e]avenly hosts. I saw in my vision all of the Presidency in the Celestial Kingdom of God and many others who were present.
Our meeting was opened by singing and prayer offered up by the head of each quorum and closed by singing and invoking the benediction of heaven with uplifted hands. Retired between one and 2 o'clock in the morning. (2)
Footnotes:
1 - Quinn, D. Michael, "The Practice of Rebaptism at Nauvoo," BYU Studies (1978), 18:2:226
2 - Faulring, Scott (ed.), An American Prophet's Record: The Diaries and Journals of Joseph Smith: Joseph Smith Diary, 1835-36, http://amzn.to/jsdiaries
LDS History Chronology: Unconventional Baptism
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, 1738
-- During 1738
Seventh Day German Baptists of the Ephrata Cloister in Pennsylvania (c. 1738), in a chapter entitled "Conrad Weiser Becomes A Priest After the Order of Melchizedek" Wallace says:
Seventh Day German Baptists of the Ephrata Cloister in Pennsylvania (c. 1738), in a chapter entitled "Conrad Weiser Becomes A Priest After the Order of Melchizedek" Wallace says:
Out of the brain of Emanuel Eckering (Elimelech) there sprang that same year, 1738, the ingenious concept of the Baptism for the Dead. Persons who had died without the grace of total immersion might yet be saved if they were baptized by proxy. Peter Miller, who never lost his head amid all these insinuating mumeries, was against it; but [Conrad] Beissel [leader of the Seventh Day Baptists], ready as always to follow a religious wil-o'-the-wisp, set his seal upon it. Emmanuel Eckerling was the first to receive baptism in this kind. In a pool of the Cocalico, under Beissel's hands, he was immersed on behalf of his departed mother. The principle once accepted, the thing became popular, and the next world must soon have been swarming with souls so astonished to find themselves sainted by Cocalico immersion in abstentia. (p. 104)
Wallace cites as his source volume 1 of J. F. Sachse's The German Sectarians of Pennsylvania (Philadelphia, 1899), which adds that baptism for the dead was "practiced for many years" at Ephrata, that it outlived and went beyond that community and was accepted by people of other faiths. Sachse also claims that as late as the 1840s there were traditions of "children having become substitutes in Baptism for parents, or vice versa" (p. 366).
(Letters to the Editor, Frederick S. Buchanan, Dialogue: A Journal of Mormon Thought, vol. 24, no. 1, p. 9). (1)
-- During 1807
Charles Buck first publishes the popular 'A Theological Dictionary' in the U.S., later used by Joseph Smith. "BAPTISM FOR THE DEAD, a practice formerly in use, when a person dying without baptism, another was baptized in his stead; thus supposing that God would accept the baptism of the proxy, as though it had been administered to the principal. ... If it can be proved (as some think it can) that this practice was as early as the days of the apostle Paul" (2)
-- Apr 6, 1830
[Revelations] Fayette, New York. Doctrine and Covenants 22. New and everlasting covenant. Non-Mormon baptisms not recognized.
Book of Commandments Book B (1833).
Book of Commandments 23.
1835 Doctrine and Covenants 47.
Headings.... /BC 23 A Commandment unto the church of Christ, which was established in these last days, in the year of our Lord one thousand eight hundred and thirty: Given in Fayette, New-York, April, 1830, in consequence of some desiring to unite with the church without re-baptism, who had previously been baptized.
1835 D&C 47 Revelation to the church of Christ, which was established in these last days, in the year of our Lord one thousand eight hundred and thirty: Given April, 1830 in consequence of some desiring to unite with the church without re-baptism, who had previously been baptized.
