Church History
Joseph Smith’s Revelations, Doctrine and Covenants 128

“Doctrine and Covenants 128,” Joseph Smith’s Revelations: A Doctrine and Covenants Study Companion from the Joseph Smith Papers (2020)

“Doctrine and Covenants 128,” Joseph Smith’s Revelations: A Doctrine and Covenants Study Companion from the Joseph Smith Papers

Doctrine and Covenants 128

Letter to the Church, 7 September 1842

Source Note

JS, Letter, [Nauvoo, Hancock Co., IL], to “the Church of Jesus Christ of Latter Day Saints,” 7 Sept. 1842; handwriting of William Clayton; signature of JS; nine pages; Revelations Collection, CHL. Includes address, docket, and archival marking. For more information, see the source note in JSP, D11:56–57.

Historical Introduction

On 7 September 1842, JS dictated a letter addressed to the church giving further instructions on performing and recording baptisms for the dead. He wrote from the home of Edward Hunter, where he was hiding from men sent to arrest him on charges of complicity in the attempted murder of former Missouri governor Lilburn W. Boggs.1 This letter expanded on JS’s 1 September 1842 letter to the church, which included some instructions on recording baptisms for the dead and promised to give additional instructions in the future.2

Since the founding of the church, record keeping had served as an important theme in both the revelations and teachings of JS and had influenced the day-to-day operations of the church.3 With the instructions in both this and the 1 September letter, however, JS outlined a more detail-oriented approach to record keeping than had previously been practiced among the Latter-day Saints. JS’s discussion of record keeping in this 7 September letter was a vital step toward the procedural systematization of baptisms for the dead and the attendant records of those ordinances, as record keeping had been limited prior to September 1842 and often varied from branch to branch.4 The enhanced record-keeping efforts that JS suggested resembled those that contemporaneous state and county recorders were making to maintain official copies of deeds and other records. JS explained, however, that the Saints needed to maintain an accurate record of these ordinances because the record would subsequently be written in heaven and become a book that the Saints would offer to God.

In the letter, JS also tied baptisms for the dead to his Nauvoo-era teachings regarding priesthood and dispensations of the gospel.5 He explained that through the ordinance, the Saints could forge a generational chain between parents and children, just as there would be a “welding together” of the various keys and dispensations from Adam down to JS in the “dispensation of the fulness of times.” Building on this teaching, JS used the letter to recount briefly that he had been visited by ancient prophets who provided him with the necessary keys.

At JS’s request, this letter was “read to the saints at the Grove near the Temple” on 11 September 1842. William Clayton reported in JS’s journal that the letter “made a deep and solemn impression on the minds of the saints,” who “manifested their intentions to obey the instructions to the letter.”6 Soon thereafter, general church recorder James Sloan began keeping a new record for baptisms for the dead. The first entry in the book was for proxy baptisms performed on the evening of 11 September 1842, with the entries for that date reflecting the new instructions contained in this letter.7

The featured version of the letter is a loose copy in Clayton’s handwriting. It is the earliest known extant manuscript copy and may be the original dictated letter. The letter was copied into JS’s journal by Eliza R. Snow on or around 11 September. Differences between the Clayton version and the version copied in JS’s journal are noted. Although both versions date the letter 6 September, JS’s journal entry for 7 September notes that he “wrote—or rather dictated a long Epistle to the Saints which he ordered to be read next Sabbath.”8 The letter may have been misdated in the loose copy, with the error copied into the journal, or Clayton may have mistakenly attributed the letter to 6 September while making entries in JS’s journal.9 The letter was subsequently published in the 1 October 1842 issue of the Times and Seasons.10 At some point between September 1842 and July 1843, James Sloan inscribed onto a single leaf excerpts from the letter pertaining to how the records were to be kept.11 Water damage and other markings on the page suggest he may have kept this document with the baptisms for the dead records that he made pursuant to the instructions in the letter. The letter was later included in the 1844 edition of the Doctrine and Covenants.12

