Footnotes
See JS History, vol. C-1, 1232, 1242, 1244; and Woodruff, Journal, 6 and 29 Oct.; 14 Nov. 1841.
Woodruff, Wilford. Journals, 1833–1898. Wilford Woodruff, Journals and Papers, 1828–1898. CHL. MS 1352.
See JS History, vol. C-1 Addenda Book, 19–20, 44–45; and Woodruff, Journal, 7 and 21 Nov. 1841.
Woodruff, Wilford. Journals, 1833–1898. Wilford Woodruff, Journals and Papers, 1828–1898. CHL. MS 1352.
“Historian’s Office Catalogue Book March 1858,” [25], Historian’s Office, Catalogs and Inventories, 1846–1904, CHL.
Historian’s Office. Catalogs and Inventories, 1846–1904. CHL. CR 100 130.
“Contents of the Historian and Recorder’s Office—G. S. L. City July 1858,” 9, Historian’s Office, Catalogs and Inventories, 1846–1904, CHL.
Historian’s Office. Catalogs and Inventories, 1846–1904. CHL. CR 100 130.
“Index of Records and Journals in the Historian’s Office 1878,” [25], Historian’s Office, Catalogs and Inventories, 1846–1904, CHL.
Historian’s Office. Catalogs and Inventories, 1846–1904. CHL. CR 100 130.
Footnotes
Woodruff, Journal, 7 Nov. 1841. Wilford Woodruff wrote, “I first called upon Br Joseph with some of the Twelve from thence to B[righam] Young, from thence to the meeting ground near the Temple.” Brigham Young’s reminiscent history for the date records, “Br. Joseph & several of the Twelve called on me, we went to meeting, when Joseph spoke on temperance virtue, charity & truth.” In addition to Woodruff and Young, seven other members of the Twelve (Heber C. Kimball, Orson Pratt, William Smith, Lyman Wight, John Taylor, George A. Smith, and Willard Richards) were in or around Nauvoo in November 1841 and could have attended the meeting. (Woodruff, Journal, 7 Nov. 1841; Historian’s Office, Brigham Young History Drafts, 59; “An Epistle of the Twelve,” Times and Seasons, 15 Nov. 1841, 2:600–602.)
Woodruff, Wilford. Journals, 1833–1898. Wilford Woodruff, Journals and Papers, 1828–1898. CHL. MS 1352.
Historian’s Office. Histories of the Twelve, 1856–1858, 1861. CHL. CR 100 93.
Times and Seasons. Commerce/Nauvoo, IL. Nov. 1839–Feb. 1846.
Willard Richards, Nauvoo, IL, to Levi Richards, Manchester, England, 11 Nov. 1841, typescript, Richards Family Papers, CHL. William Oglesby Clark was born in Madison, Indiana, on 25 June 1817. He was baptized by Morris Phelps on 12 April 1835 in Will County, Illinois. On 30 May 1841, he left Montrose, Iowa Territory, on a mission to northern Illinois and Wisconsin. He returned to Nauvoo on 6 November 1841. (Short, “Biography of William O. Clark,” 131, 134–141.)
“Richards Family Letters 1840–1849.” Typescript. Richards Family Papers, 1965. CHL.
Short, Julia R. “Biography of William O. Clark.” Journal of History 6 (Jan. 1913): 131–176.
According to George A. Smith, Clark admonished the Saints to practice “temperance in the extreme.” JS also discussed temperance in his sermon, likely in response to Clark’s remarks. (JS History, vol. C-1 Addenda Book, 19. For more information on the temperance movement in nineteenth-century America, see Walters, American Reformers, 125–146; and Historical Introduction to Revelation, 27 Feb. 1833 [D&C 89].)
Walters, Ronald G. American Reformers: 1815–1860. Rev. ed. New York: Hill and Wang, 1997.
