This week’s Come, Follow Me lessons focus on the theme of missionary work. In the latter half of 1830, Joseph Smith produced a series of revelations calling newly ordained elders to serve a mission to the Lamanites, in fulfillment of predictions made in the Book of Mormon. The lessons skim very lightly over the historical details of these revelations and instead focus on the message of how members can participate in everyday missionary work. Let’s briefly take a closer look.

Rocky Reverberations

The Book of Mormon contains prophecies regarding the conversion of the Lamanites by the Gentiles, who together would build Zion as a city of refuge from the tribulations preceding the imminent Second Coming of Christ. In September and October of 1830, Joseph Smith dictated revelations calling Oliver Cowdery, Peter Whitmer Jr, Parley P. Pratt, and Ziba Peterson to serve as missionaries to the Lamanites. These callings came on the heels of another revelation directing Oliver Cowdery to censure Hiram Page for the revelations he had been producing via his own seer stone. The content of these revelations are alluded to in D&C § 28:8–9, wherein Joseph clarifies that:

8 And now, behold, I say unto you that you shall go unto the Lamanites and preach my gospel unto them; and inasmuch as they receive thy teachings thou shalt cause my church to be established among them; and thou shalt have revelations, but write them not by way of commandment.
 9 And now, behold, I say unto you that it is not revealed, and no man knoweth where the city Zion shall be built, but it shall be given hereafter. Behold, I say unto you that it shall be on the borders by the Lamanites.

Doctrine and Covenants § 28:8–9, emphasis my own.

While Hiram Page’s revelations are not extant, it is clear from these verses and other accounts that the content was concerned with the conversion of the Lamanites and the location of Zion. Faithful LDS historian, Mark Lyman Staker, notes:

Since the promised redemption [the conversion of the Lamanites] obviously followed the coming forth of the Book of Mormon in the sacred chronology, interest rapidly grew in taking them the gospel. At the same time, Hiram Page began receiving what he believed were revelations for the entire Church concerning the rise of Zion. Although Page's revelations do not survive, they may have dealt with this intriguing topic since Joseph Smith, after suppressing Page's revelations as fraudulent, received a revelation confirming: "You shall go unto the Lamanites and preach my gospel unto them" and "thou shalt cause my church to be established among them."

Hearken, O Ye People: The Historical Setting for Joseph Smith's Ohio Revelations, p. 49 

Notably, Oliver Cowdery and many others were convinced of the veracity of Hiram Page’s revelations before Joseph quashed this rival challenge to his charismatic authority—recruiting Cowdery in the effort to do so. Evidently, the promise that Cowdery would be instrumental in this mission to the Lamanites was part of Smith’s solution, as he promised Cowdery that “thou shalt assist to settle all these things [dealing with Hiram Page] . . . before thou shalt take thy journey among the Lamanites” (D&C § 28:14).

The negotiation of authority second only to that of Smith’s—and for a privileged role in establishing the church among the Lamanites—in exchange for Cowdery’s assistance in putting down Hiram Page’s revelations is evident in the revelation calling Peter Whitmer Jr. to serve as Cowdery’s mission companion, given in the same month:

5 Behold, I say unto you, Peter, that you shall take your journey with your brother Oliver; for the time has come that it is expedient in me that you shall open your mouth to declare my gospel; therefore, fear not, but give heed unto the words and advice of your brother, which he shall give you.
6 And be you afflicted in all his afflictions, ever lifting up your heart unto me in prayer and faith, for his and your deliverance; for I have given unto him power to build up my church among the Lamanites;
7 And none have I appointed to be his counselor over him in the church, concerning church matters, except it is his brother, Joseph Smith, Jun.
8 Wherefore, give heed unto these things and be diligent in keeping my commandments, and you shall be blessed unto eternal life. Amen.

Doctrine and Covenants § 30:5–8, emphasis my own.

Reference to the Hiram Page incident also turns up in the revelation Smith dictated to Parley P. Pratt and Ziba Peterson in their call to also serve as missionaries to the Lamanites:

4 And they shall give heed to that which is written, and pretend to no other revelation; and they shall pray always that I may unfold the same to their understanding.

Doctrine and Covenants § 32:4, emphasis my own.

Evidently, Smith was still concerned that these elders—who had previously supported Hiram Page’s rival revelations—might still have some ideas about following their contents even after Cowdery and Smith had settled the matter.

All Manner of -ites

Lamanites

In terms of establishing the church among the Lamanites in preparation for the establishment of Zion, the mission was an abysmal failure. After preaching among the Seneca in New York, the Wyandot in Ohio, and the Delaware resettled west of Missouri, the missionaries had apparently failed to convert any of “the Lamanites”—let alone establish the church among them. Reportedly, the Delaware were receptive and their chief requested “you shall read to us and teach us more concerning the Book of our fathers and the will of the Great Spirit.” However, because the missionaries were in violation of federal laws regarding proselytizing among “the Indians,” they were expelled from Indian Territory by order of the federal superintendent of Indian affairs.