Journeying13 Sepr. 6th. [7th] 1842

To the Church of Jesus Christ of Latter Day Saints Sendeth Greeting— [1]As I stated to you in my letter14 before I left my place15 that I would write to you from time to time and give you information in relation to many subjects.16 I now resume the subject of the Baptism for the dead as that subject seems to occupy my mind and press itself upon my feelings the strongest since I have been pursued by my enemies. [2]I wrote a few words of Revelation to you, concerning a Recorder. a I have received <had> a few additional feelings <views> in relation to this matter which I now Certify. i.e It was declared in my former letter that there should be a Recorder who should be eye-witness, and also to hear with his ears, that he might, make a Record of a truth before the Lord.17 [3]Now in relation to this matter, it would be very difficult for one Recorder to be present at all times and to do all the business.18 To obviate this difficulty there can be a Recorder appointed in each ward of the City19 who is well qualified for taking accurate minutes20 and let him be very particular and precise in making his Record, in taking the whole proceeding certifying in his Record that he saw with his eyes, and heard with his ears, giving the date, and names &c,21 and the history of the whole transaction, nameing also some three individuals that are present if there be any present who can at any time when called upon certify to the same that in the mouth of two or three witnesses every word may be established.22 [4]Then let there be a general Recorder to whom these other records can be handed being attended with certificates over their own signatures [p. 1] Certifying that the Record which they have made is true23 Then the General Church Recorder can enter the Record on the general Church Book24 with the certificates and all the attending witnesses, with his own statement that he verily believes the above statement and records to be true from his knowledge of the general characters and appointment of those men by the Church.25 And when this is done on the general Church Book the Record shall be just as Holy and shall answer the ordinance just the same as if he had seen with his eyes and heard with his ears and made a record of the same on the general Book26 [5]You may think this order of things to be very particular but let me tell you, that27 they are only to answer the will of God by conforming to the ordinance and preparation that the Lord ordained and prepared before the foundation of the world for the salvation of the dead who should die without a knowledge of the Gospel. [6]And further, I want you to remember that John the Revelator was contemplating this very subject in relation to the dead when he declared as you will find recorded in Revelations Chap 20 v 12 And I saw the dead, small and great, small an stand before God: and the books were opened: and another Book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works [7]You will discover in this quotation that the books were opened and another book was opened which was the book of life but the dead were judged out of those things which were written in the books according to their works, consequently the books spoken off must be the books which contained [p. 2] the record of their worth works and refers to the records which are kept on the earth. And the book which was the book of life is the record which is kept in heaven;28 the principal agreeing precisely with the doctrine which is commanded you in the revelation contained in the letters which I wrote you previous to my leaving my place “that in all your recordings it may be recorded in Heaven”. [8]Now the nature of this ordinance consists in the power of the priesthood by the Revelations of Jesus Christ wherein it is granted that whatsoever you bind on earth shall be bound in heaven, and whatsoever you loose on earth shall be loosed in heaven:29 or in other words, taking a different view of the translation; whatsoever you record on earth shall be recorded in Heaven; and whatsoever you do not record on earth, shall not be recorded in Heaven, for out of the books shall they be <your dead be> judged according to their works wither wether they themselves have attended to the ordinances in their own propria persona,30 or by the means of their own agents according to the ordinance which God has prepared for their salvation from before the foundation of the world, according to the records which they have kept concerning their dead. [9]It may seem to some to be a very bold doctrine that we talk of; a power which records, or binds on earth, and binds in heaven. Nevertheless, in all ages of the world whenever the Lord has given a dispensatin of the priesthood to any man, by actual Revelation or any set of men this power has always been given; hence, whatsoever those men did, in authority in the name of the Lord, and did, it truly, and faithfully, and kept a proper and faithful record of the same, it became a law on earth and in Heaven [p. 3] and could not be annulled according to the decrees of the great Jehovah. This is a faithful saying!,31 who can hear it? [10]And again for a precedent Matthew chapter 16 verses 18 & 19 And I say also unto thee, That thou art Peter: and upon this rock I will build my Church; and the Gates of Hell shall not prevail against it. And I will give unto thee the keys of the Kingdom of Heaven; and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in Heaven. [11]Now the great and grand secret of the whole matter and the sum and bonnum32 of the whole subject that is lying before us consists in obtaining the powers of the Holy priesthood. For him, to whom these keys are given there is no difficulty in obtaining a knowledge of facts in relation to the salvation of the children of men, both as well for the death dead as for the living. [12]Herein is glory, and honor, and immortality and eternal life. The ordinance of Baptism by water, to be immersed therein in order to answer to the likeness of the dead,33 that one principal might accord with the others. To be immersed in the water and come forth out of the water is in the likeness of the Resurrection of the dead in coming forth out of their graves; hence, this ordinance was instituted to form a relationship with the ordinance of Baptism for the dead, being in likeness of the dead. [13]Consequently the Baptismal Font was instituted as a simile of the grave, and was commanded to be in a place underneath where the living are wont to assemble to shew forth the living and the dead;34 and that all things may have their likeness, and that they may accord one with another; that which is earthly, conforming to that which is heavenly as Paul hath declared 1 Corinthians Chapter 15 verses 46, 47 & 48 [14]Howbeit that was not first which is spiritual, but that which is natural, and afterward [p. 4] that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as are the records on the earth in relation to your dead which are truly made out so also are the records in Heaven This therefore is the sealing and binding power, and in one sense of the word the keys of the kingdom which consists in the key of knowledge.35 [15]And now my dearly and beloved brethren and sisters, let me assure you36 that there are principals in relation to the dead and the living that cannot be lightly passed over, as pertaining to our salvation; For their salvation is necessary and essential to our salvation see as Paul says concerning the fathers “That they without us can not be made perfect”;37 Neither can we without our dead be made perfect. [16]And now in relation, to the baptism for the dead I will give you another quotation of Paul 1 Corinthians 15 chap— verses 29 “Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead.” [17]And again in connexion with this quotation I will give you a quotation from one of the Prophets which had his eye fixid on the restoration of the priesthood the glories to be revealed in the last days, and in an especial <manner>38 this most glorious of all subjects belonging to the everlasting gospel viz the baptism for the dead, for Malachi says last Chapter verses 5th & 6. [“]Behold I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the [p. 5] earth with a curse”. [18]I might have rendered a plainer translation to this, but it is sufficiently plain, to suit my purpose as it stands.39 It is sufficient to know in this case that the earth will be smitten with a curse, unless there is a welding link of some kind or other, between the fathers and the children, upon some subject or other. And behold, what is that subject. It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect. Neither can they, or us, be made perfect without those who have died in the gospel also; for it is necessary in the ushering in of the dispensation of the fulness of times;40 which dispensation is now beginning to usher in that a whole, and compleat, and perfect union, and welding together of dispensations and keys and powers and glories should take place, and be revealed from the days of Adam even to the present time;41 and not only this, but that those things which never have been revealed from the foundation of the world but have been kept hid from the wise and prudent shall be revealed unto babes and sucklings in this the dispensation of the fulness of times.42 [19]Now what do we hear in the gospel which we have received? a voice of gladness! a voice of mercy from heaven! & a voice of truth out of the earth,43 glad tidings for the dead; A voice of gladness for the living and the dead; glad tidings of great joy; How beautiful upon the mountains are the feet of those that bring glad tidings of good things; and that say unto Zion, behold! thy God reigneth44 as the dews of Carmel45 so shall the [p. 6] knowledge of God descend upon them. [20]And again, what do we hear? Glad tidings from Cumorah!46 Moroni, An Angel from heaven,47 declaring the fulfilment of the prophets—48 the book to be revealed. A voice of the Lord in the wilderness of Fayette, Senneca County, declaring the three witnesses to bear record of the book.49 A voice The voice of Michael50 on the banks of the Susquehanna detecting the devil51 when he appeared as an Angel of light.52 The voice of Peter, James, and John in the wilderness between <Harmony> Susquehanna <County> and Colesville, Broom County; on the Susquehanna river, declaring themselves as possessing the keys of the kingdom, and of the dispensation of the fulness of times.53 [21]And again, the voice of God in the chamber of old Father Whitmerss [Peter Whitmer Sr.’s]54 in Fayette, Senneca County and at sundry times, and in sundry <divers> places, through[ou]t all the travels, and tribulations, of this Church of Jesus Christ of Latter Day Saints. And the voice of Michael the Archangel,55 the voice of Gabriel,56 and of Raphael,57 and of divers Angels from Michael or Adam,58 down to the present time; all declaring each one their dispensation, their rights, their keys, their honors, their majesty & glory, and the power of their priesthood;59 giving line upon line; precept upon precept; here a little and there a little.60 Giving us consolation by holding forth that which is to come and confirming our hope.