Willard Richards, Nauvoo, IL, to Levi Richards, Manchester, England, 11 Nov. 1841, typescript, Richards Family Papers, CHL. The term sectarian was commonly used in the 1830s and 1840s, often pejoratively, to denote a mode of thought “governed by the spirit of bigotry and proselytism.” The term was specifically used to highlight the religious divisions within American society. In this context, JS may have used it to reference temperance societies, including the emerging Washingtonian movement, which some observers charged with sectarianism. Accordingly, in making this statement, JS was evidently saying that Clark’s preaching was divisive and resembled the tactics of the period’s proponents of temperance reform. (Tappan, “Life and Writings of President Appleton,” 371; Phillips, Campbellism Exposed, 195–196; Wilentz, Chants Democratic, 311, 315.)
“Richards Family Letters 1840–1849.” Typescript. Richards Family Papers, 1965. CHL.
Tappan, Benjamin. “Life and Writings of President Appleton.” Literary and Theological Review 4, no. 15 (Sept. 1837): 351–372.
Phillips, William. Campbellism Exposed; or, Strictures on the Peculiar Tenets of Alexander Campbell. Cincinnati: Hitchcock and Walden, 1837.
Wilentz, Sean. Chants Democratic: New York City and the Rise of the American Working Class, 1788–1850. 20th anniversary ed. Oxford: Oxford University Press, 2004.
JS History, vol. C-1 Addenda Book, 20; Willard Richards, Nauvoo, IL, to Levi Richards, Manchester, England, 11 Nov. 1841, typescript, Richards Family Papers, CHL.
“Richards Family Letters 1840–1849.” Typescript. Richards Family Papers, 1965. CHL.
According to Willard Richards, superstition was the main topic of JS’s sermon. Richards wrote in his diary that JS “preached on supersitin.” Richards then wrote his brother Levi that he had heard JS preach “on Superstition, &c.” Both Richards’s rough draft notes and the original summary of the sermon in the manuscript history of the church likewise state that JS “preached on the principles of superstition.” (Richards, Journal, 7 Nov. 1841; Willard Richards, Nauvoo, IL, to Levi Richards, Manchester, England, 11 Nov. 1841, typescript, Richards Family Papers, CHL; Historian’s Office, JS History, Draft Notes, 7 Nov. 1841; JS History, vol. C-1, 1244.)
Richards, Willard. Journals, 1836–1853. Willard Richards, Papers, 1821–1854. CHL. MS 1490, boxes 1–2.
Only a typescript copy of the letter is presently available; the original letter to Levi Richards has not been located. (Willard Richards, Nauvoo, IL, to Levi Richards, Manchester, England, 11 Nov. 1841, typescript, Richards Family Papers, CHL.)
Page [109]
Page [109]
An 1854 addendum to the manuscript history of the church, created by church historian George A. Smith and the Historian’s Office staff, noted that Clark was “reproving the Saints for a lack of Sanctity and a want of holy living; enjoying sanctity, solemnity and temperance in the extreme in the rigid sectarian style.” (JS History, vol. C-1 Addenda Book, 19–20; see also Willard Richards, Nauvoo, IL, to Levi Richards, Manchester, England, 11 Nov. 1841, typescript, Richards Family Papers, CHL.)
Clark later explained that he was “young and full of zeal” when he gave the sermon in question and that he “well remembered” JS’s reproof and found it “profitable.” (Short, “Biography of William O. Clark,” 141.)
Short, Julia R. “Biography of William O. Clark.” Journal of History 6 (Jan. 1913): 131–176.
According to Willard Richards, JS stated that “he would tell them what virtue was, viz. to keep all the commandments of God without doubting or querying about it.” (Willard Richards, Nauvoo, IL, to Levi Richards, Manchester, England, 11 Nov. 1841, typescript, Richards Family Papers, CHL.)
According to Willard Richards, JS also said that the “spirit of accusing is a spirit of evil and many may be condemned by it.” (Willard Richards, Nauvoo, IL, to Levi Richards, Manchester, England, 11 Nov. 1841, typescript, Richards Family Papers, CHL.)
