On Divine Authority Cd 3: 7-13
There is an upper room in a building known as the "Old Brick Store" which stood on Water Street in Nauvoo. That building functioned both as the locus for the Relief Society and its organization and many of its meetings, and for priesthood meetings. There was even a time, because the Prophet anticipated he would not live to see the Temple completely finished, when it functioned as a makeshift, or improvised, Temple. And that upper room was dedicated for the giving of specific Temple ordinances.
The date of the meeting we are to discuss has been difficult to establish, but the best reckoning leads us to Late March and probably the 26th of March, which was a tuesday in 1844. That date is very signifigant. Go back for a moment to Liberty Jail. I constantly struggle with the irony of calling a jail "Liberty", but it was Liberty Jail. Joseph has been incarcerated starting in late fall, and now we are around March. Its been a cold, harsh, winter. In late March of 1839 Joseph cries out "Oh God, where art thou?" and asks the soul question "How long O Lord?". He isn't just asking how long will he and Hyrum, and Alexander McCray, and Lyman White be in jail. He's asking how long will the Lord forbear coming down to somehow interact with the suffering saints, who he has learned from almost daily visits, are being housedriven, raped, burned, pillaged, and told that if they don't leave the state they will be "exterminated". "How long O Lord ?"
He receives on that occasion an answer you all know. It's in a letter, and then put in three sections of the Doctrine and Covenants. "My son, peace be unto thy soul."I jump over the glorious prose, which for me is both in terms of literature and in terms of the devotional religious significance comparable to to the psalms, and take you to the last two sentences of what he wrote under inspiration. He was told " Joseph thy days are known and thy years shall not be numbered less, wherefore fear not what man can do, for their bonds are set." The date for that revelation is the 26th of March 1839.
The prophet confided to his mother, and to his associate Lymann White but told him not to say anything about it until afterward. And to one or two others, that what he had exactly been told in that experience was "Joseph, if you follow the Spirit, you have about five years to live."
Five years later, to the day, Joseph spends all day with the twelve and "Rolls off", as Willard Richards and Wilford Woodruff say, rolls off the responsibility of the kingdom and the Priesthood upon the Twelve. It is known now in our annals as The Last Charge meeting. Not one day before the fifth year had elapsed and not one day after. Just in case, I take it, that the "about five years" meant five years and one minute. Actually his life continued for another Two and a half months, but it was just April, May and June, and then he was gone.
So we know the place, we know the time. Now who was present on that occasion? Who were invited? I first remind you that the background tells us that the prophet had been meeting with the Twelve, and often with other officers and teachers, not only every day but sometimes twice a day, three times a day. My superficial study comes up with thirty-nine meetings, between January and March twenty-sixth that are recorded, that could have been prayer meetings and instruction meetings. This kept up so persistently that finally Orson Pratt kind of lamented to one of the brethren "Joseph gives us no rest, and when I ask him why he says "the Spirit urges me." Erastus Snow who attended many of the meetings said later that he learned more in those three months than he had learned in his entire life before.
As the climax of all those meetings, and in his last actual official meeting with the Twelve, he held this meeting in the upper room. So yes we know the Twelve, all of them except three were present. Who were the three who weren't? Three who later faded away. That may be symbolic and signifigant. Namely the prophets brother William, who had been told in a blessing that he would have a rebellious heart. But also told that in due time he would come humbly back. John E. Page, who had withdrawn from his assigned mission to go to Palestine and had lost a great deal of his commitment. And then Amasa Lyman who, after this, split off a group intending as he said to take them to Texas.
But the others who were there present, and who then and after were to their deaths were faithful were: Brigham Young, Heber C. Kimball, orson Hyde, Parley P. Pratt, Orson pratt, John Taylor, George A. Smith, Wilford Woodruff, Wilard Richards, and shortly three other men were appointed to the Twelve who likewise remained faithful and who were also present that day. Namely Lorenzo Snow, Erastus Snow, and Franklin D. Richards. Question: Who else was present? Answer: The wives of each of these brethren. So this was not exclusively a male gathering. Faithful women were present.
Many many years later Wilford Woodruff was in a meeting in Logan and referred to this meeting in Logan and spoke of the prophets conferring the keys, and then said "I would like to have all that were present in that meeting, and who are present in this one, to stand up." And among those who stood up, I'm not gonna name the men, but just to name the women: Lucy Walker Kimball, Margaret P . Young, Emaline B. Wells, Mary A.C. Lambert, Harriet henderson, Zina B.H. Young, Bathsheba W. Smith. I have been unable to determine whether Eliza R Snow was present. I would expect that she would have been. And also I'm interested in the question of whether Emma, the prophets wife, was there. I cannot so far find that out.