[22]Brethren, shall we not go on in so great a cause Go forward and not backward. Courage brethren; and on—on to the victory. Let your hearts rejoice [p. 7] and be exceeding glad. Let the earth break forth into singing.61 Let the dead speak forth anthems of eternal praise to the king Immanuel; who hath ordained before the world was that which would enable us to redeem them out of their prisons; for the prisoner shall go free. [23]Let the mountains shout for joy and all ye valleys cry aloud; and all ye Seas and dry lands tell the wonders of your eternal king. And ye rivers, and brooks, and rills, flow down with gladness. Let the woods, and all the trees of the field praise the Lord; and ye solid rocks, leap weep for joy.62 And let all creation63 And let the Sun, Moon and <the morning> Stars, strike hands64 <sing> together and let all the sons of God shout for joy.65 And let the eternal creations declare his name for-ever and ever. And again I say, how glorious is the voice we hear, from heaven proclaiming in our ears, glory, and salvation, and honor, and immortality and eternal life; kingdoms, principalities66 and powers.67 [24]Behold, the great day of the Lord is at hand, and who can abide the day of his coming and who can stand when he appeareth for he is like a refiners fire and like fullers soap; and he shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi and purge them as Gold & silver, that they may offer unto the Lord an offering in righteousness68 Let us therefore, as a church and a people, and as Latter Day saints, offer unto the Lord an offering in righteousness.69 And let us, present in his Holy Temple when it is finished, a book, containing the Records of our dead, which shall be worthy of all acceptation. [p. 8]

[25]Brethren, I have many things to say to you on the subject; but shall now close for the present and continue on the subject another time

I am as ever your <humble> servant and never deviating friend

70Joseph Smith [3/4 page blank] [p. 9]

Envelope icon

Willm. Clayton

Nauvoo

Hancock Co

Ill—

Notes

  1. On 3 September 1842, Adams County, Illinois, constable James Pitman, Missouri state agent Edward Ford, and Adams County undersheriff Thomas King came to Nauvoo, Illinois, to arrest JS and extradite him to Missouri. Learning of the effort, JS hid in the home of Newel K. Whitney and from there went to Hunter’s house, where he remained in hiding until the evening of 10 September. (JS, Journal, 3 and 10 Sept. 1842, in JSP, J2:124–126, 143; Eliza R. Snow, Journal, 4 Sept. 1842; Thomas Reynolds, Requisition, 22 July 1842, in JSP, J2:380–381.)

  2. Letter to “All the Saints in Nauvoo,” 1 Sept. 1842, in JSP, D11:5 [D&C 127], herein.

  3. Early revelations referred frequently to records and record keeping. The Book of Mormon frequently described keeping “a record,” and an early revelation described the book as “the record of a fallen people.” The language of record keeping subsequently became integral to the organization of the church, with a revelation instructing, “Behold there Shall a Record be kept among you.” Additional revelations further instructed the Saints to keep “a general church reccord of all things that transpire in Zion.” In February 1835, JS highlighted the importance of record keeping by encouraging the newly organized Quorum of the Twelve Apostles to ensure that “one or more be appointed to keep a record of [their] proceedings,” noting that problems had arisen because accurate records had not been kept in earlier days. In accordance with these instructions, early members produced a variety of records, including revelation books, minute books, diaries, and letterbooks. (Title Page of Book of Mormon, ca. Early June 1829, in JSP, D1:65; Book of Mormon, 1840 ed., 7, 317, 318, 451, 517, 572 [1 Nephi 1:1–3; Alma 37:1–2, 8–9; 3 Nephi 5:9–11; Mormon 8:1]; Testimony of Three Witnesses, Late June 1829, in JSP, D1:381; Articles and Covenants, ca. Apr. 1830, in JSP, D1:121, 126 [D&C 20:9, 82], herein; Revelation, 6 Apr. 1830, in JSP, D1:129 [D&C 21], herein; Letter to William W. Phelps, 27 Nov. 1832, JSP, D2:318 [D&C 85:1], herein; Minutes and Discourses, 27 Feb. 1835, in JSP, D4:251.)

