AML Quote from 6-7-57: From the commencement of our journey, which was on the 18th of April that we left San Bernardino, we encountered nothing but those vicissitudes that are common in journeying. When we came within twelve miles of where the road that we travel leaves the Rio Virgin, I there left the company that I was travelling with; and, in company with Elder David Savage and an Indian guide, I crossed over the mountain between the California road and Santa Clara; and in this we found a great deal of labour. We were assured by our guide that there was a good road, and that we could take our mules along. To be sure, they told us that we could not take our wagons. We were desirous to visit those brethren; for the Presidency had expressed their wish for us to do so as we came along. Brother Rich was confined to the train with his family, which accounts for my going with but one man and a guide. When we had performed a part of the day's journey, and had passed over a ridge which we had to cross, we concluded that we were getting along finely, and that the words of our Indian friend were true in relation to its being a very good way to travel. But when we came to enquire the course we had next to take, we learned that, instead of passing up a "gravel wash," our road, as indicated by our guide, wound into the face of the most forbidding of the hills that were in the way. Our guide indicated by his stick that we commenced at the wash, and then wound up the mountain until his stick rested against the highest points on the mountain in front of us! I did not think much of backing out; but I was well satisfied that, if I had seen the mountains before I had started, I should not have undertaken the trip.
We went along, and, by hard labour, succeeded in climbing up the mountain. My mule helped herself along, and I got up the best way I could. I would climb 50 or 60 yards on my hands and feet, and then I would have to stop and rest. We made the toilsome trip over the high mountain which I before alluded to, and then we were gratified by the assurance that there was nothing to do but to climb over another about as bad as the one we had just succe[e]ded in surmounting; and night was upon us. This surmounted, we found ourselves travelling down the gentle wash leading, as we subsequently learned, to Santa Clara. And after feeding to our guide some bread and water——the last we had, we asked which was the way to Jacob's "Wickyup." Our guide pointed to the left, and our attention was called to a huge frill of rocks extending upwards as far as the eye could reach in the doubtful light of the evening. There was a moon, but it was hid from us by the clouds; and hence we had to have torch-light, which our guide provided. He then commenced winding his way up amongst the rocks, and we followed along until brother Savage's mule refused to go up any further; and she would have fallen to the bottom, had not brother Savage prevented it by his timely exertion.
We went to the foot of the hill and concluded that we would wait there for daylight; and we lay down; but we had no blankets——no food; but the accommodations of the place were very good. We lay down and slept, from our excessive weariness, until morning.
The next morning we succeeded in climbing the hill; and you may judge of our gratification when, as we reached the summit, we could see that, had we travelled a few rods down the wash, we could have reached the summit by a gentle ascent; and that, had we travelled down the wash, we should have come to the Santa Clara below brother Hamlin's Fort one mile. I do not allude to this because it is particularly interesting; but still there was a truth in it that was not without its profit to me,——and that was, that a guide without understanding was almost worse than no guide at all.
We went along, and, by hard labour, succeeded in climbing up the mountain. My mule helped herself along, and I got up the best way I could. I would climb 50 or 60 yards on my hands and feet, and then I would have to stop and rest. We made the toilsome trip over the high mountain which I before alluded to, and then we were gratified by the assurance that there was nothing to do but to climb over another about as bad as the one we had just succe[e]ded in surmounting; and night was upon us. This surmounted, we found ourselves travelling down the gentle wash leading, as we subsequently learned, to Santa Clara. And after feeding to our guide some bread and water——the last we had, we asked which was the way to Jacob's "Wickyup." Our guide pointed to the left, and our attention was called to a huge frill of rocks extending upwards as far as the eye could reach in the doubtful light of the evening. There was a moon, but it was hid from us by the clouds; and hence we had to have torch-light, which our guide provided. He then commenced winding his way up amongst the rocks, and we followed along until brother Savage's mule refused to go up any further; and she would have fallen to the bottom, had not brother Savage prevented it by his timely exertion.
We went to the foot of the hill and concluded that we would wait there for daylight; and we lay down; but we had no blankets——no food; but the accommodations of the place were very good. We lay down and slept, from our excessive weariness, until morning.
The next morning we succeeded in climbing the hill; and you may judge of our gratification when, as we reached the summit, we could see that, had we travelled a few rods down the wash, we could have reached the summit by a gentle ascent; and that, had we travelled down the wash, we should have come to the Santa Clara below brother Hamlin's Fort one mile. I do not allude to this because it is particularly interesting; but still there was a truth in it that was not without its profit to me,——and that was, that a guide without understanding was almost worse than no guide at all.
I was interested in my studies today, by a theses about Seniority of the 12 Apostles and how they have affected the Church. The article mostly excludes Amasa, but for those who know the story and his impact on eventual direction of the church, it is exciting to see what he was involved in and what was happening during his life time.
https://digitalcommons.usu.edu/cgi/viewcontent.cgi?article=1370&context=etd
https://digitalcommons.usu.edu/cgi/viewcontent.cgi?article=1370&context=etd
Look how the order and faces changed over the few years of Amasa's lifetime
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Much has been said about the Dundee Address, and Amasa's belief and personal feelings. I have included it below for your review. The ultimate question becomes, as man do "we" focus on the black spot on the picture that is his life, or can we comprehend the full picture. The same question can be ask about the Savior's Atonement, do we focus on a moment in time, when he would have us see the whole picture. That he has been living for us from the beginning of this world, and will continue giving his all for us forever. True glory may never be realized, unless we can see the whole picture.
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The Dundee talk that ultimately lead to Amasa being disciplined and later excommunicated
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This talk was given 12-25-59 and may more clearly define Amasa's feelings, in his own words:
There are a great many things connected with the publishing of the Gospel, and its being believed on the part of the people, and being received by them as a rule of practice, that is interesting for us to consider. There is a great deal of variety connected with it, although its principles are ever the same, and the truth is unchangeable. Yet truth never, even with us, puts on all its beauty, until we comprehend it fully, and realize the great influence that the views we entertain with regard to the truth may exercise over our actions. It becomes important, then, that we should learn to think correctly, and that we should learn to adopt correct views about things which we believe; for as we think of a matter, so we will treat it. If we adopt such views of the Gospel that will lead us to conclude that a large amount of all that has to be done for our benefit and salvation is the work of some other individuals besides ourselves, it would be very natural for this, in its tendency, and in the influence it would have and exert over us, to lead our minds from that which would tend to our emancipation from sin and iniquity.
There are certain prominent things connected with the Gospel as it is generally treated, and as it has been revealed to us. The Son of God, the Saviour of the world, in the way that it has been taught to us, is made to have a great share in it and a great deal to do with it. Some suppose that he has done so much, and has made such peculiar kinds of provisions for our wants and necessities, that there is but little left for us to do,——little more, perhaps, than to attend to a few ordinances that are instituted for us: this is about all; but that the great plan and work that bring salvation are things that belong to the mission of Jesus Christ. If this is correct, it is what we ought to believe; if it is not, it is that which we should expose; and we should labour to undeceive the people; for we certainly ought to begin to entertain correct views. If there is a work left for us to do, it will be accomplished as the result of our exertions.
When we cling to what Jesus Christ has done for us, do you not see that our part will never be done? We may pray and sing, and pay Tithing, and go to church, and attend to all the outward forms of religion, and attend to all those things that thousands believed in doing, and then we shall find that our salvation will not be wrought out.