There were some younger men there, and as a matter of fact, the prophet called two very trusted teenagers to provide water for what would be washing of feet, comparable to the washing of the feet that occured in the last supper room in the days of Jesus. That meant quite alot of water. They had to bring it up from the river, they had to arrange block and tackle and pull it up in great quantities to the second level, the upper room of the brick store. They did so faithfully and told no one.
We also learn from another man who was present, namely Benjamin F. Johnson, that in this room, and it must have been crowded, were members of what had come to be known as the council. The council of Fifty who were men, some of whom belonged to the church, but not all. And also persons who had commited themselves to a principle, which is glorious, and which we've mentioned in earlier lectures, namely the principle which is summarized in a statement of Joseph Smith. He said once in a meeting in Nauvoo "If I were the Emperor of the world, if I had control of the entire earth, I would guarantee every man, woman and child his religious rights." Well this group, the council of fifty, was a kind of political group commited to constitutional government, and to the guaranteeing in the widening effect of the constitution which still operates more or less well in this country. They intended, they were charged and had the vision of, extending it worldwide to every country that would receive it.
Next question: Why was such a meeting crucial? Hadn't by now Joseph Smith performed ordinations, taken care of conferring the highest ordinances of the kingdom upon those people? The answer is yes and no. he had performed, and himself received, the crucial ordinances. But now he did them anew. He and Hyrum administered the ordinances all morning that day. I cannot find exact descritions of what they did, but there was solemn prayer, followed by singing, and then those two men performed the ordinances with all present as witnesses.
In that same room some weeks before the prophet had called together the Relief Society and its leaders and had offered a long prayer. We have three different sources that tell us that in that prayer he in effect, in the presence of these dear sisters, and having said a little bit causticly that the world would not be troubled with him much longer and hinting as it turned out the truth, that this would be his last meeting with them, He gave a comprehensive prayer both for them and for the future of the Relief Society. Now apparently he did the same. This was a summary of summaries in his anxiety about his own imminant departure.
He said in one of his accounts of what was done that he conducted them through every ordinance of the Holy priesthood according to the pattern he had seen in vision. So here is another instance where he wasn't simply proceeding, line upon line as it were, experimentally. But was actually carrying out in action what he had in vision, or been given in vision.
In the afternon, and theres no indication of whether they broke the meeting and went home for lunch or whether they stayed together and probably continued in fasting, but in the afternoon, he Joseph stood before them and spoke for 3 consecutive hours. that's a long time to speak. He did not stand at a pulpit as I am doing. He apparently walked back and forth, gave a little more relief. But to describe now what was said I must first describe a litle of how they felt while it was being said. Lets remind ourselves that the men we're speaking about, and their dear wives, had seen the prophet in many circumstances official and informal and recognized when the Spirit of Revelation was upon him.
I will span a entire half century and become even more personal this way. There is a record, and I'm not talking about paper record, I'm talking about a kind of cylinder. The first graphaphone, or "talking machine" as they call it, that was available and useable at least as far as we know out here, was brought in to Wilford Woodruff when he was exactly 90 years old. And someone put it down on his desk and said "President Woodruff you can talk into this and it will talk back what you talk." That was a novel idea, now they could have simply pushed ,as it were, a microphone in front of him and said "Go ahead", they put that down in front of him and he started off "I bear my testimony..." and then he proceeded. That was recorded and is now in the church archives. I have heard it played back. I can say to you, that though it isancient and staticy, there is an attending spirit in that recording. And what he says, among other things:
"I was present, and I am the only man now living who was, in a meeting in Nauvoo in 1844 when the prophet stood before us for three hours" and now I'm gonna lift about four sentances that he repeats in many other discources "he was clothed with a power I had never beheld in any man in the flesh, his face shone like amber. The majesty of the glory of God was upon him. He was transfigured before us as far as it is possible to be transfigured in this world. His charge is still ringing in my ears."
Alright, that's Wilford. But every one of the others who were there, I've traced their lives and I've traced their discources, every one refers to this meeting and often many times. And they all agree, that though they had heard the prophet in inspired circumstances before, this was the climax for them. The glory of God, a veritable sheen, was upon him.
What did he say? Well the earliest document we have to tell us the answer to that is prepared by orson Hyde. And it was that document that was referred to in a recent General Conference, by Elder Boyd K Packer, who was explaining the principle that each of the Twelve holds the keys of the kingdom, but that only one at a time, namely the senior member of the Twelve acts as the president of the church. And there is no manipulation or politicing or seeking the position. That is impossible. The power of life and death is in the hands of God, and He sees to it that the person He wants to lead the church suceeds all others, he survives and becomes President.