  4. For example, the record book of the church branch in Quincy, Illinois, includes records of thirteen baptisms for the dead between 9 November 1840 and 27 February 1841. In addition to recording the names of those who were baptized, the names of the deceased, and the relationship between the person baptized and the deceased, the book noted the exact dates of the baptisms. However, the earliest records are generally less detailed than the Quincy record book, often including only the year rather than a specific date. An inserted page in book B of the Nauvoo proxy baptism records includes some additional details, but a notation on the reverse side of the page indicates that the page had been found among the Nauvoo high council papers, suggesting that it was added to the book later and was not created at the same time as the other records contained in that book. (Quincy, IL, Branch, Record Book, 9 Nov. 1840 and 17 Nov. 1840–27 Feb. 1841, 20, 22; Nauvoo Temple, Record of Baptisms for the Dead, bk. A; bk. B, 2–3.)

  5. Nineteenth-century Christians frequently referred to dispensations, such as the Mosaic dispensation, defining them as periods of divine involvement with humanity. During the previous years in Nauvoo, JS had addressed the topics of priesthood and gospel dispensations on several occasions. Like other nineteenth-century Christians, he taught that there had been gospel dispensations prior to Christ, although JS held that people during these dispensations were aware of and taught about Christ. JS’s comments on these earlier dispensations also emphasized that Adam, Noah, and others “held the Keys” of the priesthood “from genration to Generation.” Teaching that the church and its priesthood were linked to those earlier prophets, JS urged the Latter-day Saints to “seek for the Glory of Abraham. Noah. Adam.” (“Dispensation,” in Buck, Theological Dictionary, 127–128; Discourse, between ca. 26 June and ca. 4 Aug. 1839–A, in JSP, D6:542, 548, underlining in original; see also Instruction on Priesthood, ca. 5 Oct. 1840, in JSP, D7:435–442; and Minutes and Discourse, 1–5 Oct. 1841, in JSP, D8:288.)

  6. JS, Journal, 11 Sept. 1842, in JSP, J2:143, 150.

  7. Nauvoo Temple, Record of Baptisms for the Dead, bk. C, 1. Loose slips of paper inserted throughout the book indicate that the general church record was compiled from loose records that were subsequently given to the general church recorder.

  8. JS, Journal, 7 and 11 Sept. 1842, in JSP, J2:137, 143–150.

  9. While it is possible that Clayton inadvertently misdated the letter in JS’s journal, his description of 6 September 1842 in JS’s journal seems to indicate otherwise. Describing the events of that day, Clayton noted, “The evening was spent cheerfully but nothing of special importance transpired.” (JS, Journal, 6 Sept. 1842, in JSP, J2:133.)

  10. “Letter from Joseph Smith,” Times and Seasons, 1 Oct. 1842, 3:934–936.

  11. “Extracts from J. Smith’s Letter of Septr. 6th 1842,” Revelations Collection, CHL.

  12. JS, Nauvoo, IL, to “the Church of Jesus Chr[i]st of Latter Day Saints,” [7] Sept. 1842, in Doctrine and Covenants 106, 1844 ed. [D&C 128].

  13. JS was in hiding at this time. “Journeying” was likely written to conceal his whereabouts from those seeking his arrest and extradition. (See JS, Journal, 3 Sept. 1842, in JSP, J2:124–126.)

  14. Letter to “All the Saints in Nauvoo,” 1 Sept. 1842, in JSP, D11:5 [D&C 127], herein.

  15. JS left his home on 3 September 1842. (JS, Journal, 3 Sept. 1842, in JSP, J2:124–126.)

  16. In his 1 September 1842 letter to the Saints, JS stated, “I will say to all the saints that I desired with exceeding great desire to have addressed them from the stand on the subject of Baptism for the dead on the following sabbath but inasmuch as it is out of my power to do so I will write the word of the Lord from time to time on that subject and send it you by mail as well as many other things.” (Letter to “All the Saints in Nauvoo,” 1 Sept. 1842, in JSP, D11:8 [D&C 127:10], herein.)

  17. JS’s 1 September letter instructed the Saints, “Verily thus saith the Lord unto you concerning your dead when any of you are baptised for your dead let there be a recorder, and let him be eyewitness of your baptisms; let him hear with his ears that he may testify of a truth, saith the Lord; that in all your recordings it may be recorded in Heaven. … And again let all the Records be had in order, that they may be put in the archives of my Holy Temple to be held in remembrance from generation to generation saith the Lord of Hosts.” (Letter to “All the Saints in Nauvoo,” 1 Sept. 1842, in JSP, D11:8 [D&C 127:6–7, 9], herein.)

  18. On 2 October 1841, the Saints sustained James Sloan to fill the role of “general church Clerk,” which included some duties that subsequently fell within the purview of the general church recorder. Later that year, on 13 December 1841, JS appointed Willard Richards as “Recorder for the Temple,” with the specific responsibility of recording tithing and other contributions to the temple construction. In order to keep pace with the increased business, Clayton was appointed to assist with the recorder’s office on 14 February 1842. Then, on the evening of 3 September 1842, JS appointed Clayton to be the temple recorder “on account of E[lde]r Richards having more work than he could attend to.” In May 1842, Sloan was signing documents as “General Church Clerk, & Recorder,” a position in which he continued to function at the time this letter was written. (Minutes and Discourse, 1–5 Oct. 1841, in JSP, D8:285; Clayton, History of the Nauvoo Temple, 16, 18, 30–31; Richards, Journal, 13 Dec. 1841; Letter to James Sloan, 17 May 1842, in JSP, D10:71.)

  19. In addition to its municipal wards created for tax and election purposes, Nauvoo maintained ecclesiastical wards. In August 1842, the Nauvoo high council resolved that Nauvoo’s three ecclesiastical wards would be reorganized into ten wards, with a bishop appointed over each ward. Additionally, three “districts,” each with a bishop, were designated immediately outside the city. (Minutes and Discourses, 5–7 Oct. 1839, in JSP, D7:18–19; Act to Incorporate the City of Nauvoo, 16 Dec. 1840, in JSP, D7:480; Nauvoo City Council Minute Book, 22 Feb. 1841, 9–10; Minutes, 1 Mar. 1841, in JSP, D8:52; Nauvoo Stake High Council Minutes, 20–21 Aug. 1842, 7–8.)