Now, I am not myself very much in favour of preaching long sermons about things that are a great way from home. Some people interest themselves at times by telling and undertaking to explain how Gods are made, and what they are made of, and all about it. There is only one way that I have any idea of knowing anything about Gods. There is only one class of them that I have had the privilege of forming an acquaintance with; and I would only wish, on the present occasion, to allude to this matter with a view to bring it down to our capacities——to our circumstances, as a matter that is practical.
We entertain various notions with regard to the Saviour of the world. Now, whether this excellence that he possessed constituted him the Son of God——the heir of all his Father's vast dominions, whether there were any of them that he inherited, or whether he acquired all the great and glorious qualities that he possessed, we will not now stop to inquire. Now, if Jesus is regarded as God, and if we wish to learn his history, let us read it as it is developed in the Scriptures; and if he is God, and you would know the history of the Father, learn it in the Son; for he assures us that he came do the works which he saw his Father do. Of Jesus it was said, "He was anointed with the oil of gladness above his fellows," and for this reason——"he loved righteousness and hated iniquity."
This is the way matters look with us——the way we examine everything that is presented to us. We are promised a victory over sin, if we will break off our iniquities and our sins by turning to God. There is no remarkable difference between us and Jesus, if he was anointed because he loved righteousness. What is the difference? We have the promise of becoming heirs of God, and joint-heirs with him to all those extensive domains possessed by the Father, upon the conditions that we are as obedient to the commandments of God as Jesus was. Jesus was anointed and preferred before others, from the simple fact that he loved righteousness better than others, and hated iniquity more. And hence it is written——"For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." (Heb. ii. 10.)
We are told, you perceive, in the history of the Son of God, that he was made perfect through sufferings; and therefore we must conclude that if he was made perfect, he must at some time, (no matter when that time might have been,) have lacked that perfection which he appears to have gained by the sufferings he experienced. "Well, but," says one, "of what practical benefit is that to us?" Simply this: We learn that Jesus——the individual whom we have been taught to adore from our infancy,——to worship and revere——God our Father, possessed of an infinitude of power, ability, and capacity for happiness and glory, and for the accomplishment of his own will and pleasure, was once as we are. Then to think that the same opportunity is extended to us, that we may become all that he is that is great and good——to think that, with all our faults and weaknesses——with all the temptations that hang around us, the same privilege that is extended to him of attaining salvation is also extended to us,——that it is simply salvation that was extended to Jesus, and that the same as that which is extended to us. That heaven of glory and perfection which is offered to us in the Gospel is the same that was offered to Jesus; and the right to the possession of all those riches and this great glory that was attained by him are equally open to us. This is encouraging to me. Why? Because I am not only contemplating myself as a mortal worm——a creature that is annoyed with the faults and follies of fallen humanity, but I view myself in connection with this principle that is associated with the work that is to prepare us to be associated in that better condition, in which we view the Saviour of the world as existing in that perfect sunshine of bliss, enjoying the rich reward of the saved and sanctified in the presence of God.
This view of the subject should create within us an ardent wish for the same glory, remembering that this is the door——this the salvation that is offered to us in the Gospel that we have received. But upon what principle shall we avail ourselves of these blessings? Has Jesus done anything that will bring salvation to you and me? The chief of what he has done is that he has revealed the plan of the Gospel——the scheme of human redemption, and manifested himself among his brethren; and we may say he has done a great deal more, for he has shed his blood for it. So have others shed their blood. But whose blood has cleansed you and me? It is said that the blood of Jesus cleanses from all sins. Then why is it that we remain sinners? It is simply because the blood of Jesus has not cleansed us from sin——because it has not reached us. What is the reason? It is because we have not been found in that perfect path of obedience that ensures us a freedom from sin.
One of the old Apostles boasts of having been made a king and priest, washed in the blood of Jesus. What was required of Jesus? He was required to be baptized the same as you and I. He was required to walk in the path of obedience, in order that he might be an example of that obedience which is required of you and me, by which we may be cleansed from sin.
We will suppose that Jesus had come into the world and died on Calvary as he died, but that he had not left the principles of life in the world. Suppose he had never called the humble fishermen and endowed them, how much wiser would the world have been? Who would have been delivered from sin? Who would have realized the blessings of the Gospel of salvation? But Jesus lived, and Jesus died. Then what is it that should make us rejoice? It is that Jesus, who was here, has returned to the heavens,——that his work is done. We should also be thankful for the truths that he taught, for the many good things that he said, for the Priesthood he left, through which the Gospel is revealed, and a medium opened through which you and I could be brought to the knowledge of the truth, accomplish that which will produce a deliverance from sin.
Then let us not rejoice altogether because Jesus lived, or that he died in the world, but that coming into the world he brought with him the Priesthood——that he brought with him the power, the right to officiate as well as to teach the Gospel of life; and by virtue of his appointment he had power to appoint others to act in his name. When he was crucified, and for a few days left this state of existence, it was to open the door of salvation to a fallen world. Well, then, it is the Gospel, after all, for which we respect Jesus. There was nothing about Jesus but the Priesthood that he held and the Gospel that he proclaimed that was so very singular. But he died for the world. Yes; and what man that ever died for the truth that he died for, did not die for the world? Prophets have died in our day. Men have testified to the truth, and for that truth have died; but has their blood redeemed us from the sin and transgression we were previously guilty of? Have we found redemption through them? As far as we have obtained it, it has been by walking in the truth. Jesus, who was the bright and full reflection of the character of his Father, was himself a perfect pattern of obedience. He not only recommended to the world obedience, but was himself a living pattern and example of that obedience which he taught, and through that obedience merited that which was conferred upon him. Hence we read that he was exalted above his brethren, simply because he loved righteousness and hated iniquity; and it is that same principle that saves you and me. We may talk of men being redeemed by the efficacy of his blood; but the truth is that that blood has no efficacy to wash away our sins. That must depend upon our own action.
Can Jesus free us from sin while we go and sin again? What is it that frees us from sin? Did not Jesus preach the word of life? Yes. But who is it that shall believe——that shall be benefited and instructed? It is we that are to be redeemed. Jesus could preach of heaven, of the works of Omnipotence, and the vastness of his creations, because he understood them. And if we were only a little more enlightened, we could probably understand a great deal more than we do; but in our present darkness we need further instruction. Truth exists all around us to a vast infinity, yet we pass on in our darkness from year to year, and add folly to our transgressions, and still continue to hope that yet, through Jesus, we shall be redeemed; but it will be when, by our own actions, we shall be released from the thraldrom of sin.
"Well," says one, "you do not think much of Jesus." Yes, I do. "How much?" I think he was a good man. "But," says the inquirer, "I think that is a very low estimate of him." What, then, would you have him to be better than a good man? What and who is he? "Why," says one, "he is the Lord from heaven." Who are the characters or beings of whom the Apostle spoke, when he said——"There are gods many and lords many?" I suppose them to be good men. Jesus himself, when speaking in these last days, and explaining to the Prophet of this great and last dispensation, says, "Man of holiness is my name: man of counsel is my name." Well, what does this all show? Simply that Jesus was a man. We also learn that his Father was a man.