1981 Doctrine and Covenants Revelation given through Joseph Smith the Prophet, at Manchester, New York, April 1830. HC 1:79-80. This revelation was given to the Church in consequence of some who had previously been baptized desiring to unite with the Church without rebaptism. (3)
-- Apr 16, 1830
Revelation, 16 April 1830 [D&C 22]
24 Commandment AD 1830 A Revelation given to Joseph the Seer Some were anxious to Join the Church [DEL:they] without Rebaptism & Joseph enquired of the Lord & he received as follows A commandment unto the Church of Christ which was established in these [DEL:day] last days one thousand eight hundred & thirty on the forth month & on the sixth day of the month which is called April Behold I say unto you that all old covenants have I [DEL:called] caused to be done away in this thing & this is a New & an everlasting covenant even [DEL:wherefore] the same which was from the begining wherefore although a man shouldest be baptized an hundred times it availeth him nothing for ye cannot enter into the strait gate by the law of Moses neither by your dead works for it is because of your dead works that I have caused this last covenant & this church to be built up unto me even as in days of old wherefore enter ye in at the [DEL:at] gate as I have commanded & seek not to Council your Go
d (4)
-- Feb 16, 1832
Section 76, Place: Hiram, Portage County, Ohio.
Historical Note: After returning to Hiram from the Amherst conference, Joseph Smith and Sidney Rigdon resumed the translation of the New Testament. Section 76 was received while they were translating John 5:29. Known as "The Vision," this section is of major doctrinal importance. ...
The heathen of ages that never had hope,.
And those of the region and shadow of death,.
The spirits in prison, that light has brought up.
55. To spirits in prison the Savior once preachd,.
And taught them the gospel, with powers afresh;.
And then were the living baptizd for their dead,.
That they might be judgd as if men in the flesh.
56. These are they that are honrable men of the earth;.
Who were blinded and dupd by the cunning of men:... (5)
Footnotes:
1 - "Conrad Weiser: Friend of Colonists and Mohawk" (Philadelphia: University of Pennsylvania Press, 1945), Paul A. Wallace.
2 - Grunder, Rick, Mormon Parallels: A Bibliographic Source
3 - Kenny, Scott; Saints Without Halos, 'Doctrine and Covenants,' http://saintswithouthalos.com/s/_dc.phtml
4 - Book of Commandments and Revelations (Revelation Book 1) http://bit.ly/manuscript-revelations
5 - Cook, Lyndon, Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, http://amzn.to/RevelationsofJosephSmith
LDS History Chronology: Unconventional Baptism
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism
The next topic at LDS-Church-History will cover forms of rebaptism in Mormon history. Various types of rebaptism will be analyzed, including baptism for recommitment, baptism for health, baptism for the dead, reformation baptism, and even baptism to prepare for plural marriage.
Baptism within the Latter Day Saint tradition followed a separate trajectory from other Christian practices of baptism in the 19th century. Revelations received at the formation of the church required already baptized Christians to be rebaptized into the church due to issues of apostasy and authority. Later, new forms of baptism became available to members of the church, as noted by historian D. Michael Quinn:
Joseph Smith also introduced methods to provide salvation rites for the dead through proxy ordinances by the living. The first such ordinance was baptism for the dead, allowing church members to perform baptisms for those who are dead, but who had not been baptized with LDS priesthood authority. One of the more interesting chapters of this practice comes from Wilford Woodruff's journal, where he documents his vision of signers of the Declaration of Independence, and his subsequent temple work for them.
While other forms of rebaptism ceased by the 1920s, baptisms for the dead continue today in LDS temples. The practice has received criticism due to increased scrutiny by the media during the current "Mormon Moment." This has caused church leaders to implement measures to further centralize this practice.
The history of these various forms of rebaptism will be detailed chronologically at LDS-Church-History over the next few months.
--
LDS-Church-History is a topical exploration of Mormon history. Several events are posted each day, gradually covering the current topic chronologically.
The best way to follow is to subscribe (via RSS, email, Facebook or Twitter) at http://LDS-Church-History.blogspot.com. More information can be found at http://bit.ly/aboutldshist.
To read through posts on this topic, click "newer post" below.
Baptism within the Latter Day Saint tradition followed a separate trajectory from other Christian practices of baptism in the 19th century. Revelations received at the formation of the church required already baptized Christians to be rebaptized into the church due to issues of apostasy and authority. Later, new forms of baptism became available to members of the church, as noted by historian D. Michael Quinn:
"For many years [in the nineteenth century] it had been common for members to rededicate themselves to building up the Kingdom through rebaptism. This practice was not considered essential to salvation but was a symbol of rededication. On other occasions the Saints were rebaptized as a symbolic gesture related to blessings for their health, entry into the United Order, preparation for marriage and even for going to the temple if they had not been there for some time. ....."
