After the apostasy became general at Kirtland, those who banded themselves against the Prophet and the faithful Saints set up a claim to the ownership of the Temple. Scenes of a turbulent and even violent character were witnessed in the sacred building. Deadly weapons were drawn5 and flourished and lives were threatened by the members of the apostate6 party who sought by these means to overawe the peaceful members of the Church and to accomplish the ends they had in view.
After the visit which the Prophet, Sidney Rigdon and Thomas B. Marsh7 made to Canada, Elder John Taylor, with the view of making preparations to gather with the Saints and to provide a home for himself and family, repaired to Kirtland. While there he attended services in the Temple. Fault-finding and accusation8 were indulged in by leading men in their remarks, and the Prophet was the target at which their shafts9 of censure10 were aimed. They looked upon him and spoke11 of him as a fallen prophet. These attacks aroused all the lion of John Taylor's nature—and all who ever saw him when strength and courage were demanded, can remember how grandly he could rise to the occasion and satisfy every expectation—and he arose and obtained the privilege of speaking from one of the stands. He was a stranger to the congregation; they knew not who he was nor whence he came, but the Saints saw in him a man of God. His fine presence, his courageous12 demeanor13, the plainness and strength of his reasoning and the power of God which accompanied his words, made a great impression upon the entire audience. His address was a masterly exposition of the great truths which God had inspired Joseph to reveal—truths of which all the learned and religious world were in entire ignorance until they were brought forth14 by Joseph—and a defense of him as a prophet of God. The dissenters15 were rebuked16 and the Saints were strengthened and encouraged and all felt that a man had appeared upon the scene who would yet be a power among the Saints. This was President Taylor's first public introduction to the Saints at the gathering place.
Undaunted by the apostasy, and relying upon the promise of the Lord, Joseph knew that the work would surely grow and that places must be appointed for the gathering of the Saints in the last days. To every human appearance, in the spring and summer of 1837, the Church was in a state of dissolution; but all who were animated17 by the spirit of truth knew that the disunion at Kirtland was but the effort of the adversary18, which, with patience and faithfulness, might be overcome.
In September, Joseph had not yet learned through any earthly medium of the marvelous work which was to be done abroad among the honest-in-heart; and yet, on the 27th day of that month, he and Sidney Rigdon began a journey to the west to visit the Saints in Missouri and to establish places into which might come converts from every land. They were accompanied on this journey by Vinson Knight19 and William Smith, while Hyrum was already at Far West, laboring20 with his accustomed energy and fidelity21 for the advancement22 of the gospel and the well-being23 of the Saints.
While the Prophet and his companions were on the way, Hyrum's wife Jerusha died at Kirtland, leaving five little children. Her dying message was full of faith in the gospel and was a comfort to her absent husband when he learned it, and it proved that she was worthy24 to be the consort25 of the destined26 patriarch and martyr27.
A little over a month was consumed in the journey to Far West; and soon after the Prophet's arrival he began to hold meetings for the settlement of all difficulties which had arisen between the brethren there, the same evil spirit which had gained such sway in Kirtland having begun to assert its power in Missouri. On the 7th of November, 1837, a general assembly of the Church was held at Far West, at which Frederick G. Williams was rejected by the congregation as a counselor28 to the President of the Church; and, upon motion of Sidney Rigdon, Hyrum Smith was elected to fill the vacancy29. The local organization was also perfected, and prayer was offered to God that this place might be a gathering spot for the Saints.
As it appeared to the Prophet that the regions surrounding Far West, occupied by other settlers, afforded yet much room, the plat of Far West was enlarged into the dimensions of a city, and every preparation was made to afford a refuge to such as might choose to gather to this new Stake of Zion. It was also decided30 that the time had not yet come for the building of a temple at Far West, but that the brethren should await the commandment of the Lord upon this subject.
About the 10th of November, Joseph left Far West to return to Kirtland, occupying a month in the journey and reaching his home on the 10th day of December.
