Opinion: Covenant symbols for covenant living - Finding the covenants in scripture

The 2nd (Hedlock’s wood) Facsimile of Abraham’s Hycephalus.

By Chadwick LaVerl Hyde

The most crucial aspect of our fundamental LDS religion is the temple covenants we make. As fundamentalist latter-day saints our beliefs reside with our families, our lives and our time. We know that the covenants of Abraham are our most important doctrines, yea our most important religion!    

They are the practice and the promise of eternal increase — the exaltation of celestial glory. These covenants were given to Abraham by our heavenly father as a blessing for keeping his commandment to “be ye therefore perfect as I the Lord am perfect.”

My hope here is to solidify faith, and not create contention. This article is not divulging anything. The temple covenant that those among us have made is “not to divulge the token, with its accompanying name and sign.” This is not done in this article. This article hopes to show us that we, LDS fundamentalists, are Abraham’s seed and Abraham’s hope of celestial increase. That is its purpose.

Our covenants are the way to perfection. They are the life of perfection because they require a high degree of perfection for their continued practice. Humility and repentance are required, to be sure, for mistakes and foibles. But perfection is the goal and the covenants are the methodology.

In this article I’d like to provide a few unique insights that Abraham provides for us in this regard. Several years ago a translation to the 2nd facsimile (or the Hedlock wood facsimile of the Hycephalus) of Abraham was given, and I’d like to use that translation to explain important facets of the Abrahamic covenant. While the Hedlock’s wood facsimile was originally incomplete for its time, a rework of the facsimile art was done when the original Hycephalus was rediscovered, thus rendering the symbols more complete and symmetrical. We have a clearer understanding.

First there are four basic principles and ordinances of the gospel. These are clearly listed on the Abrahamic 2nd facsimile at line 9, as follows:

The symbols, from the translation, suggest they are to be read from right to left sequentially on this line. The first symbol denotes “faith” (all these symbols denote the same meaning throughout the entire facsimile).  The second is “repent and turn away” or “repentance”, the third is a universal sign of water denoting “baptism”, and the fourth denotes “the holy spirit” meaning “the gift of the holy ghost.”  These symbols representing the basic principles and ordinances are the preparation for the next line below this which are the temple covenants as we shall see denoted by the tokens of their meanings.

These symbols are to be read from left to right, as the line above them finishes directly above the symbol on the left, as the translation suggests. The first symbol can be seen as knuckles on a hand.  This represents the first token of the Aaronic priesthood. The second symbol shows an identifying mark over the first two knuckles and represents the second token of the Aaronic priesthood. The third symbol represents a straight hand, another hand with an index finger and a thumb close together and pointed upward and a sign of a wound or mark for a hand, this is the first token of the Melchizedek Priesthood.  

Finally, the last symbol denotes a contorted hand with a curved index finger, two straight open middle and wedding fingers and a pinky finger slightly curved. This denotes the Second token of the Melchizedek Priesthood or the Patriarchal Grip. The last two symbols denote the symbol of a body (denoting the washings and anointings of the body) and a foot (denoting the second anointing or washing of the feet).   

Again, all these come from the translation that is being used.

Overall, this shows that Abraham knew of the need of the basic principles of the gospel leading to the more committed aspects of the Abrahamic covenant, and he shared them in this writing long, long ago.  The translation that was given explains this seamlessly and even shows that message it contains therein is the only way to attain to the right hand of God. Perhaps if there is enough interest, the full translation of the 2nd Facsimile could be included in an edition of “The Fundamentalist” as the writings appear to preach exclusively in favor of fundamentalist Mormon theology. Once you read it and have the symbols explained it becomes very difficult to not see and understand them again. They are that simple.

Why do I share this, and what is the significance of this? The most crucial takeaway here is that Abraham was given a series of covenants after accepting certain basic principles and ordinances — just like we did.  Our religion is identical to his and these writings show that Joseph Smith Jr and the other restoration prophets knew this perfectly. The tokens are clearly identified representing the necessary covenants. The discussed translation sheds further light on the importance of certain fundamentalist LDS doctrines being accepted and lived prior to the Lord’s second coming as well. In fact, the 2nd facsimile shows us in its symbols that those who break the law of consecration will ultimately be found on the left hand of God. I share this to help us understand that our religion is progressive one. Meaning that it seeks eternal progression, as each covenant leads to the next until exaltation or perfection is attained (worlds without end). All this was taught to us by Abraham! This is why this 2nd facsimile is so very crucial to our understanding of the covenants.

There are at least three of the four priesthood signs in the facsimile as well:

This is the first sign of the Aaronic Priesthood.

This is the second sign of the Aaronic Priesthood or first sign of the
Melchizedek Priesthood (depending upon which way the hands are held).

This is the second sign of the Melchizedek 
Priesthood (the hands raised and lowered).

Brothers and sisters, this information only serves to reinforce that we fundamentalist latter-day saints have the same principles, ordinances and covenants as those given to Abraham (our mutual father in the faith).  

In the Abrahamic covenants our celestial hopes are truly represented in these signs and tokens of our faith. If we have them, let us keep them and never abandon them. If we do not yet have them, let us seek them and claim them forever.  In Jesus’ name, Amen.

You can reach us at fundamentalistmag@gmail.com.