  20. Extant records do not indicate the extent to which individual wards appointed recorders who documented baptisms for the dead. A few records, however, indicate that some of the wards and stakes adhered to this instruction. On 12 July 1841, for example, the Iowa stake high council appointed John Patten as “Recorder of Baptisms for the Dead in Iowa.” Additionally, in 1844 Joseph B. Noble functioned as a clerk and John P. Herr as a recorder for unspecified wards in Nauvoo. (Iowa Stake, Record, 12 July 1841, 100; see also the loose papers inside the front cover and between pp. 130–131 and 134–135 in Nauvoo Temple, Record of Baptisms for the Dead, bk. D.)

  21. Although the Quincy branch record included the exact dates of baptisms for the dead, the first record book to consistently record the dates of the ordinances was book C of the Nauvoo proxy baptism records, which begins with entries dated 11 September 1842. (Quincy, IL, Branch, Record Book, 9 Nov. 1840 and 17 Nov. 1840–27 Feb. 1841, 20, 22; Nauvoo Temple, Record of Baptisms for the Dead, bk. C, 1.)

  22. See Matthew 18:16; 2 Corinthians 13:1; and Revelation, Apr. 1829–A, in JSP, D1:37 [D&C 6:28], herein. Extant records indicate that Latter-day Saints began keeping a record of the names of those witnessing baptisms for the dead beginning with entries dated 11 September 1842. (Nauvoo Temple, Record of Baptisms for the Dead, bk. C, 1.)

  23. In accordance with this requirement, Sloan wrote a sample statement for church recorders and placed a copy of the statement inside book C of the Nauvoo proxy baptism records. The statement said, “I Certify that upon the day of the date hereof, I saw and heard the following Baptisms take place in the Font in the Lords House in the City of Nauvoo, Illinois, to wit [blank] and that [blank] and [blank] were present as Witnesses to said Baptisms, and [illegible] that said Record has been made by me, and is true. Dated September [blank] 1842.— Recorder of Baptisms for the Dead, app[ointed] for the first tithing Ward of the City of Na[uvoo] Illinois.” The Nauvoo proxy baptism record books contain a few loose sheets with statements similar to this written by clerks or recorders regarding baptisms for the dead. More generally, however, the loose sheets preserved in the book contain merely the pertinent information to be entered into the general church records. (Sample Statement, in Nauvoo Temple, Record of Baptisms for the Dead, bk. C; Willard Richards, Statement, 14 June 1843, in Nauvoo Temple, Record of Baptisms for the Dead, bk. C, 66–67; see the loose 1844 lists certified by Joseph B. Noble and John P. Herr inside the front cover and between pp. 130–131 and 134–135 in Nauvoo Temple, Record of Baptisms for the Dead, bk. D.)

  24. There were four record books for baptisms for the dead during the Nauvoo era. This particular statement likely refers specifically to book C, which begins with entries dated 11 September 1842. (Nauvoo Temple, Record of Baptisms for the Dead, bk. C, 1.)

  25. Likely in accordance with this statement, Sloan authored a sample statement for the general church recorder and placed a copy of the statement inside book C of the Nauvoo proxy baptism records: “I Certify that from my knowledge of the general Char[acter] of [blank], whose name is subscribed to the fore[going] Certificate, and also of his appointment by the Church o[f] Jesus Christ of Latter day Saints for the tithing Ward number one in the City of Nauvoo, as a Recorder of Baptisms for the Dead, I verily believe the above Statement and Record to be true. Dated September [blank] 1842. James Sloan, general Churc[h] Recorder, and also of Baptisms for the Dead, in the Church of J[esus] Christ of Latter day Saints.” (Sample Statement, in Nauvoo Temple, Record of Baptisms for the Dead, bk. C.)

  26. This idea was similar to one in the Illinois state law mandating that copies of official records made by the recorder be kept “in the office of the said secretary of state for safe keeping, subject to be inspected by all persons concerned.” Regardless of who entered the record into the books, they were to have “the same force and effect as if the same were certified by the state recorder.” The copies of the records in these books served as official and legal renderings of the documents in question. (An Act Abolishing the Office of State Recorder [18 Jan. 1833], Public and General Statute Laws of the State of Illinois, p. 664, sec. 4.)

  27. TEXT: Possibly “what”.

  28. See Revelation 3:5.

  29. See Matthew 16:19; 18:18; Book of Mormon, 1840 ed., 423 [Helaman 10:7]; Revelation, 19 Jan. 1841 [D&C 124:93], herein; and Letter to “All the Saints in Nauvoo,” 1 Sept. 1842, in JSP, D11:8 [D&C 127:7], herein.

  30. TEXT: Possibly “personas”. Propria persona is a Latin phrase meaning “for one’s self.”

  31. See Titus 3:8; 1 Timothy 4:9; and 2 Timothy 2:11.

  32. Summum bonum is a Latin phrase meaning “the highest good.”

  33. See Romans 6:3–5.

  34. Beginning in late 1840, Latter-day Saints performed baptisms for the dead in the Mississippi River. A revelation the following January explained, however, that baptism for the dead was an ordinance that pertained to the temple and should be performed in a dedicated baptismal font. On 3 October 1841, JS announced that there were to be no more baptisms for the dead performed until they could be “attended to in the font of the Lord’s House.” The Nauvoo temple baptismal font was completed soon afterward and then dedicated by JS on 8 November 1841. (Note, in Nauvoo Temple, Record of Baptisms for the Dead, bk. A; Jane Harper Neyman and Vienna Jaques, Statement, 29 Nov. 1854, Historian’s Office, JS History Documents, ca. 1839–1860, CHL; Revelation, 19 Jan. 1841, in JSP, D7:517 [D&C 124:29–33], herein; Minutes and Discourse, 1–5 Oct. 1841, in JSP, D8:289; Clayton, History of the Nauvoo Temple, 21.)