While he had been absent, the spirit of apostasy had gained an ascendancy31 with men who had previously32 begged forgiveness from the Prophet. Warren Parrish, John F. Boynton, Joseph Coe and others,—deeming that the absence of the Prophet afforded them an opportunity—banded themselves together to accomplish the overthrow33 of the Church. They renounced35 the Church of Jesus Christ, renounced the authority of the Prophet of God, and set up an organization for themselves. Denouncing Joseph and his faithful supporters as heretics, they became so violent at any opposition36 to their falsehoods that they even sought the lives of their former brethren.
Brigham Young always was one of the truest and most intrepid37 of men; and during all these Kirtland troubles he openly and fearlessly declared to all that Joseph Smith was a Prophet of God and had neither transgressed38 nor fallen from his divinely appointed place. His unswerving and undaunted attitude, the plainness of his declarations and the vigor39 of his defense of Joseph, and his exposure of the schemes of his enemies, aroused their fury. The apostates40 could not brook41 this boldness of the Apostle Brigham; it interfered42 with their murderous designs against Joseph and their hateful purposes against the Church. Threats and cajolery having alike failed to intimidate43 or divert him, they determined44 to kill him. But he learned of their designs; and nearly two weeks after the Prophet had returned to Kirtland and was able to assert his own authority, Brigham Young departed for Missouri to escape the assassins who ravened45 for his life at Kirtland.
In the meantime the work abroad progressed gloriously. On Christmas day, 1837, a conference was held at Preston, at which the reports showed that already the branch of the Church in England numbered about one thousand souls.
The letters conveying these happy tidings had not yet reached the Prophet; and except as hope was inspired in his heart by the Holy Spirit, he had little comfort through the darkness of that night of 1837, for apostasy and transgression46 strove hard to rule the weak and ruin the staunch at Kirtland.
The experience of 1836-7 in the Church demonstrated as never before, that irrefragable testimonies47 concerning the divine origin of the gospel and the prophetic calling of Joseph were not alone sufficient to keep men faithful. Unflinching firmness and intrepidity48 were also indispensable; but preeminent49 above all other qualities, purity of life was absolutely essential. The half century which has since elapsed has abundantly confirmed this. The virtuous50, humble51 men who possessed52 steadfastness53 and faith in the days of trial at Kirtland, have since grown to prominence54 among the Saints. The qualities which they then exhibited have had ample room for exercise in the subsequent vicissitudes55 through which the Church has passed. The Lord has tried and proved them; they have acquired confidence themselves; and the people have ever looked to them as leaders who could be trusted and upon whose courage, judgment56 and integrity they could safely rely.
In this connection it is worthy of remark that the three men who have succeeded the Prophet Joseph as Presidents of the Church, were all distinguished57 during Joseph's lifetime for their love for the truth and their unswerving affection and loyalty58 to him as the Prophet of God. President Brigham Young, probably above all men in Kirtland, displayed these qualities during the stormy scenes of the last year of his residence at that place.
President Wilford Woodruff, though not so prominent in those days as he afterwards became, was expostulated with, coaxed59 and ridiculed60 by some of his old friends, notably61 Warren Parrish, who had been his fellow-missionary in the Southern States, for the purpose of inducing him to join them and turn against the Prophet. But the integrity of the man was immovable and all their efforts proved unavailing.
With the dawn of the new year confusion and mobocratic power increased, and on the 12th of January, 1838, Joseph and Sidney were driven from Kirtland to escape mob violence. Their destination was Far West, and they were pursued more than two hundred miles by armed enemies seeking their lives. The weather was intensely severe, and Joseph and his companion, with their families who had joined them, suffered greatly in their endeavor to elude62 the murderous pursuit. Several times the pursuers crossed the Prophet's track. Twice they entered the houses where his party had gained a refuge, and once they occupied a room in the same building with only a partition between them, through which the Prophet heard their oaths and imprecations concerning him. Thus were they protected by divine power, else murder would have been done, for the long and unavailing pursuit had filled these would-be assassins with a fiendish desire for blood. Owing to the severity of the season two months were occupied in the journey to Far West, which place the Prophet and his family reached on the 14th day of March, 1838, accompanied by Apostle Brigham Young, who had joined him on the way.
