This week’s Come, Follow Me lessons cover revelations produced by Smith in the first half of November 1831, through which he was directing the effort of the church to publish his recorded revelations in what would become the 1833 Book of Commandments. The historical context of these revelations is important to understanding Smith’s motivations and interpreting the content and rhetorical strategy of these revelations. Therefore, let us look briefly at what was going on in Kirtland and Missouri at the time these revelations were produced, before turning to how the lesson manuals serve up passages from these revelations to drive faith and loyalty-promoting discussions among members today.
God Changes His Mind About Publishing
Shortly following the General Conference at the end of October, Joseph Smith held a small conference with ten elders in the home of John and Elsa Johnson on 1–2 November 1831. The focus of this conference was a proposal to publish Smith’s earlier revelations, which heretofore were not widely disseminated among the members of the church. However, not everyone was in favor of publishing the revelations. There was a reason for this; as explained by the Joseph Smith Papers:
David Whitmer claimed that he and “a few of the brethren” objected to the decision to publish the revelations, believing “that it was not the will of the Lord that the revelations should be published.” Whitmer claimed that he had cited a March 1831 revelation [D&C 45] to support his opposition. That revelation commands, “Keep these things from going abroad unto the world that ye may accomplish this work in the eyes of the people & in the eyes of your enemies that they may not know your works untill ye have accomplished the thing which I have commanded you.” Joseph Smith Papers, Minutes, 1–2 November 1831, Historical Introduction
If Smith had previously produced a revelation commanding that the revelations not be made widely available, why then was he now eager to have them published and distributed? The church’s recent official history, the Saints series, further explains:
On November 1, 1831, Joseph called a council of church leaders together. Ezra Booth had recently published a letter in a local newspaper accusing Joseph of making false prophecies and hiding his revelations from the public. The letter was widely read, and many people had begun to grow wary of the Saints and their message. Many Saints also wanted to read the Lord’s word themselves. Since there were only handwritten copies of the revelations Joseph had received, they were not well known among most church members. Elders who wanted to use them in missionary work had to copy them by hand. Saints (Vol. 1): The Standard of Truth, Chapter 13, p. 140–141, emphasis my own.
The Joseph Smith Papers also acknowledge that the impulse to publish the revelations was directly motivated by Booth’s public criticisms:
Public access to the revelations was an issue in fall 1831, in part because of publicity given to a series of letters written by former church member Ezra Booth, who was highly critical of Joseph Smith. The 20 October 1831 issue of the Ohio Star published one of the letters, which contained a lengthy exposition about the revealed “commandments” dictated by Joseph Smith, most of which, according to Booth, were “concealed from the world.” [...] Joseph Smith and others may have felt some need to publish the revelations in an attempt to answer Booth’s allegations. Joseph Smith Papers, Minutes, 1–2 November 1831, Historical Introduction
The Notorious Mr. Booth
To better understand why Joseph was suddenly so eager to have his revelations published, we must return to Ezra Booth’s letters published in The Ohio Star. As we’ve related in previous responses (1, 2, 3, 4), Ezra Booth was a returned missionary who became disaffected on account of first hand interactions he had with Smith, Cowdery, and Rigdon’s leadership. Shortly after returning from his mission to Missouri, he began working to enlighten others regarding the abuses and deceptions that he believed Smith was perpetrating upon the members of the church. Between September and December 1831, The Ohio Star published nine letters penned by Booth recounting his experiences in the church and criticizing the leadership of the church—especially Joseph Smith. A central and recurring theme of these letters was inconsistencies in Smith’s revelations and the manipulative manner in which he produced them. Additionally, Booth repeatedly emphasized how Smith used the guise of revelation to prop himself up as an authoritarian dictator.
On our arrival in the western part of the State of Missouri, the place of our destination, we discovered that prophecy and visions had failed, or rather had proved false. This fact was so notorious, and the evidence so clear that no one could mistake it — so much so, that Mr. Rigdon himself said that "Joseph's vision was a bad thing." [...] The relation in which Smith stands to the church, is that of a Prophet, Seer, Revealer and Translator; and when he speaks by the Spirit, or says he knows a thing by the communication of the Spirit, it is received as coming directly from the mouth of the Lord. — When he says he knows a thing to be so, thus it must stand without controversy. Ezra Booth, Letter to Rev. Ira Eddy, Nelson, Portage County, 12 Sept. 1831, emphasis my own.
The second of Ezra Booth’s published letters specifically addressed the obfuscated manner in which Joseph Smith produced revelations, highlighting specifically that they were intended to be kept secret from all but a faithful few. Booth also emphasized that Smith produced revelations that reinforce his authority to govern the church and that provide for his financial support. A few others were permitted to dabble in revelatory activity, but only under the approval of Smith, and their revelations were not to be written.
As the Mormonite church depends principally upon the commandments, and as most of them are concealed from the world, it will be necessary to make some statement respecting them. These commandments come from Smith, at such times and on such occasions as he feels disposed to speak, and Rigdon or Cowder[y] to write them. Their exact number I have never taken pains to ascertain. [...] But none but the strong in faith are permitted to witness their origin. I had an opportunity of seeing this wonderful exhibition of the wisdom and power of God, at three different times; and I must say, it bore striking marks of human weakness and wickedness. They are received by the church as divinely inspired, and the name of the Lord is substituted for that of Smith. They are called "The Commandments of the Lord." They are considered "The mysteries of the Kingdom;" and to divulge them to the world, is the same as casting pearls before swine. When they and the Scriptures are at variance, the scriptures are wrongly translated; and Smith, though totally ignorant of the original, being a translator or alterator, can easily harmonize them. [...] In addition to the book of Mormon, and the Commandments, there are Revelations which are not written. In this department, though Smith is the principal, yet there are others who profess to receive revelations; but after all, Smith is to decide whether they come from the Lord or the devil. Some have been so unfortunate as to have their revelations palmed upon the latter. Ezra Booth, Letter to Rev. Ira Eddy, Nelson, Portage County, 2 Oct. 1831, emphasis my own.
In his letter published on October 24, Booth recounted the changes that had taken place in the Kirtland church from a community overflowing with religious ecstasy, to one that far more subdued and determined to distance itself from those previous expressions of unbridled enthusiasm. Booth relates that Smith claimed to converse with heavenly beings that only he could see, and to translate and receive revelations in a similar manner. He also emphasized that the witnesses to The Book of Mormon were directed by commandment through Smith that they would see the plates “by faith” but testify as if they had seen and heard “as I see a man, and hear his voice.”