Jesus came to do the will of his Father, and none other work than that which he saw his Father do. And we, through our obedience, became brethren and sisters with him, and joint-heirs to the rich inheritances that he is heir to. Why, the practicability of this principle is demonstrated in the case of Jesus himself. He came to this earth as a living example of the truth——of the fact that it was possible that man, though weak and feeble, can be exalted, saved from his ignorance, and exalted to the capacity of a God,——that we, poor worms of the dust, partakers of the evils and afflictions that trouble and torment mortality,——that we could be exalted——that we could come into this low condition, and pass from that low state of ignorance that we were in, and thereby gain an experience that would fit us for exaltation. Then the Gospel comes to us as a source of encouragement and comfort: therefore it should give us strength in our weakness, when the way may appear dark and almost without hope——when afflicted through the perplexities and hardships that we have to encounter for Jesus has travelled on the way himself: he has travelled it, step by step, and piece by piece, and degree by degree, and has experienced all the grievous afflictions that flesh is heir to. Has he been exalted by it? We shall all say that he has. He has been exalted from that degree of imperfection in which we exist to his present condition, with power, might, and excellence, even all that is possible for him to enjoy. Then if it is possible for you and I to travel this same road, let us begin to inquire if we are doing it; for be assured that if we obtain that victory and exaltation that he possesses, it will be by doing as he did. He was obedient to the truth. He did not even presume to shrink from the bitter cup, though his feeling, as a man, rather inclined him to the seat of life. Hence, said he, Father, I would a little rather that this cup pass by; but on reflection he said, "Father, not my will, but thine be done."
Well, now, how would we have distinguished between this offering and one similar to the natural eye, but different in its design? Suppose a thing of this kind had transpired with us——supposing that it would have taken place in our midst, would we have any idea that it was a good man, a man of integrity, that died? How could we have known this? When he gives his own account of himself, he simply says, "Man of holiness is my name." He did not wish to have it understood that there was any being in existence, no matter by what majesty, might, and power he might be surrounded, that could go beyond the good men——the holy men.
What view does this lead us to take of the Gospel that this Jesus has led us to look into? Simply that it is a practical system of piety, purity, holiness, and truth,——truth that is to be exhibited in our actions, purity that is to extend to all our motives and designs, and holiness that is to be a characteristic of our lives, and to extend to all there is connected with our lives, our actions, and all that we do and say; for the action of the mind is considered. If these thoughts be correct——be pure, the actions that will reflect those thoughts will be good and beneficial, and the body that sees it will be correspondingly pure.
Then where is this purity to be wrought out——this propriety of thought——this perfection of holiness? Where is it to be read of, that we may be benefited by it——that we may travel in the way that Jesus has travelled——that we may follow in the example that he has set? Can we get our neighbour in the way to be the holy man, the righteous man, for us, and we reap the reward in heaven? Oh no. We must be the obedient men and women ourselves. We must be the patient men and women, and feel all that forbearance and mercy, that loving-kindness and charity ourselves; we must be the men and the women that will put on the habiliments of truth——the garments of holiness, and wear them for ourselves. We must wear them day by day, month by month, year by year, and for ever.
I want you to see this, and to comprehend that the whole matter of your salvation is your own business and work. What else has Jesus done? What did he require of man? You examine principle in the Gospel as it is taught to you, and what requirement of that Gospel has been obeyed for you? None.
We are required to be obedient from the beginning unto the practice of every virtue that the Gospel can open out. This is what is required of you and me, that we may be saved and become just like Jesus. Then you see that it is entirely a practical affair with every one of us. We may theorize as much as we please, and talk about purity and holiness; and as long as we theorize about them, we shall find that they will do us no good——never, until we reduce them to practice and adopt that kind of holiness that is acceptable to God. How can we know that one great principle of obedience, excepting we comply with the requirements of the Gospel? How can we know what is good for us, excepting we be tried in these things? The Almighty is gratified when his purposes are accomplished, and when we are preparing ourselves to be exalted and admitted into his presence, that we may be prepared by that education to be filled with that knowledge and clothed with power as himself——be filled with that infinitude of capacity that he himself enjoys, and that those principles may be so implanted in our being and sought by us during our existence upon the earth, that we shall increase our own greatness and the glory and power of our God.
"Well, but," says one, "where does this power come from? Does it come from God?" We should answer, "Yes." Well, then, where did He get it from? Did he inherit it? No, he did not. When we talk of the Father and of Jesus, we can say they did not inherit it. Why do we say that Jesus did not inherit this greatness and glory? Because he is recommended to us as one who came to do nothing but what he had seen his Father do, (who, like Jesus, had once been imperfect,) and that, like him, he had risen to might, majesty, and power, and clothed himself with the truth and with knowledge that endowed him with power to act and to be acted upon, to design and to execute those designs. Well, then, the power of God is——what? Why, it is the Gospel; and the Apostle said that the Gospel was "the power of God unto salvation;" and it is the salvation of every individual and everything that is clothed with it.
Who is saved? Why, the individual that has power; and the individual that possesses knowledge has power. It is just as the Apostle says——he was not ashamed of that Gospel that was the power of God unto salvation, that was revealed by Him that loved righteousness and hated iniquity.
The Gospel, then, as preached unto us, is the power of God that saves. What does it do? It enlightens that which is dark; it gives us power where all is weakness before; it endows us with capacity where before there was no capacity, and where there was no strength.
This is what the Gospel does for us: it is that which saves and fills our minds with that which we need not be ashamed of; and it is the simple fact that we should carry to our home, to our firesides, to correct the evils that exist between man and man, between parents and children, husbands and wives: but it is, nevertheless, the power of God that saves. It is that which tranquilizes the power of the soul that is not wholly under the principles of truth. It is not like the empty proclamation of enthusiasm, but it is deliverance to the captives; it is freedom to the sick soul——to the soul that is in the dark, that knows not the truth, that has no hope that reaches into the vast future, and opens up prospects for the immortality and the salvation of the souls of men. This is the way that the Gospel opens to us in regard to the salvation of the soul: it will make everything in the soul tranquil as the blest in heaven. It is that which must abide constantly within us; it is that which must be developed in our homes. Why? That all the members of that home may become legitimate lovers of the truth, be truthful in all they do and say, and be calculated by their good works to subserve the ends of righteousness and peace; and to bring about the purposes of God. "Why," says one, "the Gospel seems to be a great matter to be carried to the simple circles of our homes, and for it to enter into the trivial affairs of our every-day life; it seems to be a small matter to that vast infinitude of greatness and glory in its fulness that we seek to enjoy in a future state."
Brethren and sisters, what greatness you expect to enjoy, what you intend to enjoy in the fountain of bliss that lies before the Saints! The origin of all this, the region where it must be commenced is in the soul, at the firesides, within the circle of your family. Where is it to come from? If the blessings developed that constitute the happiness of the saved and sanctified, that enrich the pleasures of those that have passed away, are attainable, why have we not been blessed? Why has not the Gospel brought salvation to our firesides and to our homes? Why, we have naught but imperfections of our own. But these could not stand in the way; for the blood of Jesus could have cleansed us from sin, aside from our own works, according to the feelings of some. Then why is it that we are these slaves of sin, and are afflicted with the consequences thereof? Why is it that the sanctuary of home is deprived of these blessings? The Gospel that saved Jesus, that clothed him with power, that bestowed upon him all the perfections that he possessed as a God, why has it not wrought out its work with us? Our firesides have not been blessed with the harmony and bliss that is affected by its purity and hallowed influence. We would not inquire where is heaven, or say how far it is from us, from our homes; for there would be a fountain of bliss to any one who would partake of the food that angels feed upon——who would partake and realize the perfection in which they dwell, and the harmony by which they are associated, and those that dwell with them. Then it would be no matter of uncertainty with us; neither should we care whether heaven was a little way off, or at a vast or immeasurable distance; for then in our homes, within our own family circles, would be that heaven and happiness for which we are seeking. There would be perfection; there would be the beauty of holiness in spirit and in truth.