Opinion: Full Gospel Doctrines for Fulness of Faith

The Garden of Eden

By Chadwick LaVerl Hyde

There are those in the LDS faith that believe their heavenly father, their god and the only god with which they have to do is Michael-Adam—first man!  

They believe that he lived over 900 years on the earth during the earth’s terrestrial state as it sunk into its telestial state.  He lived celestial law, and was surrounded by a terrestrial presence and never, ever sunk into the telestial order.  Not ever!  

He created the earth with the godhead of his previous life; both Elohim (a title for his father in heaven or his first man, Adam) and Jehovah (a title for his Messiah).  But what is rarely discussed and of the most important consequence is how Adam, and quite possibly his son Seth, his wives and others of his children resurrected without the grace of his “only begotten” son—our Savior, Jesus Christ.  This is the crux of exaltation.  To die and resurrect without someone to atone for you.  This is the celestial kingdom and knowing or understanding this is crucial to later practicing it.  I want to discuss this.

There are those that would say that what I am about to discuss cannot comport with the “you can go down one kingdom but cannot ever go up a kingdom” doctrine so clearly preached by Joseph Smith Jr.  However, it not only agrees with it, but it explains its importance.  If Michael was a celestial (and he was) and he went down into a terrestrial world (and he did) then he would have to maintain a terrestrial area around him where no telestial influence could reside (and he did).  Everywhere he existed was a terrestrial area that allowed visitation from the celestial order.  The telestial order that came about was either ostracized (as in the case of the telestial murderer, Cain), or they departed away from it (as the City of Enoch did).  The celestial kingdom cannot, does not and will not reside with the telestial.  It will instruct terrestrials to minister to that kingdom (as discussed in the Section 76 of the Doctrine and Covenants), but these two kingdoms cannot co-exist in the same place together.

The huge and looming question for those new or tender to the fulness of the gospel is how Jesus Christ was sired by Michael-Adam.  To understand this one must understand four very important facts.  First, the primordial generation of Adam were gods.  Brigham explained them in this fashion, and they came to this earth to organize it, to seed it with humanity and to reside for a time in its paradisiacal glory.  Second, Adam, Seth and others resurrected by the “Oath and Covenant of the Priesthood” which is the magnifying of priesthood unto “the renewing of the flesh”.  This was done without the atonement of Jesus Christ, but through the administration of Jehovah at a higher law and higher understanding.  

The scriptures state that there are “just men made holy in the Lord” and that they will “endure the buffetings of Satan” for a time and then will return to the presence of the Lord “after they have paid the uttermost farthing” for their own sins.  These are celestials and they have existed on the earth—as the earth was created by them.  Third, Michael-Adam did not sin, but rather he transgressed celestial law to go down into a terrestrial order for a time.  This means he partook of terrestrial fruit or foodstuff and became captive for a time to a terrestrial order.  He went down a kingdom and was allowed (through the Oath and Covenant of the Priesthood) to go back up.  Fourth and finally, the term “only begotten son” means the only son born on this earth with Adam’s self-resurrected body.  Jesus Christ is the literal flesh son of Michael-Adam who resurrected by the Oath and Covenant of the priesthood and returned to sire him with the virgin maiden Miriam.

The natural conclusions from understanding this is that earth now, or the telestial fallen operate under a system of repentance and forgiveness in Jesus Christ that allows us to raise up unto the primordial system of the “oath and covenant of the priesthood”.  Our telestial sins must be atoned for by Jesus Christ.  They must be removed and abated.  We must be redeemed unto a system or law of celestial order in which we seek self-resurrection under the Oath and Covenant of the Priesthood.  It must happen during this life!  And Jesus Christ is available to fallen beings like us to raise us to a terrestrial order to participate in the covenants that lead to the glories of celestial exaltation being ministered by celestials themselves.

When the temple say “we now follow Adam into the telestial world” it was not telestial where Adam immediate resided and abode.  It was at worst the terrestrial kingdom and at best the celestial kingdom.  Remember that Jehovah (Adam’s redeemer from a prior world) had a covering placed upon him so that while Jehovah was removed from sight, Adam could see his powerful light and hear his voice.  That is the celestial kingdom ministering to the terrestrial.  Cherubim and a flaming sword did guard and occlude the tree of life—meaning his trusted redeemer Jehovah.  Through the Oath and Covenant of the Priesthood his body was once again restored in the presence of the celestials through magnification of his priesthood.  Remember Adam stayed on earth to obey the express command of his heavenly father Elohim to remain with Eve and have seed.  This was the mission and he obeyed.  

Eve desired knowledge from Lucifer and fell.  Adam stayed and partook of terrestrial food and became terrestrial for a time.  Through Adam, Eve was saved back up unto Jehovah and Elohim (thus the Law of the Lord and the Law of Elohim are fully explained as it relates to husbands and wives—as well as the doctrines preached by Joseph Smith Jr that women are saved in righteous child birthing and their righteous husbands resurrect them).

There is no truth more precious than this to the fulness of the gospel—because it explains what Jesus Christ is trying to do for us.  It tells us what he has in store for us.  It is the exaltation in the presence of “the father” that he wants for us.  He wants us to be like Adam in worlds to come.  “This is life eternal”, the scriptures state, “to know thee the only wise and living god and Jesus Christ whom thou (Michel-Adam) hath sent.”