His arrival was very timely and necessary. Upon his previous visit objection had been raised to some of the local authorities and they were only accepted by the congregation after having made humble confession63 of their sins and entered their solemn promise of repentance65.
But so soon as the Prophet had turned his back upon Far West to go to Kirtland, the local presidency had again entered into transgression, acting66 selfishly and arbitrarily in the administration of financial affairs and completely losing the confidence of the body of the people.
While the Prophet had been journeying toward Missouri after escaping the Kirtland mob in January, 1838, a general assembly of the Saints in Far West was held on the 5th day of February, at which David Whitmer, John Whitmer and William W. Phelps were rejected as the local presidency; and a few days later Thomas B. Marsh and David W. Patten, of the Twelve, were selected to act as a presidency until the Prophet should arrive. Oliver Cowdery too had been suspended from his position. Persisting in unchristianlike conduct, W. W. Phelps and John Whitmer had been excommunicated by the high council in Far West, four days previous to the arrival of Joseph.
This was the sad situation as the Prophet approached the dwelling67 place of the Saints in Missouri. Many of the people went out to meet him, and at a distance of one hundred and twenty miles from Far West they found him and tendered him teams and money to help him forward. The joy they had in his presence arose from an absolute knowledge of his power and authority as a Prophet of God. They were certain that many of their difficulties would end with his presence, because he would give the light of truth by which to guide their footsteps.
On the eighth anniversary of the organization of the Church a conference was held at Far West under the presidency of Joseph. On this occasion David W. Patten declared that he could not recommend William E. McLellin, Luke Johnson and John F. Boynton as members of the Twelve, and he was also doubtful of William Smith. His objection to these men was prophetic; all of them lost their standing68, disgraced their calling, forfeited69 their knowledge of the truth and their promise of reward hereafter, and sank back into the mire70 of this world.
At the same conference Brigham Young, David W. Patten and Thomas B. Marsh were chosen to preside over the Church in Missouri.
On the 12th of April, 1838, Oliver Cowdery was found guilty of serious wrong-doing for which he had not made repentance, and he was excommunicated by the high council at Far West. Before the same tribunal on the day following David Whitmer was charged with persistent71 disobedience of the word of wisdom and with unchristianlike conduct, and he was also cut off. Luke Johnson, Lyman E. Johnson and John F. Boynton were excommunicated about the same tune72, and less than a month later a similar fate befell William E. McLellin.
It was a sorrowful day for Joseph when he lost the companionship of these men who had been with him during many trials and who had participated with him in the glorious understanding of heavenly things. But they were no longer anything but dead branches, harmful to the growing tree, and it was necessary for the pruner73 to lop them off. Oliver Cowdery and David Whitmer were two of the witnesses to the Book of Mormon, designated by the word of the Almighty74 to view the plates and to be ministered unto by the Angel of the Record. Oliver had stood with Joseph in the Kirtland temple and seen the marvelous manifestations75 there. It was sad to see them thus shorn of power and blessing76, but they had demonstrated their unworthiness to hold the positions which they had filled, and the penalty must fall upon them that the Church might escape the evil of their sins.
