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Account of Meetings, Revelation, and Blessing, 5–6 December 1834

Source Note

Account of Meetings, Revelation, and Blessing, [, Geauga Co., OH], 5–6 Dec. 1834. Featured version inscribed, [5–6 Dec. 1834], in JS, History, [Dec. 1834–May 1836], pp. 17–20; handwriting of ; verso of JS History, 1838–1856, vol. A-1, CHL. Includes redactions. For more complete source information, see the source note for JS, History, [Dec. 1834–May 1836].

Historical Introduction

According to later accounts, before the church was organized on 6 April 1830, JS and received visitations from John the Baptist and Peter, James, and John, who bestowed on them the authority to and to administer the . A JS history explained that John the Baptist had also told JS and Cowdery that JS would be called the first of the church and Cowdery would be the second elder, designations confirmed by later revelations. As the church grew, JS was appointed ; he called and as counselors in March 1832 while Cowdery was on assignment in . By January 1833, had replaced Gause as a counselor, and in March 1833, Rigdon and Williams were made equal with JS “in holding the of the Kingdom and also to the Presidency of the high Priest hood.” According to the minutes featured here, on 5 December 1834, the presidency of the high priesthood held a meeting to Cowdery as an assistant president, second only to JS. The meeting continued the next day with and also being ordained as assistant presidents.
Earlier revelations had affirmed that the president of the high priesthood had “authority to preside with the assistence of his councellers over all the Concerns of the church.” When JS formed the presidency of the high priesthood in , resided in , Missouri, where he was a member of the and assisted with the church’s printing operations. Not until after violence erupted against church members in in July 1833 did Cowdery relocate to Ohio.
Upon his arrival in , Ohio, on 9 August 1833, became intimately involved in many important matters of church business, and his role in church leadership grew. In late summer and fall 1833, Cowdery served as scribe for the specifications of the revised plan of the to be built in , as well as the new editor of the church’s periodical The Evening and the Morning Star. In mid-February 1834, Cowdery was appointed to serve on the church’s first standing . When JS and seven others left Kirtland on a mission to obtain funds and volunteers for the expedition, JS charged Cowdery with overseeing important church business, including reading and responding to letters that arrived in his absence. As JS prepared to leave Kirtland on the Camp of Israel expedition in early May 1834, Cowdery wrote to his wife, , who remained in Missouri, informing her that he would be staying in Kirtland. Cowdery stated, “I am aware, that I am standing in a far more responsible station in this church now, than I have ever heretofore, and of course, as the responsibility increases, my wisdom must increase in proportion, or else I must fall.” Along with , Cowdery managed church affairs until JS’s return in August 1834. In September 1834, Cowdery, JS, Rigdon, and were appointed to a committee to compile and publish a book of “the doctrine of Jesus Christ” and “the government of the church.” A little over two months later, Cowdery was added to the church presidency. Though the minutes of the meeting indicate that Cowdery’s ordination as an assistant president was done “according to the direction of the Holy Spirit,” it was apparently not done in response to a recorded revelation, which had initiated all previous changes to the presidency. The ordination was, however, evidently in keeping with Cowdery’s previous designation as second elder to JS.
The day after JS ordained , JS and also ordained and to the presidency. Hyrum, JS’s brother, was a witness of the Book of Mormon, a counselor to in , an attendee at the first in January 1833, a member of the committee to build the , and a member of the high council. Joseph Smith Sr. was likewise a witness of the Book of Mormon, an attendee at the first School of the Prophets, and a member of the high council. Cowdery later implied that he, JS, Rigdon, and also ordained Joseph Smith Sr. to the office of church patriarch at these 5–6 December 1834 meetings, though the minutes do not mention this.
In addition to the ordinations, the presidency discussed the proper way of referring to church leaders after being rebuked by a revelation—a copy of which is included in the featured text—dictated during the meetings. The revelation reprimanded them for the informal, casual nature of interaction and discourse that had come to characterize the relationships of church leaders with each other and other members of the church. Minutes of meetings held prior to this time referred to JS and other church leaders by their first names, but after receiving the rebuke, the presidency decided that this informality was inappropriate and that the leaders needed to be called by “thier respective titles.” Although it is difficult to ascertain how church members referred to church leaders in everyday conversation after this time, meeting minutes thereafter show more formality, referring to JS and other members of the presidency as “president.”
Two accounts of these meetings exist, both in ’s handwriting. The featured text is found in JS’s 1834–1836 history, which Cowdery apparently began to prepare very soon after he received his new appointment. Twenty-five blank pages follow this account in the history, suggesting a possible intention to add more material to “Chapter 1,” but changes in the format of the history follow thereafter, first in the hand of and later in the hands of other scribes. A shorter account of these meetings is found in JS’s journal, also in Cowdery’s hand and likely penned sometime shortly after Cowdery’s ordination to the presidency—perhaps even the day of that ordination. Cowdery apparently elaborated and expanded on this short journal text when composing the entry in the history.