To some fundamentalists, this may be shocking in its brazenness.  Like tearing open the curtains to the windows of the most intimate rooms of the house for the public to see.  But I say without this understanding there is not the faith sufficient to exalt.  The salvation of Christ is neutered, and people sink into philosophical trash heaps of ministerial condescension and the gentilism that ensues.  Such is the consequence of those that throw away celestial law for the praise of men, statehood, bureaucracy or social expedience (as the mainstream LDS appear to do).  I do not want to embarrass or place undue scrutiny upon the pious fundamentalist LDS.  To those that believe, hope and practice what they preach I want to galvanize the doctrine into a creed of faith that leads them to worlds without end.  Because that is what Joseph, Brigham and other restoration prophets did.  

We cannot exalt without plural marriage, the Council of 50 or Kingdom of God, and the United Order (or Cities of Zion as I call them).  Without these things the gospel of Jesus Christ is incomplete.  It renders it vain and futile.  Or less, not full.

Again, I state unequivocally that earth’s first generation had men that resurrected themselves and their wives and children.  Also, I state that “translation” of men is a segue to this through the atonement of Jesus Christ and a precursor for those that fell into the sins that warranted Jesus Christ to pull them out of telestial languishing.  The gospel is that Jesus Christ came to “save us”.  The fulness of the gospel is that Jesus Christ intends as Paul states, to make us “joint heirs unto the father…” who was Adam.  The facts listed above will reinforce the faith needed to accomplish this.  Remember we are to love Michael-Adam with all our hearts, might, minds and strengths.  Jesus Christ is the tool to accomplish this.  The Oath and Covenant of the Priesthood is our goal, and the blessings are to devolve upon our plural families.

I testify of these things to you, my fellow believers in the fulness of the gospel, in his holy name, even Jesus Christ, Amen.

You can reach Chad at fundamnentalistmag@gmail.com.

Excerpt - Truth Magazine: 'KNOW THE TRUTH AND THE TRUTH SHALL MAKE YOU FREE'

By Joseph Musser

This is an excerpt from the first two pages of the first edition of Truth Magazine, published in 1935.

ANNOUNCEMENT

 

WITH this issue TRUTH begins its life journey.  There is need

for the message its columns will bear.  The world is sick.  It

gropes in darkness.  Complete dissolution threatens the

established governments.  The situation can be saved only by

quick and heroic action.  God is the great Physician.  Man must

turn unto him.  It will be our aim to help blaze the way leading

through the maze of perplexity, prejudice, hatred and ignorance,

up toward the "great white throne".  We approach this delicate

but all important task with a deep sense of dependence on the

Lord.  We shall work hard to discharge our duty.

 

        As we view it, the fundamentals governing man's existence

on earth and his efforts to achieve salvation in the life to

come, may be grouped under four general headings:  POLITICAL,

SOCIAL, ECONOMIC and SPIRITUAL.  These four must be fully

coordinated in the lives and actions of man kind before a

complete success is possible.  To the extent that this

co-ordination is perfect, just to that extent may man hope to

achieve.  Growing out of these four governing principles are, of

course, countless shoots and branches, all designed to

strengthen and beautify the parent tree.  But it is to the four

principles mentioned that special attention is now directed.

 

        The POLITICAL part of the world mechanism is sadly out of

order.  All governments are feverishly restless, continuously

engaged in talking peace while pre paring for war, and the whole

earth is in commotion, and men's hearts are failing them.  This

situation can be corrected only when Jesus Christ shall set up

his reign under the form of government known as the Kingdom of

God, which is destined to subvert all other kingdoms and

governments and sweep them from the earth.

 

        TRUTH will endeavor to teach "this gospel of the Kingdom"

as Christ has outlined it, to the end that mankind may receive

full protection in civil and religious rights, finally arriving

at a state of righteousness and universal peace.

 

        The SOCIAL structure of modern Christendom is toppling to

ruin.  A complete breakdown threatens.  The monogamic order of

marriage, the boast of modern civilization, has failed.  Gnawing

at its very vitals, to which the glorious principle of marriage

is slowly but surely succumbing, are the death dealing agencies

of infidelity, birth control and divorce.  The remedy is

comprehended in God's order of marriage known today as Celestial

or Patriarchal marriage.  It was revealed to Abraham by the

Lord, and in the present dispensation was restored through the

"Mormon" Prophet, Joseph Smith.

 

        TRUTH will champion the cause of this great social law and

will endeavor to lead men to a clearer light.

 

        The world has fallen into an ECONOMIC maelstrom, which

threatens commercial destruction.  It struggles seemingly to no

purpose, each effort taking it deeper into the quagmire of

failure.  God, through his Prophet, has said:  "The wisdom of

their wise men shall perish and the understanding of their

prudent men shall he hid."  This prophetic edict is fulfilled in

the present [2] state of world economic bankruptcy.  God alone

can correct the evil.  His cure involves acceptance of what is

known as the "Order of Enoch" or the "United Order", as

instituted during the Apostolic age:

 

     And the multitude of them that believed were of one heart

     and of one soul: neither said any of them that aught of the

     things which he possessed was his own; but they had all

     shines common.  (Acts 4:32)

 

        TRUTH adopts this plan as God's method of bringing men to a

common level, and will advocate its practical adoption in

accordance with latter-day revelation on the subject.