About this time, the ministration of angels was supposed to be frequent in the church. [...] Smith is the only one at present, to my knowledge, who pretends to hold converse with the inhabitants of the celestial world. It seems from his statements, that he can have access to them, when and where he pleases. He does not pretend that he sees them with his natural, but with his spiritual, eyes; and he says he can see them as well with his eyes shut, as with them open. So also in translating—the subject stands before his eyes in print, but it matters not whether his eyes are open or shut; he can see as well one way as the other. You have probably read the testimony of the three witnesses appended to the Book of Mormon. These witnesses testify, that an angel appeared to them, and presented them the golden plates, and the voice of God declared it to be a Divine Record. To this they frequently testify, in the presence of large congregations. When in Missouri, I had an opportunity to examine a commandment given to these witnesses, previous to their seeing the plates. They were informed that they should see and hear these things by faith, and then they should testify to the world, as though they had seen and heard, as I see a man, and hear his voice: but after all, it amounts simply to this; that by faith or imagination, they saw the plates and the angel, and by faith or imagination, they heard the voice of the Lord. Ezra Booth, Letter to Rev. Ira Eddy, Nelson, Portage County, 24 Oct. 1831, emphasis my own.
Saving the Bishop of Zion
Of particular interest is a letter Ezra Booth wrote to Edward Partridge on September 20th. While this letter was not published in The Ohio Star until November 21, it is not improbable that the criticisms contained therein were known to Smith and other leaders by the end of October, either through correspondence with Partridge or, more likely, through Booth’s vocal opposition to Smith in Ohio. Booth wrote to convince Edward Partridge that he was being bamboozled by Smith and associates. He wrote, “Think how often you have been stumbled by those discordant revelations, false visions, and lying prophecies,” and urged Partridge to return home and “transfer the lands you hold in your hands, to the persons whose money paid for it.”
As with Booth’s other letters, this one also highlighted the ways that Joseph Smith’s visions and revelations proved false and represented attempts by Smith to exert control over his followers. After recounting how Smith had claimed to have had a vision “that Oliver had raised up a great church in Missouri” of “several hundred” members, only to later be discovered to “consist of three or four females,” Booth reminded Partridge of his disagreement with Smith over the purchase of lands in Missouri:
When you intimated to Joseph that the land which he and Oliver had selected, was inferior in point of quality to other lands adjoining, had you seen the same spirit manifested in me, which you saw in him, would you not have concluded me to be under the influence of violent passion, bordering on madness, rather than the meek and gentle spirit which the Gospel inculcates? When you complained that he had abused you, and you observed to him, "I wish you not to tell us any more, that you know these by the spirit when you do not; you told us, that Oliver had raised up a large Church here, and there is no such thing;" he replied, "I see it, and it will be so." This appeared to me, to be a shift, better suited to an impostor, than a true Prophet of the Lord. [...] Have you not repeatedly proved to your own satisfaction, that he says he knows things to be so by the spirit, when they are not so? You most certainly have. Have you not reason then to believe, or at least to suspect, that the revelations which come from him, are something short of infallible, and instead of being the production of divine wisdom, emanate from his own weak mind? Some suppose his weakness, nay, his wickedness, can form no reasonable objection to his revelations; and "were he to get another man's wife, and seek to kill her husband, it could be no reason why we should not believe revelations through him, for David did the same." So Sidney asserted, and many others concur with him in sentiment. Ezra Booth, Letter to Edward Partridge, 20 Sept. 1831 Quoted in Letter to Rev. Ira Eddy, Nelson, Portage County, 21 Nov. 1831, emphasis my own.
In recounting his experience during their homeward journey, in which Joseph and Oliver’s canoe nearly capsized in the turbulent waters of the Missouri River, Ezra Booth described to Partridge the contention between Joseph Smith and the other elders as they rested on the banks of the river. In response to the criticisms of Smith’s travel partners, Booth related that:
Joseph seemed inclined to arm himself according to his usual custom, in case of opposition, with the judgments of God, for the purpose of pouring them, like a thunder bolt upon the rebellious Elders; but one or two retorted, "none of your threats:" which completely disarmed him, and he reserved his judgment for a more suitable occasion. [...] The next morning, Joseph manifested an aversion to risk his person any more, upon the rough and rapid current of the Missouri, and in fact, upon any other river; and he again had recourse to his usual method, of freeing himself from the embarrassments of a former commandment, by obtaining another in opposition to it. He succeeded according to his desires. A new commandment was issued, in which a great curse was pronounced against the waters; navigating them, was to be attended with extreme danger; and all the saints in general, were prohibited journeying upon them to the promised land. From this circumstance, the Missouri river was named the river of Destruction. It was decreed, that we should proceed on our journey by land, and preach by the way as we passed along. Ezra Booth, Letter to Edward Partridge, 20 Sept. 1831 Quoted in Letter to Rev. Ira Eddy, Nelson, Portage County, 21 Nov. 1831, emphasis my own.
Then Booth continued to describe how Smith, Cowdery, and Rigdon extorted funds from their travel companions by claiming the the Lord required them to take a stagecoach to preach to the citizens of Cincinnati. However, when arriving in Cincinnati, they had exhausted their travel funds, and so instead of preaching there they pawned some of their supplies and hurried back to Kirtland. According to Booth, Smith had likewise received revelation commanding them to do such—in contradiction of the earlier commandment to preach in Cincinnati. Here, Booth makes his most direct criticism of Smith (and associates) and his manner of producing revelation:
Thus they turn and twist the commandments, to suit their whims, and they violate them when they please with perfect impunity. They can at any time obtain a commandment suited to their desires, and as their desires fluctuate and become reversed, they get a new one to supersede the other, and hence the contradictions which abound in this species of revelation. Ezra Booth, Letter to Edward Partridge, 20 Sept. 1831 Quoted in Letter to Rev. Ira Eddy, Nelson, Portage County, 21 Nov. 1831
Subduing Rival Revelators
One more of Ezra Booth’s letters bears mentioning in relation to the revelations that Smith produced in early November. Although it was not published until November 29, the contents of this particular letter are pertinent to Smith’s actions earlier in the month, and may reflect similar arguments that Booth was vocalizing at the the time. What makes this letter especially noteworthy is that Booth published the content of one of Smith’s earlier revelations, to which he had apparently secured personal access. Whether Booth had been sharing the content of this revelation in late October or whether he shared it for the first time in late November—perhaps in response to learning of Smith’s intention to publish his revelations—this letter is important because it further reveals that transparency regarding Smith’s behavior as a revelator was on the community mind in early November. The revelation published by Booth was produced by Smith over a year prior in New York, on September 1830, and now comprises D&C § 28. This was the revelation that called Oliver Cowdery to serve a mission to the Lamanites and recruited his efforts in putting down Hiram Page’s rival claims to revelatory authority over the church. Booth’s letter provided an accurate copy of this revelation, followed by his illuminating commentary:
In the preceding revelation, the principal thing which claims your attention, is the mission to the Indians; for with that mission many circumstances are connected, which clearly evince, that it originated from human imbecility, and diabolical depravity. [...] In this, as well as several of the commandments, it is clearly and explicitly stated, that the right of delivering written commandments, and revelations, belong exclusively to Smith, and no other person can interfere, without being guilty of sacrilege. In this office he is to stand, until another is appointed in his place, and no other person can be appointed in his stead, unless he falls through transgression; and in such a case, he himself is authorized to appoint his successor. [...] Some others, and especially Cowdery, have earnestly desired to relieve Smith of some part of his burden. Cowdery's desires for this work were so keen and excessive, as, to use his own language, it "was unto me a burning fire shut up in my bones, and I was weary with forebearing, and I could forbear no longer;" and he did in fact, issue some productions, which he said bore the Divine impress; but Smith fixed upon them the stamp of devilish. But it seems, in order to compromise the matter, that Cowdery was permitted to "speak or to teach, at all times, by way of commandment unto the Church: but not to write them by way of commandment;" thus Cowdery is authorized to give verbal commandments to the Church by the inspiration of the spirit, which, if he afterwards writes, ceases to be inspiration; therefore, a commandment delivered orally, may be divinely inspired; but the same communicated, written verbatim, so far loses its former character, that it degenerates into a production of an infernal stamp. Here is a mystery, for aught I know, peculiar to Mormonism; and none but Mormonites, I presume, will attempt to unravel it. But it finds its parallel in the following. Smith assures his followers, that what he speaks by the spirit, and is written, is infallible in operation, but if it is not written, he may sometimes be mistaken. — He tells them, that the right to deliver written revelations, belongs exclusively to himself, and no other person shall interfere in the business; and if he transgresses, he will graciously condescend to appoint another in his stead, and the only proof produced for the support of such assertions, is barely his word upon which they implicitly rely, and become entirely resigned to place their person and property under his control, and even to risk the salvation of their souls upon his say-so. Such glaring duplicity on the one hand, and unaccountable credulity on the other, seldom have a parallel in the annals of man. Letter to Rev. Ira Eddy, Nelson, Portage County, 29 Nov. 1831, emphasis my own.