"As with nearly every public and private practice of Nauvoo during the lifetime of Joseph Smith, rebaptism was institutionalized by Brigham Young as he built the Kingdom of God throughout the Great Basin of the American West. ... The practice of rebaptism for rededication, renewal, reformation, health, and preparation for temple ordinances continued throughout the nineteenth century. Although some rebaptism ordinances, such as for health and rededication, continued to be performed as late as 1913 in the temples, the LDS Presidency decided during the administration of Joseph F. Smith that since rebaptism ordinances had always been supplementary to such principles and ordinances as individual repentance, partaking of the Sacrament, and priesthood blessing of the sick, it would be wise to discontinue a practice that might tend to diminish the importance of the primary principles and ordinances upon which rebaptism was predicated." ['The Practice of Rebaptism at Nauvoo,' D. Michael Quinn, BYU Studies (1978) 18:2]
Joseph Smith also introduced methods to provide salvation rites for the dead through proxy ordinances by the living. The first such ordinance was baptism for the dead, allowing church members to perform baptisms for those who are dead, but who had not been baptized with LDS priesthood authority. One of the more interesting chapters of this practice comes from Wilford Woodruff's journal, where he documents his vision of signers of the Declaration of Independence, and his subsequent temple work for them.
While other forms of rebaptism ceased by the 1920s, baptisms for the dead continue today in LDS temples. The practice has received criticism due to increased scrutiny by the media during the current "Mormon Moment." This has caused church leaders to implement measures to further centralize this practice.
The history of these various forms of rebaptism will be detailed chronologically at LDS-Church-History over the next few months.
--
LDS-Church-History is a topical exploration of Mormon history. Several events are posted each day, gradually covering the current topic chronologically.
The best way to follow is to subscribe (via RSS, email, Facebook or Twitter) at http://LDS-Church-History.blogspot.com. More information can be found at http://bit.ly/aboutldshist.
To read through posts on this topic, click "newer post" below.
George Albert Smith
Thanks for tuning into the chronology of the life of George Albert Smith.
Stay tuned. The next topic will be Baptism for the Health, Baptisms for the Dead, and Baptism of recommittment.
Stay tuned. The next topic will be Baptism for the Health, Baptisms for the Dead, and Baptism of recommittment.
More History?
Want more Mormon history? Check out Today-in-Mormon-History, three daily snippets of what happened on this day in Mormon Church History. More info can be found here: http://bit.ly/tdmh
George Albert Smith, Apr 4, 1951
-- Apr 4, 1951
President George Albert Smith dies on his birthday. David O. McKay becomes president. (1)
President George Albert Smith dies on his birthday. David O. McKay becomes president. (1)
-- Apr 04, 1951
President George Albert Smith passes away in Salt Lake City on his eighty-first birthday, after more than forty-seven years of ministry as an Apostle and Church President. (2)
-- Apr 4, 1951
In 1945, George Albert Smith became eighth president of the LDS Church, and served until his death on 4 April 1951, at the age of eighty-one. As church president, he also was president of many church-controlled corporations: Beneficial Life Insurance Company, Utah Hotel Company, Utah Home Fire Insurance Company, Utah-Idaho Sugar Company, Utah First National Bank, Zion's Savings Bank and Trust, ZCMI, and Zions Securities Corporation. He was president of the Church Board of Education, which controlled LDS educational institutions, and was also editor of the church's official magazines. He expedited welfare shipments to Latter-day Saints in Europe at the end of World War II, supervised the reconciliation of 1,200 Latter-day Saints in Mexico who had formed a schismatic group, and expanded programs to help American Indians. A person of compassion, he worked especially in the interests of the youth of the church, the troubled, the poor, and the underprivileged. (3)