 

        SPIRITUAL life is palsied.  The death rattle in the throat

is heard.  "Lo, here is Christ; or, lo, He is there", is being

thundered from the house tops by those who have no rational

conception of either Christ or his mission.  The modern pharisee

has outdone his ancient brother in hypocrisy and ignorance. 

God's remedy for this bedlam of conflicting creeds and

philosophies is that men shall accept the principle of present

and continuous revelation.  A constant communion between heaven

and earth is the cure.  Without this communion man cannot

succeed; for "Where there is no vision, the people perish."

 

        TRUTH accepts this hypothesis as a self evident fact.  Its

columns will seek to clarify those of God's revelations which

are meant for the guidance of his children in this day, whether

these revelations come through the ancient Jewish scriptures or

through modern sources; whether they are voiced by the mouth of

a Moses, a Confucius, a Swedenborg, a Luther, an Ingersol, or

through our modern Prophets, of which Joseph Smith was the

leader.

 

        The four great pillars of light and progress classified as

POLITICAL, SOCIAL, ECONOMIC, and SPIRITUAL, with all their

devious branches and ramifications will be elucidated on and

championed by TRUTH in accordance with the wisdom and

understanding of its contributors.  We know the task to be a

difficult one.  We approach it in meekness.  In the defense of

truth or in battling error, we will neither court fear nor

favor.  In the words of the late Theodore Roosevelt, "Our spear

knows no brother."  Our guide shall be light and truth.  We

shall always welcome constructive criticism and wholesome

comments.  The columns of TRUTH will teem with the best thoughts

of the great minds of the past as well as those of the present,

upon the subjects treated.

 

        It will be noted that TRUTH begins its career on a very

important date--June 1st--the one hundred and thirty fourth

anniversary of the Birth of Brigham Young.  It is fitting that

this enterprise should be thus launched.  Brigham Young, though

a greatly abused character, and much misunderstood, yet is known

the world over as one of America's greatest colonizers.  He was

clean, wise and courageous a true Christian.  Perhaps no other

man in this dispensation contributed more towards establishing

the truth as revealed through the "Mormon" Prophet, Joseph

Smith, than this great leader.

 

        TRUTH will endeavor to maintain the high standard of faith

and essential works reflected by the life of this great leader,

whose birth is celebrated by our first issue.

 

A STATESMAN'S FAITH

 

        The religious views of statesmen are seldom known, except

to their intimates, until after their biographies are written,

and therefore a letter written by Lord Grey to Mrs. Asquith on

the approaching death of one of her friends is "remarkable

enough" for the London TIMES to quote at length.  Lord Grey was

British Foreign Secretary at the outbreak of the World war.  He

writes:

 

     There is a suffering which purifies, raises and strengthens

     and in which one can see the Crown as well as the Cross,

     but where there is no Crown visible it is terrible even to

     see suffering and must be intolerable to undergo it.  My

     own belief is that if we could know all we should

     understand everything, but there is much in the world that

     cannot be explained without knowing what came before life

     and what is to come after it, and of that we know nothing,

     for faith is not knowledge.  All that we can do is to take

     refuge in reverence and submission.  "God is in Heaven and

     thou upon earth, therefore let thy words be few" is one way

     of expressing the reverence, and:  "I was dumb and opened

     not my mouth for it was Thy doing" is an expression of

     submission.  They are hard things to say, but I don't know

     what else is to be said, and it is better to say them than

     to rail against what we cannot understand, or to attempt to

     belittle it, and put a gloss upon it.  * * *  The abyss is

     unfathomable to those who stand upon the brink, and I fear

     each of us who has to descend into it must find for himself

     or herself on what ledges a foot can be placed, and the

     path by which one can find his way is not always that which

     is practicable for another.  I have been through that which

     would make it very easy for me to die, but that path is no

     use for anyone who has to die and wants live.

We can be reached at fundamentalistmag@gmail.com.

Owen Allred: Rules for Successfully Living Celestial or Plural Marriage

Owen A. Allred

By Owen Allred

In order to be successful in living the holy principal of celestial or plural marriage, there are certain rules and regulations that cannot be varied. Many of our people enter into this principle thinking that they know all about how to handle things, when in reality all they are doing is skimping along and doing what the wife or husband tells them to do, not thinking for themselves.

Let me set forth a few examples of rules that must be obeyed. The biggest problem in almost every family today involves finances, money that is earned in the family and how it is used, how it is distributed. Many times a man, thinking he is doing his wife a favor, tells her that he would like to have her handle the finances for the family. She considers this to be an honor to her. In some cases, a man has even promised his wife that no matter what happens, he will always allow her to handle the finances in the house or in the family. This is a very, very grievous mistake and is often the major reason for some unsuccessful marriages.

The minute a man turns over the finances to his wife and lets her handle the checking account, lets her keep track of the bookkeeping, he is lamed — lately putting her at the head of the family in that area. She has the say — so, she has the right to agree or disagree and say yes or no to any money that Is spent. Then when another wife comes into the family, she becomes subordinate to the wife who handles the finances. No woman should ever handle the finances in a celestial family. This must be solely the responsibility of the man, the head of the family. For no matter how hard a man tries to be just and fair, those who do not handle the finances will always believe that the wife who does handle the finances has priority over them. She uses the funds where she feels they are most needed, while the others have nothing to say about it.