Booth explained that Smith had given himself the exclusive right to produce written revelations to the church, which he portrayed as “infallible in operation.” Interestingly, Smith made allowance that the revelations he produced which remain unwritten are not to be considered infallible. In this way, Smith was able to maintain the supremacy of his authority in the church, while sharing a portion of that authority with others under his discerning supervision. Booth highlighted that select others, such as Cowdery, had been given authority to speak “by way of commandment to the church,” but Smith retained the exclusive privilege to produce written commandments to the church. Booth followed this observation with the following commentary regarding the Hiram Page situation:
Never was there a despot more jealous of his prerogatives than Smith; and never was a fortress guarded with more vigilance and ardor, against every invading foe, than he guards these. Smith apprehended a revival in the department of written inspiration, from another quarter, and hence Cowdery was commissioned to commence an attack, and suppress the enemy, before he had acquired sufficient stability and strength, so as to become formidable. "Thou shalt take thy brother Hiram between him and thee alone, and tell him the things he hath written from that stone," &c. Hiram Page, one of the eight witnesses, and also one of the "money diggers," found a smooth stone, upon which there appeared to be a writing, which when transcribed upon paper, disappeared from the stone, and another impression appeared in its place. This when copied, vanished as the former had done, and so it continued alternately appearing and disappearing; in the meanwhile, he continued to write, until he had written over considerable paper. It bore striking marks of a Mormonite revelation, and was received as an authentic document by most of the Mormonites, till Smith, by his superior sagacity, discovered it to be a Satanic fraud. Letter to Rev. Ira Eddy, Nelson, Portage County, 29 Nov. 1831, emphasis my own.
Booth’s interpretation was that Joseph Smith recruited Oliver Cowdery in putting down Hiram Page’s rival claims to revelatory authority, in exchange for authority of his own to issue unwritten commandments to the church and to play to role of Aaron to Joseph’s Moses. I provided a similar analysis when we covered D&C § 28 back in March, before I had read Ezra Booth’s interpretation in his letters. However, Booth’s interpretation is contemporary to Smith’s day and he would have learned about the incident directly from those who witnessed it at the time. Booth took it a step further by highlighting a similar situation that occurred in Kirtland involving the prophetess, Laura Hubbell. According to Booth, “Smith viewing her as encroaching upon his sacred premises, declared her an impostor, and she returned to the place from whence she came.”
Reactionary Revelations
Having taken a thorough look at Booth’s criticisms to which Joseph Smith was reacting in early November, let us now take a closer look at the way Smith responded and the revelations he produced. Over the first twelve days of November, Smith produced seven revelations now contained in the modern LDS Doctrine and Covenants, comprising sections 1, 67–70, 107b, and 133. Sections 1 and 133 were produced to serve as the Introduction and Appendix to the published collection of Smith’s revelations that he was organizing. These sections are not covered in this week’s lesson manuals, but they are worth considering at present because they also reflect what was going on with Smith and the Kirtland Mormons in November 1831.
The content of these revelations clearly demonstrate that they are a reaction to Ezra Booth’s criticisms and provide an insight into Smith’s mind in early November 1831. Booth’s primary criticisms can be reduced down to a few major themes. First, Smith produced revelations that are characterized as the infallible word of God, but are riddled with inconsistencies, false predictions, and other weaknesses that prove that Smith is the author of them—not God. Second, the revelations produced by Smith, and the manner by which he produced them, were concealed from all but the most faithful members, and many of them are never written. This lack of transparency allowed Smith and other church leaders to play fast and loose with the revelations and change them to suit their present desires to extort money and influence from the general membership. Third, Smith wielded revelation as a tool to manipulate others for his own benefit. Finally, Smith was a dictatorial leader who jealously guarded his exclusive authority to govern the church through revelation, and conscripted others to maintain that influence through limited power-sharing.
Sharing Revelatory Authority (D&C § 68)
Let us now consider the aforementioned revelations within the context of the Ezra Booth’s public opposition as summarized above. The first of these revelations, according the Joseph Smith Papers, is that now contained in D&C § 68. This revelation was produced as part of the two-day conference of elders on November 1–2 described in the opening of this post. Notably, this revelation was among those significantly altered between the 1833 Book of Commandments and the 1835 Doctrine and Covenants, which changes are preserved in the current edition distributed by the LDS church. While those changes are interesting in their own right, they are beyond the focus of this discussion. For this revelation (and the others), I will be quoting from the version in the modern Doctrine and Covenants, as the passages I wish to highlight are not significantly altered from the earliest version available:
2 And, behold, and lo, this is an ensample unto all those who were ordained unto this priesthood, whose mission is appointed unto them to go forth— 3 And this is the ensample unto them, that they shall speak as they are moved upon by the Holy Ghost. 4 And whatsoever they shall speak when moved upon by the Holy Ghost shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation. 5 Behold, this is the promise of the Lord unto you, O ye my servants. Doctrine and Covenants § 68:2–5, emphasis my own. Joseph Smith Paper, Revelation, 1 November 1831–A [D&C 68]
These passages are interesting in that they demonstrate a willingness by Smith to share some degree of revelatory authority with the other leaders of the church. This portion of the revelation was directed specifically to Orson Hyde, Luke Johnson, Lyman Johnson, and William McLellin, who had recently been ordained to the high priesthood and petitioned Joseph Smith at the beginning of the conference for direction regarding their new duties. Smith’s sharing of revelatory authority through spoken medium is an interesting parallel to that which he offered to Oliver Cowdery, as Ezra Booth’s letter published a few weeks later would recount. To what degree Booth may have shared his critique of Smith’s power sharing with others prior to the publication of his Nov 29th letter is unclear, but it is not improbable that he had vocalized similar criticisms before this conference. The revelation pivots from giving direction to these four men to directing the administration of the church more generally. In the closing, Smith included a testimony of the veracity of the revelation he just produced, and a warning: “These sayings are true and faithful; wherefore, transgress them not, neither take therefrom” (v. 34).