Footnotes

  1. [1]

    JS History, vol. A-1, 17–18; Revelation, ca. Aug. 1835 [D&C 27:12–13].

    JS History / Smith, Joseph, et al. History, 1838–1856. Vols. A-1–F-1 (original), A-2–E-2 (fair copy). Historian’s Office, History of the Church, 1839–ca. 1882. CHL. CR 100 102, boxes 1–7. The history for the period after 5 Aug. 1838 was composed after the death of Joseph Smith.

  2. [2]

    JS History, vol. A-1, 18; Articles and Covenants, ca. Apr. 1830 [D&C 20:2–3]; Revelation, 6 Apr. 1830 [D&C 21:10–12].

    JS History / Smith, Joseph, et al. History, 1838–1856. Vols. A-1–F-1 (original), A-2–E-2 (fair copy). Historian’s Office, History of the Church, 1839–ca. 1882. CHL. CR 100 102, boxes 1–7. The history for the period after 5 Aug. 1838 was composed after the death of Joseph Smith.

  3. [3]

    Note, 8 Mar. 1832; see also Revelation, 15 Mar. 1832 [D&C 81].

  4. [4]

    Minutes, 22–23 Jan. 1833; Minutes, 18 Mar. 1833.

  5. [5]

    JS, Journal, 5 Dec. 1834.

  6. [6]

    Revelation, between ca. 8 and ca. 24 Mar. 1832.

  7. [7]

    See Revelation, 20 July 1831 [D&C 57:11–13]; and Revelation, 26 Apr. 1832 [D&C 82:11].

  8. [8]

    Letter to Church Leaders in Jackson Co., MO, 10 Aug. 1833.

  9. [9]

    Letter to Church Leaders in Jackson Co., MO, 10 Aug. 1833; Revised Plan of the House of the Lord, ca. 10 Aug.–ca. 4 Sept. 1833; JS, Journal, 18 Dec. 1833.

  10. [10]

    Minutes, 17 Feb. 1834.

  11. [11]

    Revelation, 24 Feb. 1834 [D&C 103:22–23, 37–40]; Oliver Cowdery, Kirtland, OH, to Thankful Halsey, Ghent, NY, 4 Mar. 1834, in Cowdery, Letterbook, 27.

    Cowdery, Oliver. Letterbook, 1833–1838. Huntington Library, San Marino, CA.

  12. [12]

    Kimball, “Journal and Record,” 7–8; Oliver Cowdery, Kirtland, OH, to Elizabeth Ann Whitmer Cowdery, 4 May 1834, in Cowdery, Letterbook, 42.

    Kimball, Heber C. “The Journal and Record of Heber Chase Kimball an Apostle of Jesus Christ of Latter Day Saints,” ca. 1842–1858. Heber C. Kimball, Papers, 1837–1866. CHL. MS 627, box 1.

    Cowdery, Oliver. Letterbook, 1833–1838. Huntington Library, San Marino, CA.

  13. [13]

    Minutes, 24 Sept. 1834.

  14. [14]

    See Revelation, 8 Mar. 1833 [D&C 90]; Note, 8 Mar. 1832; and Revelation, 15 Mar. 1832 [D&C 81].

  15. [15]

    Patriarchal Blessings, 1:9; see also Historical Introduction to Blessing from Joseph Smith Sr., 9 Dec. 1834.

    Patriarchal Blessings, 1833–. CHL. CR 500 2.

  16. [16]

    The revelation included here was never copied into either of the two revelation manuscript books being kept by church leaders, nor was it ever published.

  17. [17]

    See, for example, Minutes, 4 Apr. 1834; and Minutes and Discourse, 21 Apr. 1834; see also Moses Nickerson, Wendhom, [Upper Canada], 29 Dec. 1833, Letter to the Editor, The Evening and the Morning Star, Feb. 1834, 134; Oliver Cowdery, Kirtland, OH, to Elizabeth Ann Whitmer Cowdery, 4 May 1834, in Cowdery, Letterbook, 44–45; and Minutes, 11 Aug. 1834.