Well Orson Hyde wrote down later, and I think part of the reason these things were not written down later and I think part of the reason these things were not written and published at the time, is that the Twelve themselves had been told, not just by the prophet, but by others, that once the prophet was gone, and they could not quite face that possibility, their lives would in likewise manner be in jeapordy. And so this was kept, as it were, discretely.
But Orson Hyde records, and says that the following things were said "Brethren" and I have to add that he says on that occasion the prophet seemed somewhat depressed in spirit and that he oppened his heart. The depression in other ways I think can be chronicled. He had hoped, he had yearned, to live to see the temple finished, and it was not to be. He said in prayer "O Lord, if only I can live for that, then it will be enough." He talked almost like the man who had been promised that he would not die until he saw in the flesh the Messiah. That was Simeon, and then he saw him in the temple and said it was enough.
"Brethren, the Lord bids me hasten the work in which we are engaged. He will not suffer that you should wait for your endowment until the temple is done. Some important scene is near, it may be that my enemies will kill me, and in case they should and the keys and power which rest upon me are not imparted to you they will be lost from the earth. But if I can only suceed in placing them upon your heads, then let me fall a victim to the murderous hands if God suffers it. And I can go with all the pleasure and satisfaction knowing that my work is done, and the foundation laid on which the Kingdom of God is to be reared in this dispensation of the fulness of times. Upon the shoulders of the Twelve must the responsibility of leading this church henceforth rest, until you shall appoint others to succeed you. Your enemies cannot kill you all at once, and should any of you be killed you can lay your hands upon others and fill up your quorum. Thus can this power and these keys be perpetuated in the earth. Brethren, you may have many storms to pass through and many sore trials await you. You will know what it is to be bound with chains and with fetters for this causes sake. God knows I pity you and feel for you, but if you're called to lay down your lives, die like men, and pass immediately beyond the reach of your enemies. After they had killed you, they can harm you no more. Should you have to walk right into danger and the very jaws of death, fear no evil. Jesus Christ has died before you."
Then, says Orson Hyde, he confirmed by the holy annointing. Joseph and Hyrum confirmed. And then he walked the floor and threw back the collar of his coat upon his shoulders and said " I roll the burden and responsibility of leading this church from my shoulders to yours. Now round up your shoulders and stand under it like men, for the Lord is going to let me rest a while." Wilford Woodruff adds that he said in that same context "You must now round up your shoulders and bear off the kingdom, or oyu will be damned."
They had received such light, that they were totally responsible. He had known that burden and now he was no longer completely alone. Earlier than this occasion he had said in a discource "If a man gets the fulnes of the priesthood of God, he has to get it in the same way Jesus Christ obtained it. And that was by keeping all the commandments and obeying all the ordinances of the house of the Lord."
Incidentally the phrase "Keeping all the commandments" is an editorial phrase that was added. The original statement just says "obeying all the ordinances of the house of the Lord" which of coarce includes keeping all the commandments. But I stress that it was an ordinance giving event, not simply a teaching event.
Then the prophet said, I think anticipating the many who would fall and fail. "Many men will say, I will never forsake you. I will stand by you at all times. But the moment you teach them some of the mysteries of the kingdom of God, that are retained in the heavens, that are to be revealed to the children of men when they are prepared for them, they will be the first to stone you and put you to death."
Among those who were involved in the Nauvoo expositor, and perhaps the actual forment of the mob in Warsaw and then in Carthage were men who had received the ordinances of the temple. Among them William Law.
Well now the prophet is rejoicing. And now I read to you from the journals of those who were present on the aftermath. To demonstrate a little of his felings on this occasion. Heber C. Kimball says after he had rolled off the load, he jumped and clapped his hands like a young schoolboy let out to play. Says Parley P Pratt, he rejoiced exceedingly. Says another, he says "The weight of this kingdom is a millstone around my neck, but I'm going to roll it off and then the kingdom of God will go on." Some say he walked back and forth in another hall that day and said "Hallelujah, Hallelujah, Hallelujah I have done what King Solomon and Hyrum could not do. I have set up the kingdom no more to be thrown down forever. Nor never to be given to another people."
Now you'll remember the last two phrases from the prophecy of Daniel, that in the last days the kingdom would be established and would roll forth as a stone cut out of the mountain without hands. It would eventually fill the earth and there would not be the neccesity to give it to another people for there would be a righteous remnant who would be true to it to the end.
What did King Solomon and Hyrum try to do? Hyrum was a King of Tyre contemporaneous with Solomon. Together they were the two great builders in that period. And for various supplies: oil, wheat, barley, wine, that came from them the kingdom of Judah, Hyrum furnished wood and other things. Stone, for the building of the Temple. Neither of them, and not either David, were able to build temples that would last and which would ultimately be dedicated with the fulness of the priesthood. They or their posterity failed. Hyrum therefore is symbolic of the worlds eforts to build great temples. he builtone idolatric temple to the godess Astart. Solomon built a temple to the true and living God. And it lasted for a time, but then was destroyed, and replaced, and that too was replaced.