A Holy Preface and Rebuttal (D&C § 1)
As mentioned above, the purpose of the conference was to organize the publication of Smith’s revelations into the later Book of Commandments. A significant focus of discussion on this first day of the conference was concerned with the the contents of what would be the Introduction to this compilation. Apparently, Smith had assigned William McLellin, Sidney Rigdon, and Oliver Cowdery with the task of writing the preface, but when they presented their draft, the “conference picked it all to pieces.” This disagreement led Joseph Smith to produce a new preface via revelation. As described in the Joseph Smith Papers:
After Joseph Smith and the elders bowed in prayer, Joseph Smith, who was “sitting by a window,” dictated the preface “by the Spirit,” while Rigdon served as scribe. “Joseph would deliver a few sentences and Sydney would write them down,” McLellin told Kelley, “then read them aloud, and if correct, then Joseph would proceed and deliver more.” In this way, “the preface was given.” Joseph Smith Papers, Revelation, 1 November 1831–B [D&C 1], Historical Introduction “Letter from Elder W. H. Kelley,” Saints’ Herald, 1 Mar. 1882, 67.
A few passages from this revelation are noteworthy to our present discussion, especially given the role this revelation was to play as a preface to Smith’s other revelations:
6 Behold, this is mine authority, and the authority of my servants, and my preface unto the book of my commandments, which I have given them to publish unto you, O inhabitants of the earth. 7 Wherefore, fear and tremble, O ye people, for what I the Lord have decreed in them shall be fulfilled. 17 Wherefore, I the Lord, knowing the calamity which should come upon the inhabitants of the earth, called upon my servant Joseph Smith, Jun., and spake unto him from heaven, and gave him commandments; 18 And also gave commandments to others, that they should proclaim these things unto the world; and all this that it might be fulfilled, which was written by the prophets— 19 The weak things of the world shall come forth and break down the mighty and strong ones, that man should not counsel his fellow man, neither trust in the arm of flesh— 20 But that every man might speak in the name of God the Lord, even the Savior of the world; 24 Behold, I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding. 25 And inasmuch as they erred it might be made known; 26 And inasmuch as they sought wisdom they might be instructed; 27 And inasmuch as they sinned they might be chastened, that they might repent; 28 And inasmuch as they were humble they might be made strong, and blessed from on high, and receive knowledge from time to time. 37 Search these commandments, for they are true and faithful, and the prophecies and promises which are in them shall all be fulfilled. 38 What I the Lord have spoken, I have spoken, and I excuse not myself; and though the heavens and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants, it is the same. 39 For behold, and lo, the Lord is God, and the Spirit beareth record, and the record is true, and the truth abideth forever and ever. Amen. Doctrine and Covenants § 1:6–7, 17–20, 24–28, 37–39, emphasis my own. Joseph Smith Papers, Revelation, 1 November 1831–B [D&C 1]
In this revelation, Smith had produced a direct response to Ezra Booth’s criticisms of Smith’s other revelations, delivered as by the voice of God directly. The revelation assured that Smith’s other revelations are true and their predictions “shall all be fulfilled.” The revelation assured that God is the source of Smith’s other commandments; any hint of weakness is not a betrayal of their source because God delivers his infallible words through “the weak things of the world” and “in their weakness, after the manner of their language.” Emphatically, the revelation declared that the Lord’s voice “is the same” voice that that speaks commandments through his servants—namely, Joseph Smith.
Witnesses to the Revelations (D&C § 67)
After having produced the preface to the Book of Commandments, Smith then inquired of the assembled elders regarding “what testimony they were willing to attach to these commandments which should shortly be sent to the world.” Much like The Book of Mormon, Smith intended that a statement of witnesses should be included with the publication of his revelations—testifying to their veracity. The wording of the testimony the elders were to sign was dictated by Joseph Smith, possibly as revelation, as Joseph’s 1838 history claims that he “received” them. On this occasion, Smith also produced the revelation that would become D&C § 67, though which came first is not clear from the minutes.
In the revelation comprising D&C § 67, Smith addressed the fact that some of the elders present had not received a spiritual conviction of the truthfulness of his revelations, which they had been directed to seek through prayer. The revelation explained to these elders that the reason they had not received such a witness was because “there were fears in your hearts.” The revelation again emphasized that any perceived weaknesses in the revelations were the products of Smith’s imperfections and his inability to “express beyond his language.”
3 Ye endeavored to believe that ye should receive the blessing which was offered unto you; but behold, verily I say unto you there were fears in your hearts, and verily this is the reason that ye did not receive. 4 And now I, the Lord, give unto you a testimony of the truth of these commandments which are lying before you. 5 Your eyes have been upon my servant Joseph Smith, Jun., and his language you have known, and his imperfections you have known; and you have sought in your hearts knowledge that you might express beyond his language; this you also know. Doctrine and Covenants § 67:3–5, emphasis my own. Joseph Smith Papers, Revelation, circa 2 November 1831 [D&C 67]
The revelation continued by offering an alternative method whereby these hesitant elders could obtain a witness of the veracity of the revelations. A challenge was issued that the elders seek out the “most wise among you” to attempt to make a revelation that is like unto “even the least that is among” the revelations produced by Smith. If they succeeded, the elders were justified to say they are not true; if they failed, then the elders “are under condemnation if ye do not bear record that they are true.” One can easily see how this challenge represents a response to Ezra Booth’s claims that Smith was creating the commandments and revelations himself “and the name of the Lord is substituted for that of Smith.”
6 Now, seek ye out of the Book of Commandments, even the least that is among them, and appoint him that is the most wise among you; 7 Or, if there be any among you that shall make one like unto it, then ye are justified in saying that ye do not know that they are true; 8 But if ye cannot make one like unto it, ye are under condemnation if ye do not bear record that they are true. 9 For ye know that there is no unrighteousness in them, and that which is righteous cometh down from above, from the Father of lights. Doctrine and Covenants § 67:6–9, emphasis my own. Joseph Smith Papers, Revelation, circa 2 November 1831 [D&C 67]
According to Joseph Smith’s 1838 history, William E. McLellin was appointed to write the imitation, but utterly failed in his attempt. Upon witnessing this failure, the elders “renewed their faith in the fulness of the gospel and in the truth of the commandments and revelations” and agreed to sign the statement of witnesses produced by Smith. However, according to the Joseph Smith Papers (n. 5), “Neither in his contemporary journal nor in letters he later wrote recalling this conference did McLellin ever mention trying to write a revelation.” Whatever the case, five elders apparently signed the witness testimony at the conference, and the remainder signed sometime before November 11th.