Now, this is the religion that should be developed at home; it should be of domestic manufacture as well as the clothes that we wear; and their beauty, you know we are told, should consist in the beauty of the workmanship of our own hands.
If we realized that our salvation depended upon our living in peace at home with our wives and children, and upon our cherishing the principles of virtue, of holiness, and of purity, do you suppose that we should ever be at a loss for an opportunity of doing some good? Do you suppose we should ever be at a loss to do something that would save the cause of truth? Our homes and our heaven would ever be with us. The constitution and establishment of our homes in peace, and making that happiness, and giving that satisfaction which will produce it, constitute the burden of our labour at home and abroad.
There are a great many things connected with the publishing of the Gospel, and its being believed on the part of the people, and being received by them as a rule of practice, that is interesting for us to consider. There is a great deal of variety connected with it, although its principles are ever the same, and the truth is unchangeable. Yet truth never, even with us, puts on all its beauty, until we comprehend it fully, and realize the great influence that the views we entertain with regard to the truth may exercise over our actions. It becomes important, then, that we should learn to think correctly, and that we should learn to adopt correct views about things which we believe; for as we think of a matter, so we will treat it. If we adopt such views of the Gospel that will lead us to conclude that a large amount of all that has to be done for our benefit and salvation is the work of some other individuals besides ourselves, it would be very natural for this, in its tendency, and in the influence it would have and exert over us, to lead our minds from that which would tend to our emancipation from sin and iniquity.
There are certain prominent things connected with the Gospel as it is generally treated, and as it has been revealed to us. The Son of God, the Saviour of the world, in the way that it has been taught to us, is made to have a great share in it and a great deal to do with it. Some suppose that he has done so much, and has made such peculiar kinds of provisions for our wants and necessities, that there is but little left for us to do,——little more, perhaps, than to attend to a few ordinances that are instituted for us: this is about all; but that the great plan and work that bring salvation are things that belong to the mission of Jesus Christ. If this is correct, it is what we ought to believe; if it is not, it is that which we should expose; and we should labour to undeceive the people; for we certainly ought to begin to entertain correct views. If there is a work left for us to do, it will be accomplished as the result of our exertions.
When we cling to what Jesus Christ has done for us, do you not see that our part will never be done? We may pray and sing, and pay Tithing, and go to church, and attend to all the outward forms of religion, and attend to all those things that thousands believed in doing, and then we shall find that our salvation will not be wrought out.
Now, I am not myself very much in favour of preaching long sermons about things that are a great way from home. Some people interest themselves at times by telling and undertaking to explain how Gods are made, and what they are made of, and all about it. There is only one way that I have any idea of knowing anything about Gods. There is only one class of them that I have had the privilege of forming an acquaintance with; and I would only wish, on the present occasion, to allude to this matter with a view to bring it down to our capacities——to our circumstances, as a matter that is practical.
We entertain various notions with regard to the Saviour of the world. Now, whether this excellence that he possessed constituted him the Son of God——the heir of all his Father's vast dominions, whether there were any of them that he inherited, or whether he acquired all the great and glorious qualities that he possessed, we will not now stop to inquire. Now, if Jesus is regarded as God, and if we wish to learn his history, let us read it as it is developed in the Scriptures; and if he is God, and you would know the history of the Father, learn it in the Son; for he assures us that he came do the works which he saw his Father do. Of Jesus it was said, "He was anointed with the oil of gladness above his fellows," and for this reason——"he loved righteousness and hated iniquity."
This is the way matters look with us——the way we examine everything that is presented to us. We are promised a victory over sin, if we will break off our iniquities and our sins by turning to God. There is no remarkable difference between us and Jesus, if he was anointed because he loved righteousness. What is the difference? We have the promise of becoming heirs of God, and joint-heirs with him to all those extensive domains possessed by the Father, upon the conditions that we are as obedient to the commandments of God as Jesus was. Jesus was anointed and preferred before others, from the simple fact that he loved righteousness better than others, and hated iniquity more. And hence it is written——"For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." (Heb. ii. 10.)
We are told, you perceive, in the history of the Son of God, that he was made perfect through sufferings; and therefore we must conclude that if he was made perfect, he must at some time, (no matter when that time might have been,) have lacked that perfection which he appears to have gained by the sufferings he experienced. "Well, but," says one, "of what practical benefit is that to us?" Simply this: We learn that Jesus——the individual whom we have been taught to adore from our infancy,——to worship and revere——God our Father, possessed of an infinitude of power, ability, and capacity for happiness and glory, and for the accomplishment of his own will and pleasure, was once as we are. Then to think that the same opportunity is extended to us, that we may become all that he is that is great and good——to think that, with all our faults and weaknesses——with all the temptations that hang around us, the same privilege that is extended to him of attaining salvation is also extended to us,——that it is simply salvation that was extended to Jesus, and that the same as that which is extended to us. That heaven of glory and perfection which is offered to us in the Gospel is the same that was offered to Jesus; and the right to the possession of all those riches and this great glory that was attained by him are equally open to us. This is encouraging to me. Why? Because I am not only contemplating myself as a mortal worm——a creature that is annoyed with the faults and follies of fallen humanity, but I view myself in connection with this principle that is associated with the work that is to prepare us to be associated in that better condition, in which we view the Saviour of the world as existing in that perfect sunshine of bliss, enjoying the rich reward of the saved and sanctified in the presence of God.
This view of the subject should create within us an ardent wish for the same glory, remembering that this is the door——this the salvation that is offered to us in the Gospel that we have received. But upon what principle shall we avail ourselves of these blessings? Has Jesus done anything that will bring salvation to you and me? The chief of what he has done is that he has revealed the plan of the Gospel——the scheme of human redemption, and manifested himself among his brethren; and we may say he has done a great deal more, for he has shed his blood for it. So have others shed their blood. But whose blood has cleansed you and me? It is said that the blood of Jesus cleanses from all sins. Then why is it that we remain sinners? It is simply because the blood of Jesus has not cleansed us from sin——because it has not reached us. What is the reason? It is because we have not been found in that perfect path of obedience that ensures us a freedom from sin.
One of the old Apostles boasts of having been made a king and priest, washed in the blood of Jesus. What was required of Jesus? He was required to be baptized the same as you and I. He was required to walk in the path of obedience, in order that he might be an example of that obedience which is required of you and me, by which we may be cleansed from sin.