Also, a man must never discuss private problems between him and a wife with another wife. You can even go farther and say that you should not discuss those private problems with anybody who has no right to know about those problems. Keep them to yourself.

A man must not discuss problems with another wife, unless both are involved, or unless all the wives are involved. If a problem is not the business of the other wives, do not take your problems to another wife. Just don’t do it. A man’s privacy with his wife is his business and her business. If a woman does not have enough confidence in her husband to know that he will be honest and true with her, regardless of where be is or whom he is with, then she will always be worried, unhappy and disagreeable.

Another rule to remember is that a wife should not tell her husband or her sister wife by her actions that she does not trust them. This is a very sad thing and causes unending problems. Each must be honest with the others.

Do not accuse another person of wrongdoing if you don’t know the true situation or do not wish to understand it. Ask, do not accuse. Do it in a manner of questioning, such as, “Wife, I don’t understand; is this what happened?” Don’t tell her that this ~ what happened, or, “I know you did!”

Another thing, don’t accuse a wife of not loving you, and a wife must never tell her husband that he doesn’t love her. To do so is immediately telling him that he is a liar and is just pretending to love her and his word is of no value. If love is not there, then do all you can to put it there.

If a husband doesn’t show his love to his wife, she should show him more love. If he does not return that love to her, then she should look for the causes and go to him in sweet patience, not accusing him. The minute she accuses, he feels obligated to come up with defenses, When the husband defends himself, that puts her in the wrong and him in the right, which creates a spirit of antagonism.

Another rule is that, a man cannot allow privileges to one wife that he does not allow to the other wives, without the other wives understanding it and giving their mutual consent. Don’t just give a wife privileges of any kind over and above others that you don’ t let the others know about, lest you create an atmosphere of priority again. Cooperate with all.

Show your wife or husband by word and action that you love them. By so doing, you bless them and the children, for children are happy and loving when they see love unfeigned in their parents.

Get the Spirit of God, the spirit of love in your family, and keep it, more than you would a precious jewel.

These rules should be followed in celestial marriage from beginning to end. Always remember that you can never live celestial marriage without the Spirit of God being with you. Make your. home a house of love and prayer. Remember that. Get the Spirit of God in your family and keep it there.

This is my advice and counsel.

You can reach us at fundamentalistmag@gmail.com.

Excerpt: 1886 Priesthood Succession

The 1886 Revelation to John Taylor.

By Nathan & Robert R. Openshaw

1886 was a difficult year for the Church. 

A great number of Latter-day Saints were convicted of polygamy, and a great many of them, including Apostle Lorenzo Snow, were put in jail.  Some of the Saints who had previously fled to Canada found themselves no longer safe, as it now became against the law there as well.  Two thousand Mormon women involved in plural marriages protested the government's persecution against their husbands, but were largely ignored. Ironically, this was during the same year the statue of liberty was erected; however, it seemed that Mormons weren't entitled to such liberty, freedom and justice as the rest of the Americans were. Even Church President John Taylor had to go into hiding as there was a price on his head for his capture; and his picture (along with George Q. Cannons’) was featured on wanted posters throughout the territory. 

Despite being out of the public's eye, John Taylor still had an important role and mission to fulfill as God's prophet; and even though the United States and many of the Saints had forsaken him, the Lord was mindful of him, and he found refuge in the homes of a few trusted Saints.  John Taylor had faced persecution and death before at the hands of the mob that killed Joseph Smith, but as the Lord revealed to Wilford Woodruff half a decade before Taylor went into hiding, “I have preserved my servant John Taylor for a wise purpose in me.” This book tells the story of how he fulfilled that prophesy, of those who witnessed it, the evidences of what took place, and addresses the accusations since made against these events.

Lorin C. Woolley’s Account 

While the brethren were at the Carlisle residence [in Murray] in May or June of 1886, letters began to come to President John Taylor from such men as John Sharp1, Horace Eldredge, William Jennings, John T. Caine, Abraham Hatch, President Cluff and many other leading men from all over the Church, asking the leaders to do something, as the Gentiles were talking of confiscating their property in connection with the property of the Church. 

These letters not only came from those who were living in the Plural Marriage relation, but also from prominent men who were presiding in various offices of the Church who were not living in that relation. They all urged that something be done to satisfy the Gentiles so that their property would not be confiscated. 

George Q. Cannon, on his own initiative, selected a committee comprising of himself, Hyrum B. Clawson, Franklin S. Richards, John T. Caine and James Jack to get up a statement or Manifesto that would meet the objections urged by the brethren above named. They met from time to time to discuss the situation. From the White home, where President Taylor and companions stopped, after leaving the Carlisle home, they came out to Father's. George Q. Cannon would go and consult with the brethren of the committee, I taking him back and forth each day. [Some were insisting that the Church issue some kind of edict to be used in Congress, concerning the surrendering of Plural Marriage, and that if some policy were not adopted to relieve the strain the government would force the Church to surrender. Much was said in their deliberations for and against some edict or manifesto that had been prepared.] 

On September 26, 1886, George Q. Cannon, Hyrum B. Clawson, Franklin S. Richards, and others, met with President John Taylor at my father's residence at Centerville, Davis County, Utah, and presented a document for President Taylor's consideration. 