One more thing in the revelation comprising D&C § 67 is worth mentioning at this time, as it further echoes criticisms that were being levied by Ezra Booth. After challenging the elders of the conference to write an imitation of God’s words, the revelation continued by promising to the elders that if they “sufficiently humble” themselves, that “the veil shall be rent and you shall see me and know that I am.” However, the elders would not see the Lord with their carnal or natural senses, but with spiritual senses. Such an experience was promised “when ye are worthy” so that the elders “shall see and know that which was conferred upon you by the hands of my servant Joseph Smith.”
10 And again, verily I say unto you that it is your privilege, and a promise I give unto you that have been ordained unto this ministry, that inasmuch as you strip yourselves from jealousies and fears, and humble yourselves before me, for ye are not sufficiently humble, the veil shall be rent and you shall see me and know that I am—not with the carnal neither natural [mind], but with the spiritual. [The word "mind" is not in the original.] 11 For no man has seen God at any time in the flesh, except quickened by the Spirit of God. 12 Neither can any natural man abide the presence of God, neither after the carnal mind. 13 Ye are not able to abide the presence of God now, neither the ministering of angels; wherefore, continue in patience until ye are perfected. 14 Let not your minds turn back; and when ye are worthy, in mine own due time, ye shall see and know that which was conferred upon you by the hands of my servant Joseph Smith, Jun. Amen. Doctrine and Covenants § 67:10–14, emphasis my own. Joseph Smith Papers, Revelation, circa 2 November 1831 [D&C 67]
Note how this promise echoes Ezra Booth’s claims in his October 24th letter that Smith “does not pretend that he sees [angels] with his natural, but with his spiritual, eyes” and that “it matters not whether his eyes are open or shut; he can see as well one way as the other.” Also note how Booth’s description of the experience of the witnesses to The Book of Mormon parallels Smith’s approach to securing the witnesses to The Book of Commandments: “They were informed that they should see and hear these things by faith, and then they should testify to the world, as though they had seen and heard, as I see a man, and hear his voice.” The controversy regarding the spiritual nature of The Book of Mormon witnesses’ experiences would become a point of dissention again later, when Martin Harris would admit: “I never saw the golden plates, only in a visionary or entranced state” and that he “never saw the plates with his natural eyes only in vision or imagination, neither Oliver nor David & also that the eight witnesses never saw them & hesitated to sign that instrument for that reason, but were persuaded to do it.”
Fire and Ice (D&C § 133)
The day following the conference, Joseph Smith produced another revelation (D&C § 133) that he intended to serve as the Appendix to the Book of Commandments. The contents of this revelation deal largely with the Mormons’ vision of the Second Coming, drawing heavily from the Malachi, Isaiah 63, Matthew 24, and the Revelation of John. Because this section will be covered again later in the year, we won’t dissect it now, with exception of two passages: one that is relevant to our broader discussion, and one that I just find entertaining. The relevant passage comes at the end of the revelation:
57 And for this cause, that men might be made partakers of the glories which were to be revealed, the Lord sent forth the fulness of his gospel, his everlasting covenant, reasoning in plainness and simplicity— 58 To prepare the weak for those things which are coming on the earth, and for the Lord’s errand in the day when the weak shall confound the wise, and the little one become a strong nation, and two shall put their tens of thousands to flight. 59 And by the weak things of the earth the Lord shall thresh the nations by the power of his Spirit. 60 And for this cause these commandments were given; they were commanded to be kept from the world in the day that they were given, but now are to go forth unto all flesh— 61 And this according to the mind and will of the Lord, who ruleth over all flesh. 62 And unto him that repenteth and sanctifieth himself before the Lord shall be given eternal life. 63 And upon them that hearken not to the voice of the Lord shall be fulfilled that which was written by the prophet Moses, that they should be cut off from among the people. 64 And also that which was written by the prophet Malachi: For, behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. 71 Behold, and lo, there are none to deliver you; for ye obeyed not my voice when I called to you out of the heavens; ye believed not my servants, and when they were sent unto you ye received them not. 72 Wherefore, they sealed up the testimony and bound up the law, and ye were delivered over unto darkness. 73 These shall go away into outer darkness, where there is weeping, and wailing, and gnashing of teeth. 74 Behold the Lord your God hath spoken it. Amen. Doctrine and Covenants § 133:57–64, 71–74, emphasis my own. Joseph Smith Papers, Revelation, 3 November 1831 [D&C 133]
The intended closing to the Book of Commandments produced by Smith again shows signs of how he was responding to Ezra Booth’s criticisms. These passages again emphasize that “the weak things of the earth” will be God’s instruments in the latter days, and warn that those who reject God’s revelations will “be cut off from among the people” and face God’s wrathful judgements at Christ’s coming. He especially emphasized that those who “obeyed not my voice when I called” and “believed not my servants” will be cast “into outer darkness, where there is weeping, and wailing, and gnashing of teeth.” The final passage asserting that “the Lord your God hath spoken it” is the intended point these threats of destruction and eternal damnation were intended to reinforce.
Particularly striking—in the context of Ezra Booth’s criticisms—is the passage in verse 60, where the revelation explains that the revelations “were commanded to be kept from the world in the day that they were given, but now are to go forth unto all flesh.” This addressed Booth’s criticism that Smith’s revelations were “concealed from the world” while also responding to the concerns raised by David Whitmer and others, that the decision to publish them in November contradicted a previous revelation given in March.
The other passage I want to highlight is tangential, but something I’ve always found highly entertaining. It relates to the Mormon folk doctrine that the lost tribes of Israel are hidden under the ice at the North Pole, and will emerge in the last days at the time of Christ’s return. Interestingly, Ezra Booth also made mention of this belief in his October 24 letter:
The condition of the ten tribes of Israel since their captivity, unto the present time, has excited considerable anxiety, and given rise to much speculation among the learned. But after all the researches which have been made, the place of their residence has never been satisfactorily ascertained. But these visionaries have discovered their place of residence to be contiguous to the north pole; separated from the rest of the world by impassable mountains of ice and snow. In this sequestered residence, they enjoy the society of Elijah the Prophet, and John the Revelator, and perhaps the three immortalized Nephites. — By and by, the mountains of ice and snow are to give way, and open a passage for the return of these tribes, to the land of Palestine. Ezra Booth, Letter to Rev. Ira Eddy, Nelson, Portage County, 24 Oct. 1831, emphasis my own.