We will suppose that Jesus had come into the world and died on Calvary as he died, but that he had not left the principles of life in the world. Suppose he had never called the humble fishermen and endowed them, how much wiser would the world have been? Who would have been delivered from sin? Who would have realized the blessings of the Gospel of salvation? But Jesus lived, and Jesus died. Then what is it that should make us rejoice? It is that Jesus, who was here, has returned to the heavens,——that his work is done. We should also be thankful for the truths that he taught, for the many good things that he said, for the Priesthood he left, through which the Gospel is revealed, and a medium opened through which you and I could be brought to the knowledge of the truth, accomplish that which will produce a deliverance from sin.
Then let us not rejoice altogether because Jesus lived, or that he died in the world, but that coming into the world he brought with him the Priesthood——that he brought with him the power, the right to officiate as well as to teach the Gospel of life; and by virtue of his appointment he had power to appoint others to act in his name. When he was crucified, and for a few days left this state of existence, it was to open the door of salvation to a fallen world. Well, then, it is the Gospel, after all, for which we respect Jesus. There was nothing about Jesus but the Priesthood that he held and the Gospel that he proclaimed that was so very singular. But he died for the world. Yes; and what man that ever died for the truth that he died for, did not die for the world? Prophets have died in our day. Men have testified to the truth, and for that truth have died; but has their blood redeemed us from the sin and transgression we were previously guilty of? Have we found redemption through them? As far as we have obtained it, it has been by walking in the truth. Jesus, who was the bright and full reflection of the character of his Father, was himself a perfect pattern of obedience. He not only recommended to the world obedience, but was himself a living pattern and example of that obedience which he taught, and through that obedience merited that which was conferred upon him. Hence we read that he was exalted above his brethren, simply because he loved righteousness and hated iniquity; and it is that same principle that saves you and me. We may talk of men being redeemed by the efficacy of his blood; but the truth is that that blood has no efficacy to wash away our sins. That must depend upon our own action.
Can Jesus free us from sin while we go and sin again? What is it that frees us from sin? Did not Jesus preach the word of life? Yes. But who is it that shall believe——that shall be benefited and instructed? It is we that are to be redeemed. Jesus could preach of heaven, of the works of Omnipotence, and the vastness of his creations, because he understood them. And if we were only a little more enlightened, we could probably understand a great deal more than we do; but in our present darkness we need further instruction. Truth exists all around us to a vast infinity, yet we pass on in our darkness from year to year, and add folly to our transgressions, and still continue to hope that yet, through Jesus, we shall be redeemed; but it will be when, by our own actions, we shall be released from the thraldrom of sin.
"Well," says one, "you do not think much of Jesus." Yes, I do. "How much?" I think he was a good man. "But," says the inquirer, "I think that is a very low estimate of him." What, then, would you have him to be better than a good man? What and who is he? "Why," says one, "he is the Lord from heaven." Who are the characters or beings of whom the Apostle spoke, when he said——"There are gods many and lords many?" I suppose them to be good men. Jesus himself, when speaking in these last days, and explaining to the Prophet of this great and last dispensation, says, "Man of holiness is my name: man of counsel is my name." Well, what does this all show? Simply that Jesus was a man. We also learn that his Father was a man.
Jesus came to do the will of his Father, and none other work than that which he saw his Father do. And we, through our obedience, became brethren and sisters with him, and joint-heirs to the rich inheritances that he is heir to. Why, the practicability of this principle is demonstrated in the case of Jesus himself. He came to this earth as a living example of the truth——of the fact that it was possible that man, though weak and feeble, can be exalted, saved from his ignorance, and exalted to the capacity of a God,——that we, poor worms of the dust, partakers of the evils and afflictions that trouble and torment mortality,——that we could be exalted——that we could come into this low condition, and pass from that low state of ignorance that we were in, and thereby gain an experience that would fit us for exaltation. Then the Gospel comes to us as a source of encouragement and comfort: therefore it should give us strength in our weakness, when the way may appear dark and almost without hope——when afflicted through the perplexities and hardships that we have to encounter for Jesus has travelled on the way himself: he has travelled it, step by step, and piece by piece, and degree by degree, and has experienced all the grievous afflictions that flesh is heir to. Has he been exalted by it? We shall all say that he has. He has been exalted from that degree of imperfection in which we exist to his present condition, with power, might, and excellence, even all that is possible for him to enjoy. Then if it is possible for you and I to travel this same road, let us begin to inquire if we are doing it; for be assured that if we obtain that victory and exaltation that he possesses, it will be by doing as he did. He was obedient to the truth. He did not even presume to shrink from the bitter cup, though his feeling, as a man, rather inclined him to the seat of life. Hence, said he, Father, I would a little rather that this cup pass by; but on reflection he said, "Father, not my will, but thine be done."
Well, now, how would we have distinguished between this offering and one similar to the natural eye, but different in its design? Suppose a thing of this kind had transpired with us——supposing that it would have taken place in our midst, would we have any idea that it was a good man, a man of integrity, that died? How could we have known this? When he gives his own account of himself, he simply says, "Man of holiness is my name." He did not wish to have it understood that there was any being in existence, no matter by what majesty, might, and power he might be surrounded, that could go beyond the good men——the holy men.
What view does this lead us to take of the Gospel that this Jesus has led us to look into? Simply that it is a practical system of piety, purity, holiness, and truth,——truth that is to be exhibited in our actions, purity that is to extend to all our motives and designs, and holiness that is to be a characteristic of our lives, and to extend to all there is connected with our lives, our actions, and all that we do and say; for the action of the mind is considered. If these thoughts be correct——be pure, the actions that will reflect those thoughts will be good and beneficial, and the body that sees it will be correspondingly pure.
Then where is this purity to be wrought out——this propriety of thought——this perfection of holiness? Where is it to be read of, that we may be benefited by it——that we may travel in the way that Jesus has travelled——that we may follow in the example that he has set? Can we get our neighbour in the way to be the holy man, the righteous man, for us, and we reap the reward in heaven? Oh no. We must be the obedient men and women ourselves. We must be the patient men and women, and feel all that forbearance and mercy, that loving-kindness and charity ourselves; we must be the men and the women that will put on the habiliments of truth——the garments of holiness, and wear them for ourselves. We must wear them day by day, month by month, year by year, and for ever.
I want you to see this, and to comprehend that the whole matter of your salvation is your own business and work. What else has Jesus done? What did he require of man? You examine principle in the Gospel as it is taught to you, and what requirement of that Gospel has been obeyed for you? None.
We are required to be obedient from the beginning unto the practice of every virtue that the Gospel can open out. This is what is required of you and me, that we may be saved and become just like Jesus. Then you see that it is entirely a practical affair with every one of us. We may theorize as much as we please, and talk about purity and holiness; and as long as we theorize about them, we shall find that they will do us no good——never, until we reduce them to practice and adopt that kind of holiness that is acceptable to God. How can we know that one great principle of obedience, excepting we comply with the requirements of the Gospel? How can we know what is good for us, excepting we be tried in these things? The Almighty is gratified when his purposes are accomplished, and when we are preparing ourselves to be exalted and admitted into his presence, that we may be prepared by that education to be filled with that knowledge and clothed with power as himself——be filled with that infinitude of capacity that he himself enjoys, and that those principles may be so implanted in our being and sought by us during our existence upon the earth, that we shall increase our own greatness and the glory and power of our God.
