2. False Prophecy

In his section on false prophecy, Bob Witte sets the common trap of citing Deuteronomy 18:20-22 as the one test of a true prophet. If all of an individuals prophecies are fulfilled, he says, then that individual is a true prophet, while if a single prophecy fails, then he must be dismissed as a false prophet (see 2-1). The criterion that fulfillment of prophecy is the sole test of a true prophet has long been dismissed by both Catholic and Protestant Bible scholars for the simple reason that there are so many examples of Bible prophecies made by Bible prophets which were not fulfilled. Kittel’s ten volume Theological Dictionary of the New Testament, which is one of the most renown works of Bible scholarship available, has the following to say on the subject:

Fulfilment or non-fulfilment of the prophecy (1 S. 3:19; 1 K. 8:56; Dt. 18:22; Jer. 28:9: “By fulfilment of the word shall the prophet be known, that the Lord has truly sent him”; and esp. Dt. Is.: 41:21 ff.; 42:9; 44:7 ff.; 44:26; 45:21; 46:10; 48:15 f.; 55:10 f.). The only point is that even in the case of acknowledged messengers of God there may be some oracles that are not fulfilled as well as the many that are. Is. 29:5 f. is right rather than Mt. 3:12. The prophets themselves explain that the Word of Yahweh is not an unalterable decree. The divine rule adjusts itself elastically to the prevailing situation (Is. 28:23 ff.). (Gerhard Kittle, Theological Dictionary of the New Testament, Translated by Geoffrey W. Bromiley, Eerdmans, Grand Rapids, Michigan, 1965, 3:575)

This section contains ten pages documenting what Mr. Witte believes are false prophecies made by former presidents and leaders of the Church of Jesus Christ of Latter-day Saints. Several of these statements are not prophecies at all, and the ones that are prophecies are not false. There are several concepts about prophecy which are frequently misunderstood and which should be briefly explained. As stated in the paragraph above, the Word of God “is not an unalterable decree. The divine rule adjusts itself elastically to the prevailing situation.” One brief biblical example will suffice to demonstrate this point.

In 2Kings 20:1-5, the prophet Isaiah came to Hezekiah, King of Judah, and declared the word of the Lord to him:

Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. (2 Kings 20:1b)

But Hezekiah did not want to die, and he wept bitterly, turned his face to the wall and prayed to the Lord for him to alter his decree. The Lord heard Hezekiah’s prayer and before Isaiah had gone out into the middle court, the word of the Lord came to him and Isaiah was instructed:

Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears; behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. (2 Kings 20:5)

Within just a short period of time the Lord utterly and completely reversed his earlier statement which had been formally delivered by his prophet in his name. Jonah’s prophecy of the destruction of Ninevah is another well known example.

Another concept: frequently a long period of time passes before the fulfillment of a particular prophecy. If fulfillment of prophecy is considered to be the one sure test of a prophet, and failure of any one prophecy is sufficient to condemn a man as a false prophet, then it would seem consistent that all prophecies must be fulfilled during the lifetime of the prophet, or at least during the lifetime of the individual conducting the test. That this is not the case for some of the biblical prophets is obvious. Isaiah said that the earth should reel to and fro like a drunkard (Isaiah 24:20) yet, after 2700 years, it has not. Zechariah said Christ would come and his feet would touch the mount of Olives and it would split with part of it moving to the north and part of it moving toward the south (Zechariah 14:4). Although it has been more than 2500 years it hasn’t happened. We do not doubt that it will happen, but if we were to use Deuteronomy 18:20-22 as our basis, we would have to throw out both Zechariah and Isaiah as false prophets.

Note also that misinterpretations of prophetic statements are frequent, and when an observer interprets a prophecy differently than the Lord intended, it is not fitting for the critic to cry “foul”

Each citation in this section will now be separately examined.

[2-1b,c] JD 2:142-143, Brigham Young - The first two pages in this section contain statements by Brigham Young, one of which has been frequently misrepresented as a prophecy. Brigham Young’s statement is:

When all the other children of Adam have had the privilege of receiving the Priesthood, and of coming into the kingdom of God, and of being redeemed from the four quarters of the earth, and have received their resurrection from the dead, then it will be time enough to remove the curse from Cain and his posterity. (Journal of Discourses 2:143)

This has been called a prophecy, but it is not. What Brigham Young states here is that if the curse were not removed from Cain and his posterity until after everyone else had received the priesthood and been redeemed and resurrected, that would still be soon enough to suit God’s purposes in the redemption of mankind. Several other statements of Brigham Young on these pages have been underlined, but none of them can remotely be considered prophecies.