Despite the lack of success among First Nations peoples, the missionaries experienced remarkable success converting white settlers in and around Kirtland, Ohio. These conversions were principally among the Reformed Baptists that were associated with the Campbellite Disciples of Christ movement, of which Sidney Rigdon was a prominent minister. Specifically, the Reformed Baptist commune founded upon Owenite principles led by Isaac Morley was extremely receptive to the Mormon missionaries. Some background information regarding the Disciples of Christ and Owenite movements will shed some light onto why these individuals were particularly receptive and how their conversion would shape the development of Mormonism from this point forward.

Rigdonites

The Disciples of Christ were (and are) the product of the Stone-Campbell Restorationist movement that sought to restore Primitive Christianity in anticipation for the Second Coming of Jesus Christ. In particular, Alexander Campbell—a central figure in this Reformed Baptist movement—sought to bring about what he termed “a Restoration of the Ancient Order of Things.” Among the central issues he sought to restore included matters of proper priesthood authority. Sidney Rigdon was a prominent leader of this movement with a significant following in northeastern Ohio known as Rigdonites, but who styled themselves as “the Restoration of the Ancient Gospel.” This is not to be confused with the later use of the term “Rigdonite” to refer to those Mormons who followed Sidney Rigdon after the succession crisis of 1844. Rigdon’s followers in the 1820s practiced ordination through the laying on of hands and introduced the ordinance of washing of feet in their attempts to restore the gospel of the early Apostles. Notably, Parley P. Pratt was formerly a member of Sidney Rigdon’s congregation before traveling to New York to visit family and converting to Mormonism. Undoubtedly, Pratt specifically sought out his former minister as the missionaries reached the Kirtland area.

Owenites

The Owenites were followers of the social reform ideas promoted by Robert Owen, whose principal philosophy centered around the abolition of private or individual property in a community of commonly shared resources. An Owenite community had established itself as “the Friendly Association for Mutual Interests” in Kendal, Ohio—a bit south of Kirtland. Latter-day Saint historian, Mark Lyman Staker, notes that by the time residents in Kirtland had heard of the Owenite movement:

. . . the bee had already become a symbol of Owenite philosophy. "Bees are moral as well as men," claimed Robert Owen, "and he is the most moral bee which creates the most honey and consumes the least of it." Owen's perspective was that "a colony of bees cooperating . . . is the grand model of what man would be, and what he would do, were he under the benign influence of just knowledge and sound philosophy." . . . Owen used an old-fashion skep or bell-shaped basket beehive as the symbol of his cooperative movement as workers organized and identified themselves under it.

Hearken, O Ye People: The Historical Setting for Joseph Smith's Ohio Revelations, p. 39 

Staker further comments that early Mormon converts “would have primarily recognized the symbol as a representation of Owenite community building and cooperative effort before reshaping it for their own purpose.” This is especially true because not long after the Owenite community in Kendal collapsed, Isaac Morley—along with several other families who would become the earliest converts to Mormonism in Ohio—formed a cooperative community founded upon Owenite principles and located on Morley’s several hundred acre farmland. Referring to this community, Josiah Jones (himself a follower of the Campbellite movement) recorded that since 1829:

Isaac Morley had contended that in order to restore the ancient order of things in the Church of Christ, it was necessary that there should be a community of goods among the brethren; and accordingly a number of them removed to his house and farm, and built houses, and worked and lived together, and composed what is here called the "Big Family," which at this time consisted of perhaps 50 or 60, old and young.

Josiah Jones, History of the Mormonites, p. 132-36.

Every Mormonite a Missionary

Given all that background, let’s now turn to the lesson itself, which largely forgoes any discussion of the historical setting of these sections of the Doctrine and Covenants—focusing instead on select passages intended to serve as a guide and motivator for “member missionary work.” Here are some of the ways that the lesson manuals emphasize the importance of missionary work and every member’s duty in inviting others to join the LDS church:

Individuals and Families
Whether or not you have a formal calling as a missionary, the Lord wants you to share His gospel, and many of His words to the early missionaries of this dispensation are for you too.

Suggested song: “I Hope They Call Me on a Mission,” Children’s Songbook, 169.

Sunday School
Do you teach youth who are preparing to serve as missionaries? If so, you could invite each class member to search one section from Doctrine and Covenants 30–36 and find something that inspires them to serve. You could point out that the missionaries mentioned in these sections were new and inexperienced in the Church. What qualified them to share the gospel?

Not everyone has the opportunity to serve a full-time mission, but we can all invite others to come unto Christ and listen to the message of the Restoration. Class members could make a list of different ways they can “open [their] mouths” (Doctrine and Covenants 33:8–10). What are some natural opportunities we have to share our beliefs with others?