Most members today don’t subscribe to this belief (though some still do), so they might be surprised to learn that there is an allusion to this doctrine in their canonized works:
23 He shall command the great deep, and it shall be driven back into the north countries, and the islands shall become one land; 24 And the land of Jerusalem and the land of Zion shall be turned back into their own place, and the earth shall be like as it was in the days before it was divided. 25 And the Lord, even the Savior, shall stand in the midst of his people, and shall reign over all flesh. 26 And they who are in the north countries shall come in remembrance before the Lord; and their prophets shall hear his voice, and shall no longer stay themselves; and they shall smite the rocks, and the ice shall flow down at their presence. 27 And an highway shall be cast up in the midst of the great deep. Doctrine and Covenants § 133:23–27, emphasis my own. Joseph Smith Papers, Revelation, 3 November 1831 [D&C 133]
A President Like Unto Moses (D&C § 69 & 107b)
On 8 November 1831, Joseph convened another conference to discuss logistics regarding the publication of his revelations. The minutes of this meeting indicate that the primary matter of business was correcting “errors or mistakes which are in commandments and revelations.” Joseph Smith resolved to “correct those errors or mistakes which he may discover by the holy Spirit while reviewing the revelations & commandments.” As explained by the Joseph Smith Papers:
Sidney Rigdon attributed whatever mistakes existed in the revelations to the tedious process of transcribing them and to scribal errors. William E. McLellin, who was present at this conference and who had served as the scribe for a Joseph Smith revelation just ten days earlier, later described the process of recording at least some of the dictated revelations. “The scribe seats himself at a desk or table, with pen, ink and paper,” McLellin explained, while Joseph Smith “enquires of God.” Receiving the words “spiritually,” McLellin continued, Joseph Smith “speaks as he is moved upon by the Holy Ghost,” pausing “for his amanuenses to write and then read aloud each sentence.” By this process of dictation and recital, McLellin reported, the revelations were composed. Joseph Smith Papers, Minutes, 8 November 1831, Historical Introduction
It’s not clear why there would be considerable errors in the revelations if they were produced in the careful manner McLellin described. It is notable, however, that McLellin’s description of how Smith dictated written revelations is remarkably similar to accounts of firsthand witnesses to the translation of The Book of Mormon—which also required substantial editing for publication. Regardless, the revelations were to be edited and corrected for errors and mistakes before publication. Unlike the substantial revisions to the revelations that would occur between the publication of the 1833 Book of Commandments and the 1835 Doctrine and Covenants, most of the changes made in 1831–2 appear to have been minor.
Three days later, on November 11, Smith convened yet another conference to organize the publication effort. While the minutes are sparse in detail, they do indicate that Oliver Cowdery was directed to take the commandments and revelations to Missouri, where William W. Phelps had been commanded to establish a printing office. Smith also produced two revelations on this date, now comprising D&C § 69 and the latter portion of § 107. The first of these is brief and concerns itself commanding John Whitmer to accompany Cowdery to Missouri and to continue his assignment of recording the church’s history there. They were also to take with them the funds that had been consecrated by the Kirtland members for the building of the church in Missouri.
The second revelation corresponds to verses 59–100 of the current D&C § 107. Why they were combined with the beginning portion of D&C § 107—which represents a revelation on the priesthood given in 1835—is not entirely clear, but likely stems from the fact that both revelations deal with the subject of ecclesiastical structure in the church. Most of this section is not relevant to our discussion at present, but a couple of developments are worth mentioning. As summarized by the Joseph Smith Papers:
More generally, it discussed the necessity of appointing additional bishops for the church and designating someone to preside over the entire church as president of the high priesthood. Newel K. Whitney was appointed bishop in Ohio less than a month later, Joseph Smith was designated as president of the high priesthood in January 1832. [...] The 11 November revelation added another level to the disciplinary structure of the church: the president of the high priesthood and his court, or council. Referring to the president of the high priesthood as “like unto Moses,” the revelation declared that he was to officiate in the most important matters of the church. Just as Moses appointed judges to deal with “small matter[s]” and addressed the “great matter[s]” himself, bishops were to act as common judges while the president of the high priesthood and his court would deal with “the most difficult cases of the church.” In addition, the revelation designated the president of the high priesthood as the head of the church and specifically noted that the office of bishop was subordinate to him. Joseph Smith Papers, Revelation, 11 November 1831–B [D&C 107 (partial)], Historical Introduction Emphasis my own.
Smith’s revelation created the office of “President of the High Priesthood”—which position he would personally hold—to preside over the entire church and officiate as the supreme judge in matters of church discipline. This is remarkable given Ezra Booth’s critique published on October 2, wherein he asserted that “Smith gets a commandment that he shall be the ‘head of the Church,’ or that he ‘shall rule the Conference’ […] For this the members of the church must vote, or they will be cast off for rebelling against the commandments of the Lord.”
Financial Beneficiaries of the Revelations (D&C 70)
Finally, on November 12, Smith convened yet another conference in the home of John and Elsa Johnson. This conference was again focused on the the publication of Smith’s revelations, primarily regarding financial compensation for the work of preparing them for publication. The conference minutes reveal that the meeting began with Joseph Smith recognizing the labors of several of the leading elders in the service of the church, especially mentioning Oliver Cowdery and Martin Harris having “labored with me from the begining” and John Whitmer and Sidney Rigdon “also for a considerable time.” These men had each served as scribes for Joseph Smith. The attendees then voted that “Joseph Smith jr. be appointed to dedicate & consecrate these brethren & the sacred writings & all they have entrusted to their care, to the Lord.” The conference also voted to consider the revelations to be published “to be worth to the Church the riches of the whole Earth. Speaking temporally.” Having established the temporal worth of the revelations as equal to that of earthly riches, a revelation (D&C § 70) produced the same day designated several men to be “stewards over the revelations.” As explained by the Joseph Smith Papers:
Now Joseph Smith wanted to compensate those who had worked to record the revelations, as well as others for “adminestering” to his “wants in temporal things.” The conference voted to appoint Smith, Cowdery, Whitmer, and Rigdon to manage the revelations and to provide inheritances in Missouri to the families of those who had assisted Smith temporally. A revelation dictated the same day as the conference sanctioned its decision in regard to the management of the revelations, appointing Smith, Cowdery, Whitmer, and Rigdon, along with Martin Harris and William W. Phelps, as “stewards over the revelations & commandments.” According to the revelation, these stewards would be allowed to use the profits from the publication of the revelations—a potentially substantial sum given an earlier decision to publish ten thousand copies of the Book of Commandments—“for their necessities & their wants.” Joseph Smith Papers, Minutes, 12 November 1831, Historical Introduction
The men designated as “stewards” and permitted to use the profits of the publication of the Book of Commandments were: Joseph Smith, his father, and his brothers Hyrum, William, Samuel, and Don Carlos. Additionally, Sidney Rigdon, Peter Whitmer, Sr., and the each of the remaining Book of Mormon witnesses—Oliver Cowdery, Martin Harris, David Whitmer, John Whitmer, Christian Whitmer, Jacob Whitmer, Peter Whitmer, Jr., and Hiram Page—were also designated as financial beneficiaries of profits from the Book of Commandments. The conference voted that each of these men “be remmemberd to the Bishop in Zion as being worthy of inheritances among the people of the Lord.” That is, they should be given land in Missouri purchased from the funds consecrated to the church.