Had Joseph's faith in God and confidence in the mission which the Creator had entrusted77 to him been less than it was, he might have temporized78 with these men and not dealt with them in so strict and summary a manner. He was attached to them by many ties. They had been his aids and companions in days when he most needed help, sustenance79 and friendship. Through his ministrations of the gospel, God had enabled him to abundantly repay them. Still he never could forget their past associations. They were two of the heaven-selected witnesses who had testified that God's voice had declared to them that Joseph's translation of the Book of Mormon had been made by the gift and power of God. If they should be excommunicated from the Church, suppose that they, filled with anger thereat, should abandon themselves to the spirit of evil which so many men, so dealt with, yielded to in those days; what then? Like others, might they not renounce34 the truth, circulate all manner of falsehoods, deny the divinity of the work and even the solemn testimony80 which they had borne? These might be the reflections of an ordinary man under such circumstances; but such thoughts never troubled this Prophet of God. This Church was not the Church of man. Jesus Christ, its divine head, had promised He would take care of, sustain and defend it. However much, then, Joseph's affection and friendship might be for these men, he owed a paramount81 duty to his God to deal with transgressors in His Church according to the laws which He had given. This duty the Prophet performed without hesitation82, leaving all consequences for the Lord to control.
Oliver Cowdery, David Whitmer and Martin Harris, the three witnesses of the divine origin of Joseph's translation of the Book of Mormon, were all severed83 from the Church. They became opponents of Joseph Smith and claimed he had fallen into transgression; but amid all their trials, temptations and vicissitudes they never hesitated or wavered in regard to the published testimony which they gave to the world concerning the Book of Mormon. Each of them to the day of his death, asseverated84 in the most solemn manner the truth of his testimony. All three are dead; but they still live as immutable85 witnesses of the truth and divinity of the record known as the Book of Mormon, and by their testimony will the world yet be judged.
In the sacred records which have come to us there is no mention of any other man, that was so highly favored as Oliver Cowdery was, falling from his exalted86 position and forfeiting87 his blessings88 and Priesthood as he did. What a lesson and warning does his history convey! It is generally understood by those who knew him in the days of which we write, that he was guilty of unvirtuous conduct. This came to the Prophet's knowledge. He warned Oliver of the consequences which would follow if he did not repent64. The warnings were unheeded. The Spirit of God withdrew itself from him and he fell into darkness; and from being the second Elder in the Church, he lost his standing as a member and became an alien to the people of God. For years he remained in this condition. After the exodus89 of the Saints from Nauvoo and the city of Salt Lake had been founded, he arrived at Kanesville, made suitable acknowledgments in great humility90 to the Church there and was admitted to it by baptism under the direction of Elder Orson Hyde. He was re-ordained to the Melchisedec Priesthood and shortly afterwards died at Richmond, in the state of Missouri.
Martin Harris also came back penitent91 to the Church, after being for years separated from it. He was restored to fellowship and the Priesthood, and was strong in his testimony for the truth up to his death, which was at a very advanced age at Smithfield, Cache County, Utah Territory.
David Whitmer never rejoined the Church; but his testimony concerning the divine origin of the Book of Mormon was widely circulated through the newspapers of the country. He died at Richmond, Missouri.
Of the three Apostles who were then excommunicated—Boynton and the two Johnsons—one only rejoined the Church. Luke Johnson came to Nauvoo at the time of the exodus and was again admitted to fellowship. He was one of the company of Pioneers who under the leadership of President Brigham Young, left Winter Quarters on the Missouri River in 1847, to find a home for the Latter-day Saints in the great West, and which resulted in the settling of Great Salt Lake Valley. Luke Johnson was a member of the Church when he died in Salt Lake City.
President Brigham Young related a conversation himself and some others of the Twelve Apostles had with Lyman E. Johnson on one occasion in Nauvoo. It was after the martyrdom of the Prophet Joseph. They were speaking of old times when they were all engaged in the ministry92 and when Lyman E. Johnson was a zealous93 advocate of the truth. The bitterness he had exhibited in Kirtland had passed away, and he was softened94 by the association with his old companions. Speaking of the heavenly influence and spirit which had accompanied him in his labors95 in the ministry, Lyman said, "I would give my right hand to-day if, by so doing, I could feel once more as I did then."
In the month of April, 1838, the Lord commanded His Saints through Joseph that the Church in these last days should be called the Church of Jesus Christ of Latter-day Saints. He also commanded His people to arise and shine that their light might be a standard for the nations, and that the gathering to Zion and her stakes might be a refuge from the storm and from the wrath96 which shall be poured out upon the whole earth.