"Well, but," says one, "where does this power come from? Does it come from God?" We should answer, "Yes." Well, then, where did He get it from? Did he inherit it? No, he did not. When we talk of the Father and of Jesus, we can say they did not inherit it. Why do we say that Jesus did not inherit this greatness and glory? Because he is recommended to us as one who came to do nothing but what he had seen his Father do, (who, like Jesus, had once been imperfect,) and that, like him, he had risen to might, majesty, and power, and clothed himself with the truth and with knowledge that endowed him with power to act and to be acted upon, to design and to execute those designs. Well, then, the power of God is——what? Why, it is the Gospel; and the Apostle said that the Gospel was "the power of God unto salvation;" and it is the salvation of every individual and everything that is clothed with it.
Who is saved? Why, the individual that has power; and the individual that possesses knowledge has power. It is just as the Apostle says——he was not ashamed of that Gospel that was the power of God unto salvation, that was revealed by Him that loved righteousness and hated iniquity.
The Gospel, then, as preached unto us, is the power of God that saves. What does it do? It enlightens that which is dark; it gives us power where all is weakness before; it endows us with capacity where before there was no capacity, and where there was no strength.
This is what the Gospel does for us: it is that which saves and fills our minds with that which we need not be ashamed of; and it is the simple fact that we should carry to our home, to our firesides, to correct the evils that exist between man and man, between parents and children, husbands and wives: but it is, nevertheless, the power of God that saves. It is that which tranquilizes the power of the soul that is not wholly under the principles of truth. It is not like the empty proclamation of enthusiasm, but it is deliverance to the captives; it is freedom to the sick soul——to the soul that is in the dark, that knows not the truth, that has no hope that reaches into the vast future, and opens up prospects for the immortality and the salvation of the souls of men. This is the way that the Gospel opens to us in regard to the salvation of the soul: it will make everything in the soul tranquil as the blest in heaven. It is that which must abide constantly within us; it is that which must be developed in our homes. Why? That all the members of that home may become legitimate lovers of the truth, be truthful in all they do and say, and be calculated by their good works to subserve the ends of righteousness and peace; and to bring about the purposes of God. "Why," says one, "the Gospel seems to be a great matter to be carried to the simple circles of our homes, and for it to enter into the trivial affairs of our every-day life; it seems to be a small matter to that vast infinitude of greatness and glory in its fulness that we seek to enjoy in a future state."
Brethren and sisters, what greatness you expect to enjoy, what you intend to enjoy in the fountain of bliss that lies before the Saints! The origin of all this, the region where it must be commenced is in the soul, at the firesides, within the circle of your family. Where is it to come from? If the blessings developed that constitute the happiness of the saved and sanctified, that enrich the pleasures of those that have passed away, are attainable, why have we not been blessed? Why has not the Gospel brought salvation to our firesides and to our homes? Why, we have naught but imperfections of our own. But these could not stand in the way; for the blood of Jesus could have cleansed us from sin, aside from our own works, according to the feelings of some. Then why is it that we are these slaves of sin, and are afflicted with the consequences thereof? Why is it that the sanctuary of home is deprived of these blessings? The Gospel that saved Jesus, that clothed him with power, that bestowed upon him all the perfections that he possessed as a God, why has it not wrought out its work with us? Our firesides have not been blessed with the harmony and bliss that is affected by its purity and hallowed influence. We would not inquire where is heaven, or say how far it is from us, from our homes; for there would be a fountain of bliss to any one who would partake of the food that angels feed upon——who would partake and realize the perfection in which they dwell, and the harmony by which they are associated, and those that dwell with them. Then it would be no matter of uncertainty with us; neither should we care whether heaven was a little way off, or at a vast or immeasurable distance; for then in our homes, within our own family circles, would be that heaven and happiness for which we are seeking. There would be perfection; there would be the beauty of holiness in spirit and in truth.
Now, this is the religion that should be developed at home; it should be of domestic manufacture as well as the clothes that we wear; and their beauty, you know we are told, should consist in the beauty of the workmanship of our own hands.
If we realized that our salvation depended upon our living in peace at home with our wives and children, and upon our cherishing the principles of virtue, of holiness, and of purity, do you suppose that we should ever be at a loss for an opportunity of doing some good? Do you suppose we should ever be at a loss to do something that would save the cause of truth? Our homes and our heaven would ever be with us. The constitution and establishment of our homes in peace, and making that happiness, and giving that satisfaction which will produce it, constitute the burden of our labour at home and abroad.
"We are connected with an enterprise that is great, noble and honorable, with an
enterprise that is not satisfied with a limited acquisition, with a small victory over sin, but it is an enterprise that grasps the world's emancipation from sin, darkness and death; it looks at no smaller object than the world's freedom from sin and its consequences." AML
enterprise that is not satisfied with a limited acquisition, with a small victory over sin, but it is an enterprise that grasps the world's emancipation from sin, darkness and death; it looks at no smaller object than the world's freedom from sin and its consequences." AML
Amasa Mason Lyman was the third son of Roswell Lyman and Martha
Mason, and was born 30 March 1813 in Lyman Township, Grafton County, New Hampshire. When Amasa was age two, his father left to seek a farm in the West, but never returned and later was reported to have died. Amasa's mother married Isaiah Emerson and moved to the village of Holland, New Hampshire, leaving Amasa, then nine, with her aged parents. Within two years the grandparents died and Amasa stayed to live with his uncle Parley Mason. At age nineteen Amasa became a convert to the Church of Jesus Christ of Latter-day Saints, having been taught by Orson Pratt and Lyman E. Johnson. After his baptism in April 1832, Amasa was no longer welcome in the Mason home. With only $11.13 he made his way 700 miles to the Lyman Johnson
farm. Amasa became a Mormon Church elder that August, and dedicated his life to the ministry.
Lyman was ordained an apostle at age 29 on 20 August 1842 by Brigham Young. He served twenty-five years as an apostle, including one and a half years in the church First Presidency as counselor to the prophet Joseph Smith. Amasa served with Zion's Camp, and was imprisoned with Joseph Smith in the Richmond jail. He was a regent of the University of Nauvoo, a justice of the peace, and a company captain in the first two pioneer treks to Utah. He helped to lead a detachment of the Mormon Battalion from Pueblo to the Great Salt Lake Valley, and helped to lay out the wards of Salt Lake City. He later served ten years in the Utah Territorial Legislature. He scouted the western and southern approaches to Utah and designed a defense against potential attack from enemies. He and Porter Rockwell evaluated the valley around Utah Lake for its first settlement.
Lyman filled a call to build and lead a Mormon community at San Bernardino with Charles C. Rich, and served as president of the California Mission (1853-54). He edited and managed the British periodical The Millennial Star, and served as European Mission President from 1860 to 1862, a position later filled by two of his sons, Platte D. Lyman (1898-1901) and Francis M. Lyman (1901-04). Apostle Lyman helped form the Nauvoo Legion in Utah with Daniel H. Wells and Charles C. Rich. Amasa and his son Francis built and operated a flour mill and a sawmill, among the first of each in Utah. He worked diligently to help establish Utah communities in Fillmore, Parowan, Minersville, Farmington, and Salt Lake City. He was known as an entertainer and a gentleman, and as an expert in carpentry, iron work, fine mechanics, fruit and vegetable production, and cattle raising. Lyman was an avid reader and was well-informed on many subjects. Despite suffering from cancer, lingering internal injuries, other physical discomforts, persecution, and unjust property loss, he taught and preached encouragement, love, and kindness. When not out of the territory on assignments, he traveled around Utah with endless diligence assisting settlers.