[President George Albert Smith Journal] "727 p.m. Pronounced dead by Dr. LeRoy Kimball." [Nurses Notes] (4)
-- Apr 5, 1951
[David O. McKay Office Journal] April 5, 1951: President Clark conferred with me relative to statement from the Counselors regarding President Smith's passing. (5)
-- Apr 07, 1951
President funeral is held in the Tabernacle in Salt Lake City, Utah. (2)
-- Apr 8, 1951
[David O. McKay Office Journal] April 8, 1951: 4:30 p.m.--Special council meeting was held in the Salt Lake Temple. Presented to the Twelve the names of my counselors--Elder Stephen L. Richards as First Counselor, and Pres. J. Reuben Clark, Jr. as Second Counselor. (5)
-- Apr 9, 1951
[David O. McKay] Sustained and set apart as the ninth President of the Church, with Stephen L Richards as first counselor and J. Reuben Clark Jr. as second counselor. At this time, the Church had approximately one million members. (6)
-- Apr 09, 1951
Following the death of President George Albert Smith, David O. McKay is sustained as the ninth President of the Church, with Stephen L. Richards and J. Reuben Clark as counselors. President Clark, who had been serving as President First Counselor, took this opportunity to teach that "in the service of the Lord, it is not where you serve but how" (Conference Report, April 1951, 154). (2)
-- During Apr 4, 1951
In 1945, George Albert Smith became eighth president of the LDS Church, and served until his death on 4 April 1951, at the age of eighty-one. As church president, he also was president of many church-controlled corporations: Beneficial Life Insurance Company, Utah Hotel Company, Utah Home Fire Insurance Company, Utah-Idaho Sugar Company, Utah First National Bank, Zion's Savings Bank and Trust, ZCMI, and Zions Securities Corporation. He was president of the Church Board of Education, which controlled LDS educational institutions, and was also editor of the church's official magazines. He expedited welfare shipments to Latter-day Saints in Europe at the end of World War II, supervised the reconciliation of 1,200 Latter-day Saints in Mexico who had formed a schismatic group, and expanded programs to help American Indians. A person of compassion, he worked especially in the interests of the youth of the church, the troubled, the poor, and the underprivileged. (3)
Footnotes:
1 - Wikipedia, 20th Century (Mormonism), http://en.wikipedia.org/wiki/20th_century_(Mormonism)
2 - The Woodland Institute 'On This Day Historical Database,' http://www.woodlandinstitute.com
3 - Utah History Encyclopedia: George Albert Smith, http://www.media.utah.edu/UHE/s/SMITH%2CGEORGE.html
4 - Journals of George Albert Smith
5 - McKay, David O., Office Journal
6 - Church of Jesus Christ of Latter-day Saints, Teachings of Presidents of the Church: David O McKay, Salt Lake City, Utah
LDS History Chronology: George Albert Smith
Mormon History Timeline: The life of George Albert Smith
http://lds-church-history.blogspot.com/
George Albert Smith, Mar 26, 1951
-- Mar 26, 1951
[President George Albert Smith Journal] "President Clark rode up with Arthur, and at my request he gave me a blessing. I later learned that President Clark talked with my daughters Emily and Edith [daughters] and Dr. Kimball about the desirability of putting some clues in the papers indicating that my condition is not good. ...upon further consideration with President McKay, however, it was decided to wait to report to the people on my condition." (1)
[President George Albert Smith Journal] "President Clark rode up with Arthur, and at my request he gave me a blessing. I later learned that President Clark talked with my daughters Emily and Edith [daughters] and Dr. Kimball about the desirability of putting some clues in the papers indicating that my condition is not good. ...upon further consideration with President McKay, however, it was decided to wait to report to the people on my condition." (1)
-- Mar 27, 1951
[President George Albert Smith Journal] "Irrational at times." [Nurses Notes] (1)
-- March 31, 1951
[President George Albert Smith Journal] "Arthur brought President Clark up to see me and on his way back President Clark stopped in to see the doctor, who indicates that there is not much hope for my recovery. I have felt much the same thing for some time." (1)
-- Apr 1, 1951
[President George Albert Smith Journal] "Pt. disoriented most of day." [Nurses Notes] (1)