According to Willard Richards, JS utilized the story of the woman accused of adultery in John 8:3–11 to explain that “no man will be condemned before God who has no accuser.” JS also explained that if a group was entirely in agreement on their actions, there was no condemnation; however, if one in the company objected, “he turns accuser,” making their actions inappropriate. He stated, “Our actions are between us and God if we infringe not on the rights of others.” (Willard Richards, Nauvoo, IL, to Levi Richards, Manchester, England, 11 Nov. 1841, typescript, Richards Family Papers, CHL.)
Willard Richards rendered JS’s statement as “If the brethren would not acuse him he would not acuse them, but would take them all on his back and bear them safe through the gates into the kingdom, &c. &c. &c.” (Willard Richards, Nauvoo, IL, to Levi Richards, Manchester, England, 11 Nov. 1841, typescript, Richards Family Papers, CHL.)
See 1 Peter 4:8.
According to Willard Richards, JS also told those present: “God gives laws to suit the circumstances of his creatures. Laws in themselves [are] contradictory; ‘Thou shalt not kill;’ then to Abraham ‘Slay thy son Isaac.’ Abraham rendered obedience, nothing doubting. This was virtue, perfecting his faith by works.” (Willard Richards, Nauvoo, IL, to Levi Richards, Manchester, England, 11 Nov. 1841, typescript, Richards Family Papers, CHL.)
In 1854 church historian George A. Smith and the Historian’s Office staff expanded this text to include more comments regarding Noah and Ham. JS reportedly stated: “Noah was a righteous man, and yet he drank wine, and became intoxicated the Lord did not forsake him in consequence thereof; for he retained all the power of his Priesthood and when he was accused by Cainaan, he cursed him by the Priesthood which he held, and the Lord had respect to his word and the Priesthood which he held, notwithstanding he was drunk; and the curse remains upon the posterity of Cainaan until the present day.” It is unclear whether Smith and the Historian’s Office staff were relying upon Smith’s memory or were working from other unknown source materials for this portion of the expanded text. (JS History, vol. C-1 Addenda Book, 20; see also Letter to Oliver Cowdery, ca. 9 Apr. 1836; and Haynes, Noah’s Curse, 6–8.)
Haynes, Stephen R. Noah’s Curse: The Biblical Justification of Slavery. New York: Oxford University Press, 2002.
See Genesis 9:18–27. Willard Richards reported that JS said, “Where two or three are agreed— suppose it to be to take a glass of wine in the secret chamber and enjoy themselves for an hour and harm no one,” they would not be condemned for such actions. According to Richards, JS then stated that “drunkenness is not good; but in such a case God might take no notice of it, if no one entered a complaint or accused the parties.” The 1854 rendering of the sermon in JS’s manuscript history suggests that JS also said that “Noah was a righteous man, and yet he drank wine, and became intoxicated,” but “the Lord did not forsake him in consequence thereof.” These statements from JS may have been a response to criticism directed toward those in Nauvoo who imbibed alcohol. For instance, the Warsaw Signal accused the Saints of hypocrisy, claiming that drinking and drunkenness were not uncommon among the Saints, even though they advocated temperance. (Willard Richards, Nauvoo, IL, to Levi Richards, Manchester, England, 11 Nov. 1841, typescript, Richards Family Papers, CHL; JS History, vol. C-1 Addenda Book, 19–20; “Temperance among the Mormons,” Warsaw (IL) Signal, 14 July 1841, [2]; and “Mormon Temperance,” Warsaw Signal, 6 Oct. 1841, [2].)
Warsaw Signal. Warsaw, IL. 1841–1853.
© 2024 by Intellectual Reserve, Inc. All rights reserved.Terms of UseUpdated 2021-04-13Privacy NoticeUpdated 2021-04-06