During the spring and early summer of 1838, the Prophet was peacefully engaged in his labors at Far West and in the regions surrounding. He established a stake of Zion at Adam-ondi-Ahman in Daviess County, Missouri, at the spot where Adam had dwelt and where, according to Daniel the Prophet, the Ancient of Days shall sit. He assisted in the laying of the corner stones of the house of the Lord at Far West on the 4th day of July. And during all this time he was busily engaged in collating97 data and recording98 facts relating to Church history, that the momentous99 events of the eight years preceding might not be lost to the coming generations.
On the 8th day of July, John Taylor, John E. Page, Wilford Woodruff and Willard Richards were appointed by revelation to fill the places of those who had fallen from the quorum100 of the Twelve. On the same day the Lord declared the law of tithing to stand for the guidance of the faithful forever.
Joseph also labored101 in the preparation of the Elders' Journal, the publication of which was resumed in July, 1838, at Far West.
Apostles Heber C. Kimball and Orson Hyde had returned from England, reaching Kirtland in May, 1838, having left the English mission under the presidency of Joseph Fielding, with Willard Richards and William Clayton as his counselors102.
On the 10th of March, 1838, the Seventies at Kirtland had decided to remove their quorum in a camp to the west; and on the 6th day of July of this year, a large body of the Saints, numbering five hundred and fifteen souls—including and in charge of the Seventies—departed from Kirtland for Missouri. Many sufferings were endured by this devoted103 band. Their ranks were decimated by disease and persecutions. Some of them grew faint and faithless and fell by the wayside. But the majority persevered104; and about two hundred of the original number reached Adam-ondi-Ahman in a body, while many of the others came as speedily as their circumstances would permit.
From that time on, until the mob once more triumphed and drove them forth, the gathering of the Saints continued.
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defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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apostasy
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| n.背教，脱党 | |
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presidency
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| n.总统(校长，总经理)的职位(任期) | |
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gathering
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| n.集会，聚会，聚集 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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apostate
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| n.背叛者，变节者 | |
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marsh
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| n.沼泽，湿地 | |
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accusation
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| n.控告，指责，谴责 | |
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shafts
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| n.轴( shaft的名词复数 )；（箭、高尔夫球棒等的）杆；通风井；一阵（疼痛、害怕等） | |
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censure
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| v./n.责备；非难；责难 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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courageous
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| adj.勇敢的，有胆量的 | |
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demeanor
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| n.行为；风度 | |
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forth
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| adv.向前；向外，往外 | |
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dissenters
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| n.持异议者，持不同意见者( dissenter的名词复数 ) | |
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rebuked
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| 责难或指责( rebuke的过去式和过去分词 ) | |
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animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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adversary
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| adj.敌手，对手 | |
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knight
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| n.骑士，武士；爵士 | |
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laboring
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| n.劳动，操劳v.努力争取(for)( labor的现在分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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fidelity
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| n.忠诚，忠实；精确 | |
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advancement
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| n.前进，促进，提升 | |
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well-being
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| n.安康，安乐，幸福 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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consort
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| v.相伴；结交 | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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counselor
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| n.顾问，法律顾问 | |
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vacancy
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| n.（旅馆的）空位，空房，（职务的）空缺 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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ascendancy
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| n.统治权，支配力量 | |
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previously
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| adv.以前，先前（地） | |
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overthrow
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| v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆 | |
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renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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renounced
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| v.声明放弃( renounce的过去式和过去分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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opposition
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| n.反对，敌对 | |
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intrepid
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| adj.无畏的，刚毅的 | |
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transgressed
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| v.超越( transgress的过去式和过去分词 )；越过；违反；违背 | |
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vigor
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| n.活力，精力，元气 | |
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apostates
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| n.放弃原来信仰的人( apostate的名词复数 )；叛教者；脱党者；反叛者 | |
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brook
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| n.小河，溪；v.忍受，容让 | |
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interfered
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| v.干预( interfere的过去式和过去分词 )；调停；妨碍；干涉 | |
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intimidate
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| vt.恐吓，威胁 | |
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determined
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| adj.坚定的；有决心的 | |