The revelation Smith produced on this occasion specified of these men that “this is their business in the church of God, to manage them and the concerns thereof, yea, the benefits thereof.” Going further, it explained:
12 He who is appointed to administer spiritual things, the same is worthy of his hire, even as those who are appointed to a stewardship to administer in temporal things; 13 Yea, even more abundantly, which abundance is multiplied unto them through the manifestations of the Spirit. 14 Nevertheless, in your temporal things you shall be equal, and this not grudgingly, otherwise the abundance of the manifestations of the Spirit shall be withheld. 15 Now, this commandment I give unto my servants for their benefit while they remain, for a manifestation of my blessings upon their heads, and for a reward of their diligence and for their security; 16 For food and for raiment; for an inheritance; for houses and for lands, in whatsoever circumstances I, the Lord, shall place them, and whithersoever I, the Lord, shall send them. Doctrine and Covenants § 70:12–16, emphasis my own. Joseph Smith Papers, Revelation, 12 November 1831 [D&C 70]
Turning to the Lesson Manuals (Finally)
With that incredibly lengthy historical background, let’s take a brief look at what lessons the Come, Follow Me manuals serve to members while drawing from D&C § 67–70. As you might imagine, the overarching theme is that the President of the Church operates as God’s chosen mouthpiece on earth. Surprise! This is the theme that we’ve been highlighting over and over again throughout this year. This week’s lesson materials present this message in hefty portions—accounting for, by my rough estimation, about 50–65% of the lesson materials. Some of this is largely an affirmation that the revelations of Joseph Smith are true. As a preview, consider the following section headings from each manual:
Individuals and Families Manual God stands by His servants and the words they speak in His name. Inspiration from the Holy Ghost reflects the will of the Lord. Sunday School Manual The revelations given through Joseph Smith are true and come from God. The inspired words of the Lord’s servants are the Lord’s words. We are accountable for the revelations the Lord has given us. God speaks to us today. Primary Manual The Doctrine and Covenants contains revelations from God. The revelations given through Joseph Smith are true. When our Church leaders speak by inspiration, they speak “the word of the Lord.” Section Headings in the "Come, Follow Me" lesson manuals, 27 June 2021
The Holey History of the Doctrine and Covenants
Something notable about the lesson manuals this week is that they contain exactly zero mentions of Ezra Booth or his public opposition to Smith and the church. This is remarkable given how clearly influenced by Ezra Booth were the decision to publish the Book of Commandments and the additional revelations delivered at this time. To make no mention whatsoever of this historical context is a deliberate decision. Instead, the lessons provide a milquetoast portrayal of the decision to publish the Book of Commandments:
From 1828 to 1831, the Prophet Joseph Smith received many revelations from the Lord, including divine counsel for individuals, instructions on governing the Church, and inspiring visions of the latter days. But many of the Saints hadn’t read them. The revelations weren’t yet published, and the few available copies were handwritten on loose sheets that were circulated among members and carried around by missionaries. Then, in November 1831, Joseph called a council of Church leaders to discuss publishing the revelations. After seeking the Lord’s will, these leaders made plans to publish the Book of Commandments—the precursor to today’s Doctrine and Covenants. Soon everyone would be able to read for themselves the word of God revealed through a living prophet, vivid evidence that “the keys of the mysteries of the kingdom of our Savior are again entrusted to man.” For these and many other reasons, Saints then and now consider these revelations to be “worth … the riches of the whole Earth” Come, Follow Me — Individuals and Families Manual, 27 June 2021
The decision to publish the revelations received by Joseph Smith seems like an easy one, but some early Church leaders weren’t sure it was a good idea. One concern had to do with imperfections in the language Joseph Smith used to write the revelations. The revelation in section 67 came in response to that concern. What do you learn about prophets and revelation from verses 1–9? What additional insights do you gain from 68:3–6? Come, Follow Me — Individuals and Families Manual, 27 June 2021
Understanding the historical background of Doctrine and Covenants 67 could be helpful to a discussion on this section. Perhaps a class member could summarize the circumstances that led to this revelation (see Doctrine and Covenants 67, section heading; Saints, 1:140–43). If we were present in the meeting where publishing the revelations was discussed, what reasons could we give in favor of the idea? What could we say to people who were concerned about imperfections in Joseph Smith’s language? What does section 67 teach us about prophets and revelation? Class members could also share how they have come to know for themselves that these revelations are true. Come, Follow Me — Sunday School Manual, 27 June 2021, emphasis my own.
EDIT: The Church has inexplicably set Chapters 24–49 of their Doctrine and Covenants Stories videos to “Private” on YouTube, making them inaccessible. At present, however, the videos are still available on the church website (1/1/2023).
In November 1831, Church leaders decided to put Joseph Smith’s revelations in a book for everyone to read. Today those revelations are printed in the Doctrine and Covenants. Tell the children about how Joseph Smith’s revelations came to be printed in a book (see “Chapter 23: The Doctrine and Covenants,” Doctrine and Covenants Stories, 90–92, or the corresponding video). Share your testimony that the Doctrine and Covenants contains revelations that can help us today. Share one of your favorite verses from the Doctrine and Covenants. Come, Follow Me — Primary Manual, 27 June 2021, emphasis my own.
Bonus points to any teacher who actually mentions Ezra Booth in their Sunday lessons. I’ll buy a cake for anyone who actually reads Booth’s published letters in their classes at church. Instead of addressing how Smith and associates were responding to criticisms of Ezra Booth, this is what passes for providing historical context:
Explain to the children that the Church leaders at this time decided to publish their testimony of the revelations Joseph Smith had received. When they did, one of the leaders, Levi Hancock, wrote next to his name, “Never to be erased” (see “Testimony, circa 2 November 1831,” Revelation Book 1, 121). Why might Levi Hancock have wanted his name “never to be erased” from the published testimony? Give the children an opportunity to write their testimonies of what they’ve learned so far in the Doctrine and Covenants. Come, Follow Me — Primary Manual, 27 June 2021, emphasis my own.
The explanation here is not as profound as the lessons imply. When Levi Hancock signed the testimony, he did so with a pencil, but then added the words “never to be eraised” when “he saw that the others had signed with a pen.” This is evident today by how his signature has faded, whereas the others are still clearly legible.
In place of an honest and transparent discussion of the history of the Doctrine and Covenants and its predecessor, the Book of Commandments, the lesson focuses on pushing faith-affirming discussions with leading questions that are dripping in confirmation bias:
Show the children the Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price. [...] Ask the children how we can know that the scriptures are true. What do we learn from Doctrine and Covenants 67:4, 9 about the revelations the Lord gave to Joseph Smith? Come, Follow Me — Primary Manual, 27 June 2021, emphasis my own.