President John Taylor

I had just got back from a three days' trip, during most of which time I had been in the saddle, and being greatly fatigued, I had retired to rest. Between one and two o'clock P. M., Brother Bateman came and woke me up and asked me to be at my father's home where a Manifesto was to be discussed. I went there and found there were congregated Samuel Bateman, Charles H. Wilkins, L. John Nuttall, Charles Birrell, George Q. Cannon, Franklin S. Richards and Hyrum B. Clawson. 

We discussed the proposed Manifesto at length, but we were unable to become united in the discussion. Finally George Q. Cannon suggested that President Taylor take the matter up with the Lord and decide the same the next day. [President Taylor replied:  “Do you think that I would decide on such an important matter as that without taking it to the Lord and get His decision and final word on the matter?”]

Brothers Clawson and Richards, were taken back to Salt Lake. That evening I was called to act as guard during the first part of the night, notwithstanding the fact that I was greatly fatigued on account of the three days' trip I had just completed. 

[Two were usually selected each night, and they took turns standing guard to protect the President from trespass or approaching danger. Exceptional activity was exercised by the U.S. Federal Officers in their prosecutions of the Mormon people on account of their family relations in supposed violation of the Federal Laws.] 

The brethren retired to bed soon after nine o'clock. The sleeping rooms were inspected by the guard as was the custom. [Soon after our watch began, Charles H. Birrell reclined on a pallet and went to sleep. President Taylor had entered the south room to retire for the night.] President Taylor's room had no outside door. The windows were heavily screened.

Sometime after the brethren retired and while I was reading the Doctrine and Covenants, I was suddenly attracted to a light appearing under the door leading to President Taylor's room, and was at once startled to hear the voices of men talking there. There were three distinct voices. I was bewildered because it was my duty to keep people out of that room and evidently someone had entered without my knowing it. I made a hasty examination and found the door leading to the room bolted as usual. I then examined the outside of the house and found all the window screens intact. While examining the last window, and feeling greatly agitated, a voice spoke to me, saying, “Can't you feel the Spirit? Why should you worry?” 

At this I returned to my post and continued to hear the voices in the room. They were so audible that although I did not see the parties I could place their positions in the room from the sound of the voices. The three voices continued until about midnight, when one of them left, and the other two continued. One of them I recognized as President John Taylor's voice. I called Charles Birrell and we both sat up until eight o'clock the next morning. 

[The conversation was carried on all night between President Taylor and the visitor, and never discontinued until the day began to dawn – when it ceased and the light disappeared. ... My father came into the room where we were on watch ...]

When President Taylor came out of his room about eight o'clock of the morning of September 27, 1886, we could scarcely look at him on account of the brightness of his personage. [His countenance was very bright and could be seen for several hours after.] He stated, “Brethren, I have had a very pleasant conversation all night with Brother Joseph.”2 (Joseph Smith) I said, “Boss, who is the man that was there until midnight?” 

He asked, “What do you know about it, Lorin?” I told him all about my experience. He said, “Brother Lorin, that was your Lord.”

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Our Journey into Fundamentalism; Clinging to The Iron Rod and Taking the Spirit as Our Guide

Michael and Nichole Knight

By Michael and Nichole Knight

After serving many years in the LDS church, my wife and I decided to discover who held the priesthood position passed from John Taylor and Joseph Smith to John W. Woolley. 

To our surprise, after over two years of serious study and meeting with many LDS break-offs, we found very little records available to make the discovery of the presiding position objectively concrete. While sorting this out, and praying to know how new friends from different groups could get more united, and perhaps share their records, was brought to my mind’s eye mental images and information of a three prong plan that could restore order, power, and community to the priesthood.

Prior to this, I served a two-year LDS mission, as an Elder’s Quorum President, Young Men’s President, temple ordinance worker and was married in the temple to my incredible wife. I’d consistently made an effort to read and obey the word of God, as well as the church handbook. However, after helping a friend who was disaffected from the faith, I soon found the scriptures conflicting with the handbook. After much contemplation and prayer, the Spirit guided me to cling to the iron rod over the handbook. In 2020, I contacted my stake president with questions and a little later my membership was forcibly withdrawn.

Soon after, I attended the largest Christian university in the country, wondering if somehow my testimony that Joseph Smith was a prophet of God might be challenged by biblical scholars. However, I was not disappointed in Smith and the restoration. Instead, I found biblical scholars were merely catching up in most of their theology. Fortunately, taking such a close look at the bible opened my eyes to existent LDS revelations that are often ignored. One doctrine is that the universal/invisible church is distinct from the local/structured church; both are important, real and should be joined when possible.

D&C 10:56-67, 1929-1930

(67) “Behold, this is my doctrine—whosoever repenteth and cometh unto me, the same is my church.”

Mark 3:35

“‘Anyone who does God’s will is my brother and sister and mother.’”

Ensign, 1988, Robinson, Warring against the Saints of God

“individual orientation to the Church of the Lamb or to the great and abominable church is not by membership but by loyalty. . . so there are members of other churches who belong to the Lamb because of their loyalty to him and his life-style. Membership is based more on who has your heart than on who has your records.”