-- Mon Apr 2, 1951
[David O. McKay Office Journal] April 2, 1951: 10:00 a.m. Received word from the doctor that President Smith was in a very serious condition. I went immediately to the house anda was shocked at his appearance. He did not seem to recognize me--the first time since his sickness. I realized that possibly the end was not far off. It came as quite a shock to my nervous system, for I fully sensed then what his passing means. I remained at his bedside until about 12:30 p.m. At about 11:00 am.m, I called Ray and had her come up to the Smith home, and she stayed with me until 12:30 p.m. (2)
-- Apr 2, 1951
[President George Albert Smith Journal] "Had a relapse this morning. The nurse sent for the doctor and Arthur came right up, and called President Clark and President McKay who came right away to see me. President Clark was in Grantsville, and President McKay had been to Huntsville ad returned soon after Arthur called." (1)
[President George Albert Smith Journal] "Know his son." [Nurses Notes] (1)
-- Apr 3, 1951
[President George Albert Smith Journal] "President Clark came up I the evening to see me and we talked for a while, but I was so very weak and tired that it was difficult." (1)
-- Apr 4, 1951
[David O. McKay Office Journal] April 4, 1951: 10:00 a.m. Received a telephone call from Dr. LeRoy Kimball, President Smith's personal physician, who reported that President Smith is failing, and that the end is near--perhaps within an hour. I told him to keep in touch with me, and let me know when I should come to his bedside. 11:00 a.m. Went to President Smith's home. The family asked me to give him a blessing. In doing so I broke down with emotion.
Just a few moments after seven o' clock this evening, received a call to come to the bedside of President Smith, as the end was drawing near. Arrived there just a few moments prior to his passing at 7:27 p.m. President Clark and members of the immediate family were present. (2)
-- 1951. April 4
(George Albert Smith) : George Albert Smith died on his eighty-first birthday at his Yale Avenue home in Salt Lake City of lupuserythematosus disseminatus, a disease of the connective tissue which may have contributed to his mental collapse. Buried in the Salt Lake City Cemetery. (3)
Footnotes:
1 - Journals of George Albert Smith
2 - McKay, David O., Office Journal
3 - Van Wagoner, Richard and Walker, Steven C., A Book of Mormons, http://amzn.to/newmormonstudies
LDS History Chronology: George Albert Smith
Mormon History Timeline: The life of George Albert Smith
http://lds-church-history.blogspot.com/
George Albert Smith, March 8, 1951
-- March 8, 1951
[President George Albert Smith Journal] "Arthur brought President Clark up this morning and at my request he gave me a blessing." (1)
[President George Albert Smith Journal] "Arthur brought President Clark up this morning and at my request he gave me a blessing." (1)
-- Mar 10, 1951
[President George Albert Smith Journal] "President Clark came up to see me about 9:30..." (1)
-- Mar 15, 1951
[President George Albert Smith Journal] "Arthur drove President Clark up this morning, so that we could have a short visit, President Clark and I, before the Council meeting, and at my request President Clark gave me a fine blessing, for which I was most grateful." (1)
[President George Albert Smith Journal] "Not disoriented as he has been from other sedation." [Nurses Notes] (1)
-- Mar 17, 1951
[President George Albert Smith Journal] "Arthur drove President Clark up to see me this morning..." (1)
-- Mar 20, 1951
[President George Albert Smith Journal] -had a slight shake (1)
[President George Albert Smith Journal] "Somewhat confused this A.M." [Nurses Notes] (1)
-- Mar 21, 1951
[President George Albert Smith Journal] "In the afternoon President Clark came up with Arthur, and President Clark gave me a blessing, but since I was anointed this morning he did not do it again." (1)
-- Mar 22, 1951
[President George Albert Smith Journal] "Wonders where he is." [Nurses Notes] (1)
-- Mar 23, 1951
[President George Albert Smith Journal] - DOM gives blessing. (1)
Footnotes:
1 - Journals of George Albert Smith
LDS History Chronology: George Albert Smith
Mormon History Timeline: The life of George Albert Smith
http://lds-church-history.blogspot.com/
Subscribe to:
Posts (Atom)