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ravened
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| v.掠夺（raven的过去式与过去分词形式） | |
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transgression
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| n.违背；犯规；罪过 | |
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47
testimonies
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| （法庭上证人的）证词( testimony的名词复数 )； 证明，证据 | |
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intrepidity
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| n.大胆，刚勇；大胆的行为 | |
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49
preeminent
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| adj.卓越的，杰出的 | |
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virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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51
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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52
possessed
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| adj.疯狂的；拥有的，占有的 | |
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steadfastness
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| n.坚定，稳当 | |
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prominence
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| n.突出；显著；杰出；重要 | |
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55
vicissitudes
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| n.变迁，世事变化；变迁兴衰( vicissitude的名词复数 )；盛衰兴废 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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loyalty
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| n.忠诚，忠心 | |
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coaxed
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| v.哄，用好话劝说( coax的过去式和过去分词 )；巧言骗取；哄劝，劝诱 | |
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ridiculed
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| v.嘲笑，嘲弄，奚落( ridicule的过去式和过去分词 ) | |
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notably
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| adv.值得注意地，显著地，尤其地，特别地 | |
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elude
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| v.躲避，困惑 | |
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confession
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| n.自白，供认，承认 | |
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repent
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| v.悔悟，悔改，忏悔，后悔 | |
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repentance
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| n.懊悔 | |
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acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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dwelling
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| n.住宅，住所，寓所 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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forfeited
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| （因违反协议、犯规、受罚等）丧失，失去( forfeit的过去式和过去分词 ) | |
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mire
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| n.泥沼，泥泞；v.使...陷于泥泞，使...陷入困境 | |
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persistent
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| adj.坚持不懈的，执意的；持续的 | |
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tune
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| n.调子；和谐，协调；v.调音，调节，调整 | |
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pruner
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| 修枝剪 | |
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almighty
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| adj.全能的，万能的；很大的，很强的 | |
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manifestations
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| n.表示，显示（manifestation的复数形式） | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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temporized
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| v.敷衍( temporize的过去式和过去分词 )；拖延；顺应时势；暂时同意 | |
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sustenance
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| n.食物，粮食；生活资料；生计 | |
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testimony
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| n.证词；见证，证明 | |
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paramount
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| a.最重要的，最高权力的 | |
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hesitation
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| n.犹豫，踌躇 | |
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severed
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| v.切断，断绝( sever的过去式和过去分词 )；断，裂 | |
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asseverated
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| v.郑重声明，断言( asseverate的过去式和过去分词 ) | |
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immutable
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| adj.不可改变的，永恒的 | |
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exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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forfeiting
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| （因违反协议、犯规、受罚等）丧失，失去( forfeit的现在分词 ) | |
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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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exodus
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| v.大批离去，成群外出 | |
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humility
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| n.谦逊，谦恭 | |
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penitent
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| adj.后悔的；n.后悔者；忏悔者 | |
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ministry
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| n.(政府的)部；牧师 | |
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zealous
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| adj.狂热的，热心的 | |
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softened
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| （使）变软( soften的过去式和过去分词 )； 缓解打击； 缓和； 安慰 | |
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labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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collating
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| v.校对( collate的现在分词 )；整理；核对；整理（文件或书等） | |
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recording
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| n.录音，记录 | |
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momentous
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| adj.重要的，重大的 | |
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quorum
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| n.法定人数 | |
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101
labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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102
counselors
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| n.顾问( counselor的名词复数 )；律师；（使馆等的）参赞；（协助学生解决问题的）指导老师 | |
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103
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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persevered
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| v.坚忍，坚持( persevere的过去式和过去分词 ) | |
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