Lyman had eight wives: Maria Louisa Tanner, Caroline Ely Partridge, Cornelia Eliza Leavitt, Dionita Walker, Eliza Maria Partridge, Paulina Eliza Phelps, Priscilla Turley, and Lydia Partridge. On 6 October 1867 Amasa M. Lyman was deprived of his
apostleship for ambiguous preachings about the atonement of Jesus Christ; and he was
excommunicated from the LDS Church on 12 May 1870. He died on 4 February 1877 at Fillmore, Utah. He was reinstated posthumously to church membership and apostleship on 12 January 1909.
See: Albert R. Lyman, Amasa
Mason Lyman--Pioneer (1957).
Mason, and was born 30 March 1813 in Lyman Township, Grafton County, New Hampshire. When Amasa was age two, his father left to seek a farm in the West, but never returned and later was reported to have died. Amasa's mother married Isaiah Emerson and moved to the village of Holland, New Hampshire, leaving Amasa, then nine, with her aged parents. Within two years the grandparents died and Amasa stayed to live with his uncle Parley Mason. At age nineteen Amasa became a convert to the Church of Jesus Christ of Latter-day Saints, having been taught by Orson Pratt and Lyman E. Johnson. After his baptism in April 1832, Amasa was no longer welcome in the Mason home. With only $11.13 he made his way 700 miles to the Lyman Johnson
farm. Amasa became a Mormon Church elder that August, and dedicated his life to the ministry.
Lyman was ordained an apostle at age 29 on 20 August 1842 by Brigham Young. He served twenty-five years as an apostle, including one and a half years in the church First Presidency as counselor to the prophet Joseph Smith. Amasa served with Zion's Camp, and was imprisoned with Joseph Smith in the Richmond jail. He was a regent of the University of Nauvoo, a justice of the peace, and a company captain in the first two pioneer treks to Utah. He helped to lead a detachment of the Mormon Battalion from Pueblo to the Great Salt Lake Valley, and helped to lay out the wards of Salt Lake City. He later served ten years in the Utah Territorial Legislature. He scouted the western and southern approaches to Utah and designed a defense against potential attack from enemies. He and Porter Rockwell evaluated the valley around Utah Lake for its first settlement.
Lyman filled a call to build and lead a Mormon community at San Bernardino with Charles C. Rich, and served as president of the California Mission (1853-54). He edited and managed the British periodical The Millennial Star, and served as European Mission President from 1860 to 1862, a position later filled by two of his sons, Platte D. Lyman (1898-1901) and Francis M. Lyman (1901-04). Apostle Lyman helped form the Nauvoo Legion in Utah with Daniel H. Wells and Charles C. Rich. Amasa and his son Francis built and operated a flour mill and a sawmill, among the first of each in Utah. He worked diligently to help establish Utah communities in Fillmore, Parowan, Minersville, Farmington, and Salt Lake City. He was known as an entertainer and a gentleman, and as an expert in carpentry, iron work, fine mechanics, fruit and vegetable production, and cattle raising. Lyman was an avid reader and was well-informed on many subjects. Despite suffering from cancer, lingering internal injuries, other physical discomforts, persecution, and unjust property loss, he taught and preached encouragement, love, and kindness. When not out of the territory on assignments, he traveled around Utah with endless diligence assisting settlers.
Lyman had eight wives: Maria Louisa Tanner, Caroline Ely Partridge, Cornelia Eliza Leavitt, Dionita Walker, Eliza Maria Partridge, Paulina Eliza Phelps, Priscilla Turley, and Lydia Partridge. On 6 October 1867 Amasa M. Lyman was deprived of his
apostleship for ambiguous preachings about the atonement of Jesus Christ; and he was
excommunicated from the LDS Church on 12 May 1870. He died on 4 February 1877 at Fillmore, Utah. He was reinstated posthumously to church membership and apostleship on 12 January 1909.
See: Albert R. Lyman, Amasa
Mason Lyman--Pioneer (1957).
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Important Dates in the life of Amasa that had to affect what he did and how he acted/reacted.
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This picture was started in Nauvoo, but was not completed before they had to leave. Notice the hands have not been completed. It is full size and hangs in the DUP building in Salt Lake, in the Northwest corner room.
This picture is also in the DUP building in Salt Lake City.
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Interesting perspective of labels, also notice that Orson Hyde, Parley Pratt, and Orson Pratt were all in line to become President of Church but later demoted in rank.
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This article of Missouri mobbing is credited to Amasa in several accounts, but Taylor's name appears as author.
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SL Tribune article 1897, a short on Amasa
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Early Salt Lake Valley commentary
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article about California Settlement
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Loretta L. Hefner's critique of Amasa, his teachings and doctrine and relationship with the Church Leaders.
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Talk given by Elder Oaks at the AML Reunion 2008, concerning interpretation of church doctrine and individual and media bias. What a fitting talk at an Amasa Reunion, where we have all been influenced by years of negative conversations concerning our ancestor.
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LYMAN, Amasa Mason. Son of Roswell Lyman and Martha Mason. Born 30 March 1813 in Lyman, Grafton County, New Hampshire. Baptized 27 April 1832. Ordained
elder by Joseph Smith in Hiram, Ohio, 23 August 1832. Moved to Kirtland, Ohio, by summer of 1832. Mission in southern Ohio and Cable County, Virginia, with Zerubbabel Snow in fall of 1832. Appointed to travel east with William F. Cahoon on mission 12 March 1833. Ordained high priest 11 December 1833. Member of Zion’s Camp 1834. Married Maria Louisa Tanner 10 June 1835. Eight children: Matilda, Francis Marion, Ruth Adelia, Amasa Mason, Maria Louisa, Lelia Deseret, Love Josephine, and Agnes Hila. Ordained seventy about March 1835. Charter member of and owned
stock in Kirtland Safety Society 1837. Moved to Far West, Missouri, 1837. Arrested November 1838 for treason, and other charges. No conviction. Settled in Lee County, Iowa,
in spring of 1840. Moved to Nauvoo, Illinois, 1841. Appointed to serve mission to New York City 7 October 1841. Initiated into Masonry 8 April 1842. Ordained apostle
20 August 1842, filling vacancy created by Orson Pratt’s excommunication. Elected regent for University of Nauvoo 20 August 1842. Mission to southern Illinois with George A. Smith September 1842. Returned to Nauvoo 4 October 1842. Directed to settle with family in Shockoquon, Henderson County, Illinois, late 1842; remained until
summer of 1843. Appointed member of First Presidency 20 January 1843. Received endowment 28 September 1843. Mission with family to Alquina, Fayette County, Indiana, 1843-44. Member of Council of Fifty, probably as early as 11 April 1844. Appointed to campaign for Joseph Smith as President of United States April 1844. Returned to Alquina, Indiana, April 1844. Traveled to Cincinnati, Ohio, June 1844. Returned to Nauvoo 31 July 1844, after Prophet’s death. Sustained member of Quorum of Twelve 12 August 1844. Member of board of trustees of Seventy’s Library and Institute Association 1845. Sealed to Caroline Ely Partridge (born 1827 in Ohio) 6 September 1844. Five children: Martha Lydia, Frederick Rich, Annie, Walter Clisbee, and Harriet Jane.