  35. See Luke 11:52; and Revelation, 22–23 Sept. 1832, in JSP, D2:295 [D&C 84:19], herein.

  36. JS’s journal reads “me” instead of “you.” (JS, Journal, 11 Sept. 1842, in JSP, J2:148.)

  37. See Hebrews 11:40.

  38. TEXT: Later insertion. It is unclear if William Clayton added the insertion to clarify the text or if he was working from an earlier copy of the text that included the word manner.

  39. JS’s revelations and sermons frequently revised biblical passages. As a part of these efforts and in his later sermons, JS utilized Malachi 4:5–6 at various times and in different ways prior to the writing of this letter. Most often JS used the wording of the King James Version of the Bible, but on some occasions, he rendered the words differently. The Book of Mormon quoted the passages as they appear in the King James Version. During his revision of the Bible, JS made no changes in Malachi, writing simply “Malicah Correct” on the manuscript on 2 July 1833. In his 1838–1856 history, however, JS noted that when Moroni first visited him in 1823, Moroni quoted Malachi’s prophecy differently: “Behold I will reveal unto you the Priesthood by the hand of Elijah the prophet before the coming of the great and dreadful day of the Lord. … And he shall plant in the hearts of the Children the promises made to the fathers, and the hearts of the children shall turn to their fathers, if it were not so the whole earth would be utterly wasted at his coming.” JS published Moroni’s different reading of the verse as a part of his history in the Times and Seasons in April 1842. In a later sermon, JS suggested another change to the wording, stating that “the word turn here should be translated [bind or seal].” (Book of Mormon, 1840 ed., 491 [3 Nephi 25:5–6]; Old Testament Revision 2, p. 119; JS History, vol. A-1, 5–6, in JSP, H1:224 [Draft 2] [D&C 2], herein; “History of Joseph Smith,” Times and Seasons, 15 Apr. 1842, 3:753; Woodruff, Journal, 21 Jan. 1844, brackets in original.)

  40. See Ephesians 1:10. Paul referred to “the dispensation of the fulness of times” as a moment in which God would “gather together in one all things in Christ.” Bible commentator Adam Clarke wrote that the phrase might refer to a “Gospel dispensation, which is the consummation of all preceding dispensations, and the last that shall be afforded to man.” JS’s revelations applied the term to his time, stating that it was the final dispensation spoken of by Paul. (Clarke, New Testament, 2:415, italics in original; see also Revelation, ca. Aug. 1835, in JSP, D4:411–412 [D&C 27:13], herein; Revelation, 23 July 1837, in JSP, D5:417 [D&C 112:30–31], herein; Letter to the Church and Edward Partridge, 20 Mar. 1839, in JSP, D6:369–370 [D&C 121:31], herein; and Revelation, 19 Jan. 1841, in JSP, D7:518 [D&C 124:41], herein.)

  41. JS taught that “the Priesthood was. first given To Adam,” who “held the Keys of it.” In October 1840, JS further explained that not only was Adam “the first and father of all … but he was the first to hold the spiritual blessings, to whom was made known the plan of ordinances for the Salvation of his posterity unto the end,” and the truths of heaven would “continue to be revealed” through him until the end of the world. He further explained, “Adam holds the keys of the dispensation of the fulness of times, i.e. the dispensation of all the times have been and will be revealed through him from the beginning to Christ and from Christ to the end of all the dispensations that have to be reveald.” During the October 1841 conference, JS stated, “There has been a chain of authority and power from Adam down to the present time.” (Discourse, between ca. 26 June and ca. 4 Aug. 1839–A, in JSP, D6:542, underlining in original; Instruction on Priesthood, ca. 5 Oct. 1840, in JSP, D7:435; Minutes and Discourse, 1–5 Oct. 1841, in JSP, D8:288.)

  42. See Letter to the Church and Edward Partridge, 20 Mar. 1839, in JSP, D6:369–370 [D&C 121:26–32], herein.

  43. See Psalm 85:11; and Old Testament Revision 1, p. 19 [Moses 7:62].

  44. See Isaiah 52:7; and Book of Mormon, 1840 ed., 178, 484 [Mosiah 12:21; 3 Nephi 20:40].

  45. Carmel was the mountain or hill in ancient Israel where Elijah called down fire from heaven. The phrase was likely intended to refer to the Old Testament passage about “the dew of Hermon, and … the dew that descended upon the mountains of Zion.” JS’s contemporaries made similar references to Carmel, including “‘the excellency of Carmel,’ and the mountain-dews of Hermon.” (See 1 Kings 18:17–40; 2 Kings 4:25; Psalm 133:3; Isaiah 35:2; Amos 1:2; Micah 7:14; and “The Treasures of the Deep,” Congregational Magazine, Aug. 1832, 475.)

  46. While JS’s early revelations and statements do not ascribe a name to the hill from which he retrieved the gold plates, as early as 1833, Latter-day Saints referred to the hill as Cumorah. In an 1833 poem, William W. Phelps stated that the record had been “hid in Cumorah.” Oliver Cowdery also referred to the hill by the name Cumorah in a letter that was published in the October 1835 issue of the Latter Day Saints’ Messenger and Advocate. In an 1840 tract, Orson Pratt stated that Moroni “hid up the records in the hill Cumorah, where they remained concealed, until by the ministry of an angel they were discovered” by JS. (“New Hymns,” The Evening and the Morning Star, Feb. 1833, [8]; Oliver Cowdery, “Letter VIII,” Messenger and Advocate, Oct. 1835, 2:196–197, 200; Pratt, A[n] Interesting Account of Several Remarkable Visions, 22, in JSP, H1:538.)