    The Evening and the Morning Star. Independence, MO, June 1832–July 1833; Kirtland, OH, Dec. 1833–Sept. 1834.

    Cowdery, Oliver. Letterbook, 1833–1838. Huntington Library, San Marino, CA.

  18. [18]

    See, for example, Minutes, 28 Dec. 1834; and Minutes, 18 Jan. 1835.

  19. [19]

    For more analysis of what Cowdery wrote in the 1834–1836 history and when he wrote it, see Historical Introduction to JS History, 1834–1836; and Editorial Note.

  20. [20]

    See JS History, 1834–1836, 17–20; and JS, Journal, 5 Dec. 1834.

    JS History, 1834–1836 / Smith, Joseph, et al. History, 1834–1836. In Joseph Smith et al., History, 1838–1856, vol. A-1, back of book (earliest numbering), 9–20, 46–187. Historian's Office, History of the Church, 1839–ca. 1882. CHL. CR 100 102, box 1, vol. 1.

Asterisk (*) denotes a "featured" version, which includes an introduction and annotation. Journal, 1832–1834 *Account of Meetings, Revelation, and Blessing, 5–6 December 1834 History, 1834–1836

Page 18

It is only necessary to say, relative to the foregoing reproof and instruction, that, though it was given in sharpness, it occasioned gladness and joy, and we were willing to repent and reform, in every particular, according to the instruction given. It is also proper to remark, that after the reproof was given, we all confessed, voluntarily, that such had been the manifestations of the Spirit a long times since; in consequence of which the rebuke came with greater sharpness.
Not thinking to evade the truth, or excuse, in order to escape censure, but to give proper information, a few remarks relative to the situation of the previous to this date, is necessary. Many, on hearing the fulness of the gospel, embraced it with eagerness; <​yet,​> at the same time were unwilling to forego their former opinions and notions relative to church government, and the rules and habits proper for the good order, harmony, peace, and beauty of a people destined, with the protecting care of the Lord, to be an ensample and light of the world. They did not dispise government; but there was a disposition to organize that government according to their own notions, or feelings. For example: Every man must be subjected <​to​> wear a particular fashioned coat, hat, or other garment, or else an accusation was brought that we were fashioning after the world. Every one must be called by their given name, without respecting the office or to which they had been called: Thus, President Smith was called Joseph, or brother Joseph; , , or , &c. This manner of address gave occasion to the enemies of the truth, and was a means of bringing reproach upon the Cause of God. But in consequence of former prejudices, the church, many of them, would not submit to proper and wholesome order. This proceeded from a spirit of enthusiasm, and vain ambition—a desire to compel others to come to certain rules, not dictated by the will of the Lord; or a jealous fear, that, were men called by thier respective titles, and the ordinance of heaven honored in a proper manner, some were in a way to be exalted above others, and their form of government disregarded. In fact, the true principle of honor in the church of the saints, that the more a man is exalted, the more humble he will be, if actuated by the Spirit of the Lord, seemed to have been overlooked; and the fact, that the greatest is least and servant of all; as said our Savior, never to have been thought of, by numbers. These facts, for such they were, when viewed in their proper light, were sufficient, of themselves to cause men to humble themselves before the Lord; but when communicated by the Spirit, made an impression upon our hearts not to be forgotten. [p. 18]
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Page 18

Document Information

Related Case Documents
Editorial Title
Account of Meetings, Revelation, and Blessing, 5–6 December 1834
ID #
6745
Total Pages
4
Print Volume Location
JSP, D4:191–200
Handwriting on This Page
  • Oliver Cowdery

Footnotes

  1. [9]

    See Book of Mormon, 1830 ed., 98 [2 Nephi 21:10–12]; and Revelation, 1 Nov. 1831–A [D&C 68:2–6].

  2. [10]

    See Revelation, 27–28 Dec. 1832 [D&C 88:117–126]; Revelation, 3 Jan. 1833 [D&C 88:127–133]; and Revelation, 8 Mar. 1833 [D&C 90:16–18].

  3. [11]

    See Matthew 18:4; 23:12; Luke 14:11; 18:14; and Isaiah 57:15.

  4. [12]

    See Matthew 20:26–27; and Revelation, 9 May 1831 [D&C 50:26].

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