Family members could share experiences that have strengthened their faith that the words of the Lord’s servants are “the will of the Lord,” “the mind of the Lord,” and “the power of God unto salvation.” Or they could look for recent general conference messages that apply to a challenge your family may be facing.
Come, Follow Me — Individuals and Families Manual, 27 June 2021, emphasis my own.
The Lord gave certain brethren stewardship over the revelations to take them to Missouri and oversee their publication. In what sense can we see ourselves as stewards over the revelations? What other teachings from this section about stewardship can apply to us?
Come, Follow Me — Sunday School Manual, 27 June 2021, emphasis my own.
“…the sin be upon the heads of the parents.”
One other message that receives considerable attention in this week’s lesson materials is the need for parents to teach their children the doctrines of the church, and to ensure that they are baptized at the age of eight. This message is emphasized in each of the lesson manuals, with a special emphasis in the Primary manual. The section headings for this discussion are variations of “parents are responsible to teach their children,” for the Individuals and Families and Sunday School manuals, and “I can be baptized when I am eight years old” in the lesson for the Junior Primary. For the Senior Primary, the lesson provides instead a discussion on “I can be ‘true and faithful.'”
This entire focus of the lessons stems from a short passage in D&C § 68:25–28, wherein it specifies that “inasmuch as parents have children […] that teach them not to understand of repentance, faith in Christ […] and of baptism and the gift of the Holy Ghost […] when eight years old, the sin be upon the heads of the parents.” From here, the lessons stress the imperative that parents inculcate their children in the doctrines of the church and pressure them to accept baptism at the young age of eight. Consider the following excerpts from the lesson manuals:
President Joy D. Jones, Primary General President, taught, “[A] key to helping children become sin-resistant is to begin at very early ages to lovingly infuse them with basic gospel doctrines and principles—from the scriptures, the Articles of Faith, the For the Strength of Youth booklet, Primary songs, hymns, and our own personal testimonies—that will lead children to the Savior” (“A Sin-Resistant Generation,” Ensign or Liahona, May 2017, 88). According to Doctrine and Covenants 68:25–28, what are some of the “basic gospel doctrines” that President Jones mentioned that parents should teach their children? Why is this important responsibility given to parents? What would you say to a parent who doesn’t feel qualified to teach these things to his or her children? Come, Follow Me — Individuals and Families Manual, 27 June 2021, emphasis my own.
Are there parents in your class—or future parents? Maybe they would benefit from talking about the Lord’s counsel to parents in section 68. For example, perhaps some parents in the class could pick a principle from verses 25–28 and talk about how they try to teach these things to their children (verses 29–31 also have some important principles). Or class members could talk about how their parents have taught them gospel principles. Why is the home the best place for children to learn the gospel? What would we say to parents who feel inadequate or overwhelmed by the duty to teach their children? Come, Follow Me — Sunday School Manual, 27 June 2021, emphasis my own.
In Doctrine and Covenants 68:25–28, the Lord told Joseph Smith that children should learn to have faith in Jesus Christ, repent, and be baptized when they are eight years old. He also said that they should learn to pray and keep God’s commandments. Invite the children to count to eight using their fingers. What is special about being eight years old? Help the children recognize that when they are eight years old, they can be baptized. Using words and phrases found in Doctrine and Covenants 68:25–28, share with them some of the things the Lord wants them to learn about before they are eight (see also Articles of Faith 1:4). Help them understand concepts that might not be familiar to them. Sing with the children a song about baptism, such as “Baptism” or “When I Am Baptized” (Children’s Songbook, 100–101, 103). Ask the children to share how they feel about being baptized and what they can do to prepare. Come, Follow Me — Primary Manual, 27 June 2021, emphasis my own.
The Latter-day Saint doctrine on the age of accountability is an outgrowth of their belief in believers baptism. From the beginning in New York, with the publication of The Book of Mormon, Mormons have always taught that infant baptism is a misguided and abominable practice, because little infants of incapable of sin and are automatically saved by the atonement of Christ. A revelation in June 1829 taught that children were not to be baptized until they had “arrived to the years of accountability,” but an actual age was not specified at this time. Once in Kirtland, as a product of his “translation” of the Bible, Joseph Smith’s revision of Genesis 17:11 taught that “children are not accountable before me till eight years old.” This would have occurred sometime in February or early March 1831. Thereafter, Smith expanded this teaching with D&C § 68:25, as discussed above, and with an additional revelation in 1836 (D&C § 137:10) that specified that children who die before the age of eight are “saved in the celestial kingdom of heaven.”
Latter-day Saints, however, are not the only Christians to teach believers baptism. The doctrine is the hallmark of Baptists of all stripes—who’d have thought? Indeed, the doctrine of believers baptism and of an age of accountability is considered a major theological distinguishing point between Calvinists and non-Calvinists. It is interesting to observe the differences in opinion that have emerged from theologizing on both sides of this debate. Below, I provide two videos that I find illustrate the varieties of opinions on this subject among other Protestant Christian sects. This isn’t intended to promote one interpretation over another, but merely to provide a comparison between what Latter-day Saints teach about baptism and what other Protestant Christians teach about the practice, since it is my experience that what Mormons understand about other Christian churches is often a poorly-informed and over-simplified caricature.
There are toxic ways that the theology surrounding of the proper age of baptism and accountability can manifest on either side of this debate. Paedobaptist doctrines and theology can turn into a toxic culture of shame and self-abasement—one where parents are taught to believe that their deceased and unbaptized children suffer in hell. Conversely, credobaptist doctrines and theology can turn into a toxic culture of pressuring parents to inculcate their children in the faith before they reach the age of accountability, lest their children (and possibly the parents) be condemned to damnation by a vengeful God. The issue is not so much about whether one believes in infant baptism or believers baptism, but in how one uses theology to reinforce either position as the only correct position—coupled with a belief in the salvific necessity of the rite of baptism.
In some ways, Mormon theology navigates an interesting compromise in this debate. Because Mormons believe that all children are saved through Christ, they avoid some of the toxic applications of fundamentalist Calvinist theology. Furthermore, the Latter-day Saint doctrine of vicarious baptism for the deceased softens the blow of theology regarding the necessity of baptism for salvation. However, Mormon theology still finds ways to be applied in harmful and coercive ways, such as the strong community and familial pressure placed on parents of eight-year-old children to have them baptized, as well as the pressure on the children themselves. Contrast that with credobaptist faiths that don’t teach a hard criterion for the “age of accountability,” employing instead a practice where the appropriate age for accepting baptism varies by individual.
Again, I don’t present any of this as providing an answer to any major theological debates. Rather, I present it as an opportunity for myself and others to pause and consider varied perspectives and decide for themselves, rather than uncritically accepting the theology we inherit—something many Mormons are not afforded the opportunity to do.