  47. JS identified Moroni as the angel who visited him on the night of 21–22 September 1823, informing him of a record written upon gold plates that was deposited in a nearby hill. The early drafts of JS’s 1838–circa 1841 history identified the angel as Nephi rather than Moroni. In other documents, however, JS consistently identified the angel as Moroni. (JS History, vol. A-1, 5–7, in JSP, H1:220–232 [Draft 2]; see also Revelation, ca. Aug. 1835, in JSP, D4:410–411 [D&C 27:5], herein; Questions and Answers, 8 May 1838, in JSP, D6:140–141; Discourse, between ca. 26 June and ca. 4 Aug. 1839–B, in JSP, D6:550; and JS History, vol. A-1, 8, in JSP, H1:236 [Draft 2].)

  48. In describing Moroni’s visitation, both JS and Oliver Cowdery noted that Moroni had quoted several prophecies from the Bible, particularly the Old Testament, and had stated that they were “not yet fulfilled” but were “soon to be.” (JS History, vol. A-1, 5–6, in JSP, H1:222–224 [Draft 2]; Oliver Cowdery, “Letter IV,” Messenger and Advocate, Feb. 1835, 1:78–9; see also later version in JSP, H1:58–59].)

  49. A June 1829 revelation named Oliver Cowdery, David Whitmer, and Martin Harris to serve as witnesses of the gold plates. JS’s history states that a few days after the revelation, JS and the three others went to a wooded area near the Whitmer home in Fayette, New York, where, following prayer, an angel visited them and showed them the plates; it also states that immediately after the vision they “heard a voice from out of the bright light above us, saying ‘These plates have been revealed by the power of God, and they have been translated by the power of God; the translation of them which you have seen is correct, and I command you to bear record of what you now see and hear.’” (Revelation, June 1829–E, in JSP, D1:82–85 [D&C 17], herein; JS History, vol. A-1, 24–25, in JSP, H1:316–320 [Draft 2]; see also Testimony of Three Witnesses, Late June 1829, in JSP, D1:378–382.)

  50. The Bible refers to Michael as “the great prince” and as “the archangel.” JS’s revelations spoke of him in similar language. A September 1830 revelation spoke of him as “Michael mine Archangel” who was to “sound his trump” prior to the resurrection of the dead. A later revelation similarly referred to Michael as “your prince,” to whom God had given “the keys of salvation under the counsel and direction of the Holy One.” By early 1834, Latter-day Saints began to identify Michael as Adam. (Daniel 12:1; Jude 1:9; Revelation, Sept. 1830–A, in JSP, D1:180 [D&C 29:26], herein; Revelation, 1 Mar. 1832 [D&C 78:16], herein; Revelation, 27–28 Dec. 1832, in JSP, D2:345 [D&C 88:112–113, 115], herein; Oliver Cowdery, Kirtland, OH, to John Whitmer, 1 Jan. 1834, in Cowdery, Letterbook, 15.)

  51. The Bible refers to at least two combative encounters between Michael and the devil. (See Jude 1:9; and Revelation 12:7.)

  52. See 2 Corinthians 11:14; and Book of Mormon, 1840 ed., 78 [2 Nephi 9:9]. In June 1839, JS instructed the Quorum of the Twelve Apostles how to “detect Satan when he transforms himself nigh unto an angel of light.” Because not all were present for JS’s 1839 remarks, members of the Twelve shared these instructions with each other and JS reiterated them when the opportunity arose. (Discourse, 27 June 1839, in JSP, D6:510; Richards, “Pocket Companion,” 9–10; Woodruff, Journal, 27 June 1839; Instruction, 9 Feb. 1843, in JSP, D11:406 [D&C 129:8], herein.)

  53. An August 1835 expansion of an earlier revelation noted that Peter, James, and John “ordained you [JS and Oliver Cowdery] and confirmed you to be apostles and especial witnesses of my name, and bear the keys of your ministry: and of the same things which I revealed unto them: unto whom I have committed the keys of my kingdom, and a dispensation of the gospel for the last times; and for the fulness of times.” The date of Peter, James, and John’s visit is unknown, but sources indicate it occurred sometime after John the Baptist’s 15 May 1829 visit to confer the lesser priesthood on JS and Cowdery. (Revelation, ca. Aug. 1835, in JSP, D4:411 [D&C 27:12–13], herein; JSP, D4:408–409n303.)

  54. JS’s history stated that in June 1829, JS, Cowdery, and others “got together in the Chamber of Mr Whitmer [Peter Whitmer Sr.]’s house in order more particularly to seek of the Lord” regarding their ordination to the higher priesthood, or Melchizedek Priesthood. While at the Whitmer house, they received various “instructions from time to time,” including instructions “by the Spirit of Prophecy and revelation; which not only gave us much information, but also pointed out to us the precise day upon which, according to his will and commandment, we should proceed to organize his Church once again, here upon the earth.” Following these instructions, JS and others formally established the church on 6 April 1830. (JS History, vol. A-1, 27, 29, in JSP, H1:326, 336 [Draft 2]; “Part 3: April–September 1830,” in JSP, D1:113–114; Articles and Covenants, ca. Apr. 1830, in JSP, D1:120 [D&C 20:1], herein.)