Now Joseph Smith, the prophet of the last dispensation knows, and his brethren and sisters with him, that this time the temple will be established. All of its ordinances revealed, and then, no matter what happens to him, those powers will continue down until Christ himself can come and takeover as it were the earth and his temples and fill them with his glory. He rejoiced exceedingly.
I turn now to the three implications of this, which I think apply to our time as they did in his own. In connection with these conferrals the prophet Joseph talked about a key that would never rust. "I will give you" he said "a key that will never rust." meaning it will always fit the lock. It will be true to the end of time. What was the key? Now that the Twelve have received all of the keys and authorities and powers, and all of the ordinances of the kingdom of God, sufficient to lead to the Celestial Kingdom. They are the safety of the church. They are the ones who can be counted on to be faithful to the end.
Now he said, specifically, "Always go", he said this in the context that there will be many dissenters, "there will be others who aspire to lead, there will be others who claim authority. Always go with the majority of the Twelve and the records of the church." No other religious movement that has spun off from us or from any other can pass that test. Not one. Any claim made by any one that a given individual has special access or special authority, or a given institution is the real church, We know because of that unrusting key, is a mistake. The Twelve, and the majority of the Twelve, are the good ship Zion that will not sink. It will not fail, and it will not be given to another people. The kingdom is established. Permanently. And this is the first dispensation in which this has been true.
The second implication has to do with the reality that these men and women who receive these, we think of them as special blesings, are only the foreruners of blesings that you and I are promised. On the god ship Zion, to keep the figure, there are no passengers. All are members of the crew. But more than that, al are if you will, the captain. And eat at the captains table, with the captains counterpart woman. who ever heard of a shepherd and a shepherdess? We. Who ever heard of a priest and a priestess? We. Who ever heard of a prophet and a prophetes? We. These blessings are not given only to men. They are given, all of them, ultimately to women. How? In the House of the Lord. Sacred place, whereby we covenant and promise, not to betray what is sacred. To keep it in our hearts and sacred. And to be true to the further instruction of light and truth that can come in a house of revelation which is his temple.
The third implication I would like to talk about is the imagery of how the kingdom will grow. We spent an evening talking about Josephs version of the church. But I remind you again in this context of the different ways the prophet had of speaking about the unfolding from litle things to great things. "You have no idea" he kept saying to the brethren. Even in the last part of his life "You have no idea that from the most tiny transactions, a mere baptism here, a mere act there, things of such magnitude as you cannot comprehend will result." Well the image i remind you again he loved was the image of the mustard tree.
A mustard seed is the smallest almost of all seeds in the midle east, but unlike other small seds it doesent just bring forth grass, it brings forth a tree. Said Joseph, using that image, "The kingdom of God is like a grain of mustard seed. it is small but brings forth a large tree, and the fowls lodge in the branchs." "The fowls" now he explains the parable "The fowls are the angels, Thus angels come down, combine together to gather their children and gather them. We cannot be made perfect without them, nor they without us. When these things are done the Son of Man will decend. The Ancient of days, that Adam, will sit. And in the very same valley of Adam-ondi-ahman where he rose up anciently and blessed his posterity down to the last generation. "We' Joseph speaking of you and me "may come to an innumerable company of angels. All the worthys who have gone before. Have communion with them and receive instruction from them. All the ordinances and blesings are in the church.
Joseph Smith, to sum it up, craved from the day the church was organized, to live to see the day when the kingdom would be established so firmly the Lord would be able to build it up faster than the devil could tear it down. Anabolism and cantabolism are at work in the organic orginazation called the church as they are in the human body. The building and the creation of new life cells continues, but there are others who die and are sluffed off. There is no question that the kingdom will roll forth, the only question is "will you and I be part of it?" Quickened by it, nourished by it, and powerful in our efforts to build it up and testify of it in the whole world.
So my concluding testimony is, that just as I was quickened in hearing the distant staticy voice of the faithful man of God named Wilford Woodruff. I can say that reading as I have these accounts of that great and glorious and tranfiguring meeting. I have received from on High the same burning spirit and asurance that these things are true. That God cared to get back in the world for the benefit of all mankind both living and dead, the fulness of the keys of the priesthood, and the fulness of the ordinances that transform you and me. That burning, which is like fire, is the testimony that all those who have a testimony of Jesus the Christ need to cope with this time and this place in these circumstances.
I bear it in the name of Jesus Christ, Amen.
Truman Madsen