Sealed to Eliza Maria Partridge Smith for time 28 September 1844. Five children: Don Carlos, Platte Dealton, Carlie Eliza, Joseph Alvin, and Lucy Zina. Sealed to Cornelia Eliza Leavitt (born 1825 in Ohio) 14 November 1844. Two known children: Lorenzo and Henry Elias. Sealed to Dianitia Walker (born 1818 in Ohio) July 1845. No children. Sealed in Nauvoo Temple to Paulina Eliza Phelps (born 1827 in Illinois) 16 January 1846. Seven known children: Oscar Morris, Mason Roswell, Clark, Charles Rich, William Home, Solen Ezra, and Laura Paulina. Sealed in Nauvoo Temple to Priscilla Rebecca Turley (born 1829 in Upper Canada) 16 January 1846. Six known children: Theodore, Ira Depo, Isaac Newton, Albert Augustus, Stephen Alonzo, and Frances Priscilla. Sealed in Nauvoo Temple to Laura Reed (born 1829 in Ohio) 28 January 1846. No known children. Left Nauvoo for West 1846. Located in Winter Quarters. To Salt Lake Valley July 1847. Returned to Winter Quarters 1847. Appointed 8 April 1849 to travel to California with Orrin P. Rockwell to take consignment of mail to San Francisco. Left 20 April 1849. Returned to Salt Lake City about August 1849. Appointed to travel to California again September 1849 to present to California Constitutional Convention proposal that California and Deseret form one large state. Proposal rejected by California legislators. Explored possible sites for settlement in southern California 1850. Returned to Salt Lake City September 1850. Appointed 23 February 1851 to join with Charles C. Rich in leading company of Saints to San Bernardino, California. Left with company of 437 24 March 1851. Arrived in June 1851. Assisted in settling and presiding over Saints in San Bernardino 1851-57. Married Lydia Partridge 7 February 1853. Four known children: Edward Leo, Ida Evelyn, Frank Arthur, and Lydia Mae. Mission to Great Britain 1860. Left Salt Lake City 1 May 1860. Arrived in Liverpool 27 July 1860. Presided over European Mission with Charles C. Rich until 14 May 1862 Returned to Salt Lake City mid-September 1862. Appointed to settle Fillmore, Millard County, Utah, October 1862. Left for Fillmore mid-April 1863. Excommunicated 12 May 1870 for persisting in teaching unorthodox doctrine pertaining to atonement of Christ and for associating with Godbeites. Died in Fillmore, Millard County, Utah, 4 February 1877. [Cook]
elder by Joseph Smith in Hiram, Ohio, 23 August 1832. Moved to Kirtland, Ohio, by summer of 1832. Mission in southern Ohio and Cable County, Virginia, with Zerubbabel Snow in fall of 1832. Appointed to travel east with William F. Cahoon on mission 12 March 1833. Ordained high priest 11 December 1833. Member of Zion’s Camp 1834. Married Maria Louisa Tanner 10 June 1835. Eight children: Matilda, Francis Marion, Ruth Adelia, Amasa Mason, Maria Louisa, Lelia Deseret, Love Josephine, and Agnes Hila. Ordained seventy about March 1835. Charter member of and owned
stock in Kirtland Safety Society 1837. Moved to Far West, Missouri, 1837. Arrested November 1838 for treason, and other charges. No conviction. Settled in Lee County, Iowa,
in spring of 1840. Moved to Nauvoo, Illinois, 1841. Appointed to serve mission to New York City 7 October 1841. Initiated into Masonry 8 April 1842. Ordained apostle
20 August 1842, filling vacancy created by Orson Pratt’s excommunication. Elected regent for University of Nauvoo 20 August 1842. Mission to southern Illinois with George A. Smith September 1842. Returned to Nauvoo 4 October 1842. Directed to settle with family in Shockoquon, Henderson County, Illinois, late 1842; remained until
summer of 1843. Appointed member of First Presidency 20 January 1843. Received endowment 28 September 1843. Mission with family to Alquina, Fayette County, Indiana, 1843-44. Member of Council of Fifty, probably as early as 11 April 1844. Appointed to campaign for Joseph Smith as President of United States April 1844. Returned to Alquina, Indiana, April 1844. Traveled to Cincinnati, Ohio, June 1844. Returned to Nauvoo 31 July 1844, after Prophet’s death. Sustained member of Quorum of Twelve 12 August 1844. Member of board of trustees of Seventy’s Library and Institute Association 1845. Sealed to Caroline Ely Partridge (born 1827 in Ohio) 6 September 1844. Five children: Martha Lydia, Frederick Rich, Annie, Walter Clisbee, and Harriet Jane.
Sealed to Eliza Maria Partridge Smith for time 28 September 1844. Five children: Don Carlos, Platte Dealton, Carlie Eliza, Joseph Alvin, and Lucy Zina. Sealed to Cornelia Eliza Leavitt (born 1825 in Ohio) 14 November 1844. Two known children: Lorenzo and Henry Elias. Sealed to Dianitia Walker (born 1818 in Ohio) July 1845. No children. Sealed in Nauvoo Temple to Paulina Eliza Phelps (born 1827 in Illinois) 16 January 1846. Seven known children: Oscar Morris, Mason Roswell, Clark, Charles Rich, William Home, Solen Ezra, and Laura Paulina. Sealed in Nauvoo Temple to Priscilla Rebecca Turley (born 1829 in Upper Canada) 16 January 1846. Six known children: Theodore, Ira Depo, Isaac Newton, Albert Augustus, Stephen Alonzo, and Frances Priscilla. Sealed in Nauvoo Temple to Laura Reed (born 1829 in Ohio) 28 January 1846. No known children. Left Nauvoo for West 1846. Located in Winter Quarters. To Salt Lake Valley July 1847. Returned to Winter Quarters 1847. Appointed 8 April 1849 to travel to California with Orrin P. Rockwell to take consignment of mail to San Francisco. Left 20 April 1849. Returned to Salt Lake City about August 1849. Appointed to travel to California again September 1849 to present to California Constitutional Convention proposal that California and Deseret form one large state. Proposal rejected by California legislators. Explored possible sites for settlement in southern California 1850. Returned to Salt Lake City September 1850. Appointed 23 February 1851 to join with Charles C. Rich in leading company of Saints to San Bernardino, California. Left with company of 437 24 March 1851. Arrived in June 1851. Assisted in settling and presiding over Saints in San Bernardino 1851-57. Married Lydia Partridge 7 February 1853. Four known children: Edward Leo, Ida Evelyn, Frank Arthur, and Lydia Mae. Mission to Great Britain 1860. Left Salt Lake City 1 May 1860. Arrived in Liverpool 27 July 1860. Presided over European Mission with Charles C. Rich until 14 May 1862 Returned to Salt Lake City mid-September 1862. Appointed to settle Fillmore, Millard County, Utah, October 1862. Left for Fillmore mid-April 1863. Excommunicated 12 May 1870 for persisting in teaching unorthodox doctrine pertaining to atonement of Christ and for associating with Godbeites. Died in Fillmore, Millard County, Utah, 4 February 1877. [Cook]