  55. Theologian Charles Buck had observed that “some divines” defined an archangel as “an angel occupying the eighth rank in the celestial hierarchy,” while others believed “it a title only applicable to our Saviour.” In 1839 JS stated that Adam was “Michael, the Archangel” and that he had “obtained the first Presidency & held the Keys of it, from genration to Generation” and had “obtained it in the creation before the world was formed.” As a result, Adam “had dominion given him over every living Creature.” (“Archangel,” in Buck, Theological Dictionary, 26; Discourse, between ca. 26 June and ca. 4 Aug. 1839–A, in JSP, D6:542, underlining in original.)

  56. See Daniel 8:16; 9:21; and Luke 1:19, 26. JS explained that Gabriel was Noah. He stated that Gabriel “stands next in authority to Adam in the Priesthood; he was called of God to this office & was the Father of all living in his day, & To him was Given the Dominion.” (Discourse, between ca. 26 June and ca. 4 Aug. 1839–A, in JSP, D6:542–543.)

  57. Raphael is an angel spoken of in the Apocrypha. The book of Tobit states that Raphael was “one of the seven holy angels who present the prayers of the holy ones and enter before the glory of the Holy One.” Beyond this reference, JS did not make any further statements about a visitation by any angel identified as Raphael. (Tobit 3:17; 5:4; 12:15, in Pietersma and Wright, New Translation of the Septuagint, 463, 464, 473.)

  58. As early as 1834, Latter-day Saints began to identify Michael as “no less than our father Adam.” In 1835 the notion came into even greater usage in revelations, blessings, and church periodicals. An early 1835 instruction on priesthood declared that three years prior to his death, Adam’s faithful posterity “rose up and blessed Adam, and called him Michael, the Prince, the Archangel,” and the Lord told him, “I have set thee to be at the head: a multitude of nations shall come of thee; and thou art a prince over them for ever.” A revelation recorded later that August fortified the idea that Michael was “Adam, the father of all, the prince of all, the ancient of days.” JS subsequently drew upon this idea in a blessing to his father, and William W. Phelps noted it in a church publication. (Oliver Cowdery, Kirtland, OH, to John Whitmer, 1 Jan. 1834, in Cowdery, Letterbook, 15; Instruction on Priesthood, between ca. 1 Mar. and ca. 4 May 1835, in JSP, D4:317 [D&C 107:53–55], herein; Revelation, ca. Aug. 1835, in JSP, D4:411 [D&C 27:11], herein; Blessing to Joseph Smith Sr. and Lucy Mack Smith, between ca. 15 and 28 Sept. 1835, in JSP, D4:488; William W. Phelps, “Letter No. 8,” Messenger and Advocate, June 1835, 1:130.)

  59. An 1837 revelation for Thomas B. Marsh stated that the keys of this dispensation “came down from the fathers” and that the First Presidency and the Quorum of the Twelve held those keys and the priesthood “in connection with all those who have received a dispensation at any time from the beginning of the creation.” In 1839 JS further taught that “the Keys have to be brought from heaven whenever the Gospel is sent” and that whenever this was done, it was done under the authority of Adam: “the Keys were first given to him, & by him to others.” Peter, James, and John had received those keys from “The Savior. Moses. & Elias … on the Mount when they were transfigured before him.” JS then explained that the priesthood he held had come from Peter, James, John, and others “in regular succession.” (Revelation, 23 July 1837, in JSP, D5:417 [D&C 112:31–32], herein; Discourse, between ca. 26 June and ca. 4 Aug. 1839–A, in JSP, D6:543–544.)

  60. See Isaiah 28:10, 13; Book of Mormon, 1840 ed., 113 [2 Nephi 28:30]; and Revelation, 6 Aug. 1833, in JSP, D3:225 [D&C 98:12], herein.

  61. See Isaiah 14:7; 49:13; 55:12.

  62. The copy in JS’s journal reads “leap for joy.” (JS, Journal, 11 Sept. 1842, in JSP, J2:150 [D&C 128:23].)

  63. The copy of the letter in JS’s journal does not include this canceled phrase. (JS, Journal, 11 Sept. 1842, in JSP, J2:150 [D&C 128:23].)

  64. The copy of the letter in JS’s journal does not include this canceled phrase. (JS, Journal, 11 Sept. 1842, in JSP, J2:150 [D&C 128:23].)

  65. See Job 38:7.

  66. The copy of the letter in JS’s journal reads “principals principalities.” (JS, Journal, 11 Sept. 1842, in JSP, J2:150 [D&C 128:23].)

  67. See Colossians 1:16; and Letter to the Church and Edward Partridge, 20 Mar. 1839, in JSP, D6:369 [D&C 121:29], herein.

  68. See Malachi 3:2–3. Both JS and Cowdery noted that when John the Baptist conferred the Aaronic Priesthood upon them on 15 May 1829, he referenced Malachi’s language regarding the offering of the sons of Levi. In October 1840, JS explained that the offering of the sons of Levi would be a part of “the restitution of all things.” It would take place “when the temple of the Lord shall be built and the sons [of] Levi be purified [and] be fully restored.” An 1841 revelation specified that the Nauvoo temple was to be built in part for “your memorials for your sacrifices, by the sons of Levi.” (JS History, vol. A-1, 17–18, in JSP, H1:292 [D&C 13:1], herein; JS History, 1834–1836, 49, in JSP, H1:43; Instruction on Priesthood, ca. 5 Oct. 1840, in JSP, D7:441; Revelation, 19 Jan. 1841, in JSP, D7:518 [D&C 124:39], herein; see also Mace, Autobiography, 37; and Oliver B. Huntington, “Sayings of the Prophet Joseph Smith,” Young Woman’s Journal, Mar. 1893, 275.)

  69. The copy of the letter in JS’s journal omits this sentence. (JS, Journal, 11 Sept. 1842, in JSP, J2:150 [D&C 128:23].)

  70. TEXT: Signature of JS.