Even though my faith was bolstered, it was a hard time. I was excommunicated, my only brother recently committed suicide, I had a bad spine injury, and our marriage had it’s trials. We decided to fast and pray for direction, and afterwards felt to closely examine the original teachings of the church and examine Mormon Fundamentalism. I then learned of the 1886 revelation. My wife and I investigated different groups, and were prompted to join no group until they demonstrated they had followed scripture laws and could trace the leadership position of John W. Woolley to a current man (not to be compared with one-man-ism). This is where our journey has taken us, in part: the AUB, members of Centennial Park, to the Nourish Families organization, as well as Voices for Dignity, to well-known  FLDS members, to the Second Ward of the AUB, to the Fosters' beautiful sandstone homes, to the Roundy's farm, to the Righteous Branch, to the Laub Ranch, to the Kingdom of God group, with many faith-promoting, spiritual experiences.

After reviewing historical records and scripture laws of priesthood succession - it appeared we found someone who held the position John W. Woolley did - and not because he claimed it. However, we still felt the records could be far more comprehensive. The Spirit of God put in my heart to constantly ask people what was keeping them from being more united, as it seemed burned into my soul with love from our Father, our Abba. The first time I asked a group about being united, I was warned against being Mighty and Strong, and I said something like “what’s that?”, being a convert.

While on a trip to Adam-Ondi-Ahman and the Laub Ranch, we stopped in eastern Kansas City, MO (we later learned was the Independence area). In the morning, during prayer and pondering how different groups and independents might work together despite differences, a three prong-plan containing mental images conveying information came to my mind by inspiration. This went on for around an hour. It was so beautiful and restorative that my eyes leaked tears of joy as I lay silently in bed. I came to understand the priesthood wasn’t bound by group but by priesthood law, (which opened my realization that many groups may have decentralized, actionable Melchizedek priesthood) and that the Saints could restore order, power and community to the priesthood through voluntary effort (2zion.org). From Mexico to Alaska, Saints could share records, compile doctrines, have a safety network and get enjoined in all-things-life through an online platform. It’s my testimony that we don’t need to wait for One Mighty and Strong to keep the covenant of sacrifice made in the first endowment, to give all we must establish Zion.

Only a week later, near midnight on Easter Sunday, 2023, occurred a wonderful experience from the Lord. My wife was healed in a way I won’t recount and we came to a far better understanding of our Savior. Life has had a huge upward trend since that experience. It’s my testimony that He is real and living. In His name, Yeshua (Hebrew) Messiah, Amen.

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Excerpt: LDS Church Authority and New Plural Marriages, 1890 to 1904

LDS historian D. Michael Quinn

By D. Michael Quinn (1944-2021)

On 24 September 1890, President Wilford Woodruff issued his famous Manifesto which stated in part, ". . . and I deny that either forty or any other number of plural marriages have during the period [since June 1889] been solemnized in our temples or in any other place in the Territory," and concluded, "And I now publicly declare that my advice to the Latter day Saints is to refrain from contracting any marriage forbidden by the law of the land." 

The Church  owned Deseret Evening News editorialized on 30 September: "Anyone who calls the language of President Woodruff's declaration 'indefinite' must be either exceedingly dense or determined to find fault. It is so definite that its meaning cannot be mistaken by any one who understands simple English." On 3 October it added, "Nothing could be more direct and unambiguous than the language of President Woodruff, nor could anything be more authoritative."

A few days after this last editorial, the Church authorities presented this "unambiguous" document for a sustaining vote of the general conference. Yet during the next thirteen and a half years, members of the First Presidency individually or as a unit published twenty four denials that any new plural marriages were being performed. 

The climax of that series of little manifestoes was the "Second Manifesto" on plural marriage sustained by a vote of a general conference. President Joseph F. Smith's statement of 6 April 1904, read in part:

 

Inasmuch as there are numerous reports in circulation that plural marriages have been entered into contrary to the official declaration of President Woodruff, of September 24, 1890, commonly called the Manifesto . . . I, Joseph F. Smith, President of the Church of Jesus Christ of Latter day Saints, hereby affirm and declare that no such marriages have been solemnized with the sanction, consent or knowledge of the Church of Jesus Christ of Latter day Saints.

 

Several questions would quite naturally occur to the most casual reader of this cloud of public denials and clarifications of an "unambiguous" document. The complexity of the Manifesto of 1890 is indicated by the diversity of answers published since 1904.

 

What was the 1890 Manifesto? After the document's acceptance by the October general conference, the Salt Lake Herald (of which Apostle Heber J. Grant was publisher) editorialized that the anti Mormon Salt Lake Tribune "pretends the declaration is a revelation . . . although no one today has heard anyone except the lying sheet say it was a revelation."

The majority report of a U.S. Senate Committee declared in bold heading in 1906, "THE MANIFESTO IS A DECEPTION." The Manifesto was "a COVENANT WITH DEATH and an AGREEMENT WITH HELL," according to Lorin C. Woolley and his polygamist followers among the Latter day Saints from the 1930s onward. 

The Manifesto was "merely a tactical maneuver," according to historian Klaus J. Hansen, but to historians James B. Allen and Glen M. Leonard it "was not simply a political document." And bringing the discussion full circle to the sectarian newspaper battles of 1890, Apostle Joseph Fielding Smith did not specifically identify the Manifesto as a revelation in 1922, but affirmed that "the word of the Lord came to him [Wilford Woodruff] in a revelation suspending the practice of plural marriage," Apostle John A. Widtsoe wrote in 1940 that the Manifesto "was the product of revelation."