Primary
Invite the children to try to say a phrase like “God loves you” with their mouths closed. Point out that we can’t teach people about the gospel if we don’t open our mouths. Read Doctrine and Covenants 33:8–10, and invite the children to open their mouths every time they hear the phrase “open your mouths.” Why does Heavenly Father want us to open our mouths and share the gospel with others?

Whisper something very quietly to the children, such as “Joseph Smith was a Prophet of God,” and ask them to repeat what you said. Then say the same phrase in a louder voice. Read Doctrine and Covenants 33:2.  Help the children understand that “lift[ing] up [our] voices” means to not be afraid to tell others about Jesus Christ, the Book of Mormon, and other gospel truths.

Sing a song about sharing the gospel, such as “I Want to Be a Missionary Now” (Children’s Songbook, 168).

Ask the children to share how they are preparing to serve missions someday. If they know someone (perhaps a family member) who is serving, invite them to tell about his or her experiences. Or invite missionaries, a returned missionary, or someone preparing for a mission to share his or her enthusiasm for missionary work. Share some of your experiences sharing the gospel, including experiences in your daily life.

Young Women and Aaronic Priesthood
What experiences have you had with inviting others to learn about the Savior’s gospel? What can you do to inspire quorum or class members to fulfill their duty to bring souls to Jesus Christ?

Come, Follow Me — Instruction Manuals, 11 April 2021
Emphasis my own.

Something that caught my eye in this week’s lessons is the repeated message that everyone can and ought to be a missionary, no matter how unqualified they may think themselves to be. This message is emphasized in each manual in various ways, but one passage in particular stood out to me:

Orson Pratt, Edward Partridge, and many others had likewise barely been baptized when their mission calls came. Perhaps this timing was all of necessity—in the fall of 1830, no one had been a member of the Church for more than six months. But there’s also a lesson in this pattern for us today: if you know enough to accept the restored gospel by baptism, you know enough to share it with others. Of course we always want to increase our gospel knowledge, but God has never hesitated to call upon the “unlearned” to preach His gospel.

Come, Follow Me — Individuals and Families Manual, 11 April 2021

In addition to helping increase membership growth through conversions, member missionary work is a powerful tool in fortifying tribal identity and community loyalty. Through lay proselytizing efforts, members are provided opportunities to repeat their beliefs in a public setting, which can have a powerful effect to reinforce those beliefs. In religions that heavily emphasize proselytizing efforts among the laity, members are often trained in how to present their message through frequent lessons that often encourage the member to imagine scenarios in which they can share the gospel in everyday settings. Often these lessons include role-play, providing the member with opportunities to rehearse their beliefs with other believers before attempting to share those beliefs vocally in the outside world. Sometimes these role-play exercises will include defending the faith from common criticisms, portrayed as misconceptions.

The success of proselytizing efforts is often characterized not as convincing someone to convert, but in simply being faithful in making the effort to share. This is because whether a member’s efforts are effective or not, by engaging in missionary efforts they are strengthening their own commitment to the religious community—even if they are rejected. One of the ways this happens is through cognitive dissonance. As members frequently proclaim their testimonies of the church in public settings, any nagging doubts they may harbor become dissonant with their public behavior and are diminished to reduce the private stress experienced by the contradiction. That is, members realign their thoughts to justify the behavior they find themselves performing. In this way, a testimony can be found or strengthened in the sharing of it.

Another way that member missionary work can reinforce community loyalty is through the discomfort one experiences in sharing the gospel—especially when met with frequent rejection. The idea here is that the rejection members experience alienates them from the people they are attempting to proselytize, creating a heightened sense of “the other” toward those outside of the member’s faith. The more annoying and aggressively persistent the member is taught to be in their missionary efforts, the greater the sense of rejection and alienation they will experience from outsiders. This demonstrates to the individual that the outside world is hostile to their faith, which may reinforce a persecution narrative presented as confirmation of the legitimacy of their “peculiar” religious community. The discomfort of rejection is contrasted with the praise and support the member receives from their coreligionists, which reinforces the notion that the only place they are accepted and understood is within the community.

Given these alternative functions of missionary work, perhaps this is the reason the LDS church so aggressively reinforces the lesson that “every member is a missionary” and why young men are under so much social pressure to serve a full-time mission shortly after they graduate high-school, even in the midst of the COVID-19 pandemic. That said, if you are an active believing member of the LDS church, consider the advice in this Twitter thread regarding more healthy and productive ways to share your faith with others:

Mormon missionaries knocking doors, some guidelines:

1. Don't. It's interruptive proselytizing and there are lots of reasons this is counterproductive to everything you're trying to accomplish.* (more later)

2. If you insist, you shouldn't knock. Leave a small note.

— David Golding (@DavidDGolding) April 9, 2021