***

 

Who wrote the Manifesto? For most writers and commentators about the Manifesto, the answer to that question is so obvious that they find it unnecessary to go beyond identifying the document as Wilford Woodruff's Manifesto. However, when asked about the witness stand, a secretary in the First Presidency's office, George Reynolds, testified in 1904, "I assisted to write it," in collaboration with Charles W. Penrose and John R. Winder who "transcribed the notes and changed the language slightly to adapt it for publication." Moving far beyond that statement, John W. Woolley told his polygamist followers in the 1920s that "Judge Zane [a non Mormon] had as much to do with it [the Manifesto] as Wilford Woodruff except to sign it," and Lorin C. Woolley told Mormon Fundamentalist that Wilford Woodruff was not the author of the Manifesto but that it was actually written by Charles W. Penrose, Frank J. Cannon, and "John H. White, the butcher," revised by non Mormon federal officials, and that Woodruff merely signed it. Moreover, Woolley and his Fundamentalist followers have accused George Q. Cannon of pressuring Presidents Taylor and Woodruff to write a manifesto abandoning plural marriage, and at least one Fundamentalist called him "The Great Mormon Judas."

 

Were new plural marriages actually performed after the 1890 Manifesto? In 1907, the First Presidency announced, "When all the circumstances are weighed, the wonder is, not that there have been sporadic cases of plural marriage, but that such cases have been so few." In 1922, Church Historian Joseph Fielding Smith wrote that "some plural marriages had been entered into contrary to the announcement of President Woodruff, and also a statement made by President Lorenzo Snow." Assistant Church Historian B. H. Roberts wrote in the Church's centennial history that "the injunction of said Manifesto had not been strictly adhered to even by some high officials of the Church of Latter day Saints and people misled by them."

 

Who performed and entered into these new plural marriages from 1890 to 1904? "A few over zealous individuals" according to the First Presidency statement of 1907; "a few misguided members of the Church," according to the First Presidency statement of 1933; "devoted but misled members of the Church," according to Apostle John A. Widtsoe in 1951; "some high officials of the Church" according to B. H. Roberts's centennial history which later identified them as Apostles John W. Taylor and Matthias F. Cowley who were dropped from the Quorum of the Twelve in 1906 because they were out of harmony with the First Presidency concerning the Manifesto; "a few Church authorities," according to historians Allen and Leonard in 1976; some "diehards" according to historians Arrington and Bitton in 1979; "some who held the sealing power. The most prominent among those was John W. Taylor of the Twelve," according to the Secretary to the First Presidency in 1984.

 

***

 

How many new plural marriages were performed between 1890 and 1904? The anti Mormon Salt Lake Tribune estimated in 1910 that there were "about two thousand," which echoed by the schismatic Mormon Fundamentalists forty years later. On the other hand, until recently, the official and semiofficial publications of the Church simply rephrased the First Presidency 1907 statement that there were "few" new plural marriage from 1890 to 1904, Historians Arrington and Bitton increased that estimate in 1983 by lawyer historian Kenneth L. Cannon II of an annual statistical chart of 150 polygamous marriages from 1890 to 1904 apparently caused a dramatic shift in the official presentation of numbers. In 1984, "a comparatively large number of polygamous marriages had been performed after the Manifesto."

 

And finally, to what extent were new plural marriages performed from 1890 to 1904 with Church authority? Aside from denials of the First Presidency already cited, the Deseret Evening News editorialized in 1911, "There is absolutely no truth in the allegation that plural marriages have been entered into with [the] sanction of the Church since the manifesto." Apostle John A. Widtsoe wrote in 1936, "Since that day [6 October 1890] no plural marriage has been performed with the sanction or

authority of the Church," BYU historian Gustive O. Larson wrote in 1958 that "While Presidents Woodruff, Snow, and Smith maintained monogamous integrity of the Church, plural marriages were being performed secretly by two members of the Apostles' Quorum," Counselor Stephen L Richards wrote in 1961, "Since that time [1890], entering into plural marriage has been construed to be an offense against the laws of the Church," Apostle Gordon B. Hinckley wrote in 1969, "Since that time [September 1890] the Church has neither practiced nor sanctioned such marriage," Apostle Mark E.

Petersen wrote in 1974 that "the Manifesto put an end to all legal plural marriages," historians Allen and Leonard wrote in 1976 that the performance of new plural marriages outside of Utah from 1890 to 1904 "was without official sanction from the First Presidency," and historians Arrington and Bitton reaffirmed in 1979 that these plural marriages were "without the sanction of church authority." 

Significantly, the schismatic Mormon polygamists accept at face value all of these statements, and use them in connection with evidence of the performance of new plural marriages after 1890 as an argument justifying the continued performance of polygamy to the present:

 

By this action of President John Taylor [in 1886], which it must be assumed was taken in accordance with instructions from the Lord, additional machinery for the continuance of the Celestial order of marriage was set up....It had been entered into by members of the Priesthood wholly apart and independent of the Church... It was under this authority conferred under the hands of John Taylor that Anthony W. Ivins exercised the sealing powers in Mexico, after the Church adopted the Manifesto. It was by this authority that John Henry Smith, John W. Taylor, Abraham Owen Woodruff and others joined people in the Patriarchal order of marriage after the issuance of the Manifesto; and it was by the same authority that Abraham H. Cannon, a member of the quorum of the Twelve, entered into Plural marriage, after the Manifesto. The Church neither approved nor disapproved these several actions.

 

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