[2-1d] JD 4:40, Brigham Young - This is a case of wishful mis-interpretation. The actual statement quoted says:

In the days of Joseph it was considered a great privilege to be permitted to speak to a member of Congress, but twenty-six years will not pass away before the Elders of this Church will be as much thought of as the kings on their thrones. (Journal of Discourses 4:40)

What Mr. Witte wants this to say is that within 26 years the Elders of the Church will be as highly respected as kings on their thrones, but there is another meaning of “as much thought of,” and that is “as frequently thought of.” The period of 26 years from 1856 brings us to 1882, and the Forty-seventh United States Congress with it’s passage of the Edmunds Tucker Act of 1882. The newspapers of the United States were a hotbed of controversy over Mormonism. Rather than just being permitted to speak to a member of Congress, George Q. Cannon addressed Congress himself. In returning to Washington after 8 days at home, George Q. Cannon stopped at a hotel in Chicago to take a bath.

What! Is this the famous Mr. Cannon of Utah?” asked the clerk.

“I am Mr. Cannon of Utah, whether I am famous or not,” he replied. Being a celebrity was not new to him, but his notoriety had grown in the wake of the huge newspaper publicity of 1882. “There was a great deal of curiosity among the people in the hotel to see me,” he wrote, “and this has been the case during the entire trip.” (Davis Bitton, George Q. Cannon, A Biography, Deseret Book, Salt Lake City, Utah, 1999, p 260)

Because of the huge newspaper publicity, the Mormon Elders were certainly more frequently thought of than Kings on their thrones, and perhaps by many as highly regarded.

[2-2a] JD 5:219, Heber C. Kimball - In this prophecy, Heber C. Kimball predicts that

The Church and kingdom to which we belong will become the kingdom of our God and his Christ, and brother Brigham Young will become President of the United States. (Journal of Discourses 5:219)

This is a rather formidable statement, with Brigham Young having passed away and all, but in trying to understand the prophecy we note that “the kingdom of our God and his Christ” has a specific meaning in LDS theology.

We are in the Church of the living God. It is the beginning of that kingdom that is to come. Spiritually it is the Kingdom of God, and by and by all things predicted concerning God's government on the earth will be fulfilled, when all nations shall bow in obedience to Him, when they shall cease their wars, and turn their spears into pruning hooks and their swords into plow-shares, (using the figurative expressions of ancient writers), when all this will be fulfilled and the kingdoms of this world will become the kingdom of our God and His Christ, and He shall rule and reign in Mount Zion and in Jerusalem, and before His ancients, gloriously, as the prophets predicted. (President Charles W. Penrose., Conference Report, April 1912, p 18)

This church will not become a part of “the kingdom of our God and his Christ” until Christ’s second coming. This prophecy was intended to be fulfilled not during Brigham Young’s lifetime, but after his resurrection and while Christ is reigning personally upon the earth. It cannot be termed a false prophecy until after Christ’s millennial reign. We will have to wait and see, but of Mr. Witte’s collection in this section on prophecies, this is to me the most likely to remain unfulfilled.

[2-2b,c] JD 7:290-291; 10:250, Brigham Young - In these pages Brigham Young is quoted as saying that the black races are descended from Cain, and they cannot receive the blessings of the priesthood until “all the other descendants of Adam have received the blessings.” Mr. Witte wants these statements to apply individually and not collectively. That is, he wants the prophecy to mean that no black man can hold any priesthood until every last individual of all other races have received their priesthood blessings. That is not what Brigham Young had in mind. Brigham Young’s intent here was that the black race collectively would not be offered the priesthood until people of all other races had been offered the priesthood. This interpretation cannot be demonstrated from the selected quotes Mr. Witte has provided here, so let me quote another statement by Brigham Young which clarifies his position on the subject:

Now then in the kingdom of God on the earth, a man who has the African blood in him cannot hold one jot nor tittle of priesthood: Why? because they are the true eternal principles the Lord Almighty has ordained, and who can help it, men cannot, the angels cannot, and all the powers of earth and hell cannot take it off, but thus saith the Eternal I am, what I am, I take it off at my pleasure, and not one particle of power can that posterity of Cain have, until the time comes that says he will have it taken away. That time will come when they will have the privilege of all we have the privilege of and more. (Elden J.Watson, Brigham Young Addresses, a Chronological Compilation of Known Addresses of the Prophet Brigham Young, Salt Lake City, Utah, [6 volumes, 1979-1984,] Volume 2, January 5, 1852, p 10)

Prior to the atonement of Jesus Christ, only the House of Israel, or the descendants of Abraham were allowed to participate in the priesthood blessings of the gospel. After the resurrection of the Savior, Peter was given a revelation expanding those priesthood blessings to the Gentile nations, (Acts 15:7-9) but the heathen nations were still excluded. Brigham Young predicts here a momentous time when all restrictions would finally be removed and the blessings of the gospel would be available to everyone. Brigham also explained in general terms when that time would be. In this quotation, consider the people who are “raised up,” to be the Church of Jesus Christ of Latter-day Saints:

That slavery will continue, until there is a people raised up upon the face of the earth who will contend for righteous principles, who will not only believe in but operate, with every power and faculty given to them to help to establish the kingdom of God, to overcome the devil, and drive him from the earth, then will this curse be removed. (Ibid., p 9)

In July of 1860, Brigham Young disclosed even more closely when that time would be:

Children are now born who will live until every son of Adam will have the privilege of receiving the principles of eternal life. (Journal of Discourses 8:116)

The culmination of that promise was granted in June of 1978 with President Spencer W. Kimball’s revelation allowing every worthy male member of the church to hold the priesthood.

[2-2d] JD 10:250, Brigham Young - This prophecy by Brigham Young states that the black man will continue to be a servant of servants until the Lord removes the curse. This remarkable statement was slowly fulfilled through the civil rights movement of the 1960s and 1970s resulting in the blacks legally achieving equal status with everyone else. Being no longer a “servant of servants,” the Lord revealed through President Kimball that they were now to be allowed to hold the priesthood, effectively demonstrating that the Lord has removed the curse.

[2-3a] JD 10:344, George Q. Cannon - This statement by George Q. Cannon is not a prophecy. Rather, it is an interpretation of a prophecy, and his interpretation was not correct. This subject will be discussed in more detail when Mr. Witte brings up the actual prophecy instead of an interpretation of it.

[2-3b] JD 11:269, Brigham Young - The following statement by Brigham Young does not say what Mr. Witte wants it to say, and because it does not, it is not a false prophecy.

Do you think that we shall ever be admitted as a State into the Union without denying the principle of polygamy? If we are not admitted until then, we shall never be admitted. (Journal of Discourses 11:269)

Utah was admitted into the Union without denying the principle of polygamy. The people were only required to give up the practice of polygamy. See a similar statement by Heber C. Kimball at 2-6d.

[2-3c] JD 13:138, Orson Pratt - On this page, Orson Pratt testifies that the Lord will lead the Saints back to Jackson County Missouri. This is a common teaching of the Church and anticipation of this event can still be found in manuals, lessons and teachings throughout the Church.

[2-3d] JD 13:362; 17:111, Orson Pratt - Again Orson Pratt teaches that the saints will be led back to Jackson County, Missouri, but this time he expresses his understanding that it will happen before the generation who lived in 1832 pass away. These are again interpretations of the same prophesy which George Q. Cannon interpreted similarly above. This interpretation was common prior to the 1930s and as I said above, was wrong. We will again defer the discussion until the actual prophecy is addressed.

[2-4a] HC 1:174, Lyman Wight - This quote is taken from a footnote by B. H. Roberts which was added to History of the Church by way of commentary. The prophecy being cited was made by Lyman Wight as recorded by John Whitmer, and because both of them apostatized from the Church, I don’t see any necessity of defending the prophecy.

[2-4b] HC 1:315, Joseph Smith - The next quote is a prophecy written by Joseph Smith in a letter to a Mr. Seaton.

And now I am prepared to say by the authority of Jesus Christ, that not many years shall pass away before the United States shall present such a scene of bloodshed as has not a parallel in the history of our nation; pestilence, hail, famine, and earthquake will sweep the wicked of this generation from off the face of the land, to open and prepare the way for the return of the lost tribes of Israel from the north country. The people of the Lord, those who have complied with the requirements of the new covenant, have already commenced gathering together to Zion, which is in the state of Missouri; therefore I declare unto you the warning which the Lord has commanded to declare unto this generation, remembering that the eyes of my Maker are upon me, and that to him I am accountable for every word I say. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols., introduction and notes by B. H. Roberts [Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1932-1951], 1:315)

In 1953 Elder Joseph Fielding Smith wrote a discussion of this prophecy in a Melchizedek priesthood manual.

We who are living in this day, one hundred years later, must not feel that the prophecies here given will not be fulfilled. We are that much nearer to the end than were our fathers. moreover, we have seen much of these predictions fulfilled. The time came when bloodshed and war swept the united States as the Prophet predicted. It came in the great Civil War, which, according to the revelation, was the beginning of the end, out of which would come the great world struggle which eventually would bring to an end all nations. We discover from the declaration by the Prophet to the people of the world, that the cleansing of the earth of much of its iniquity, by blood, fire, earthquake, pestilence and the display of angry elements, was to assist in preparing the way for the return of the lost tribes of Israel. We should not be confused. the call for the gathering of scattered Israel had been proclaimed three years earlier, and the missionaries had been hard at work gathering into the fold those of Israel who had scattered themselves among the Gentiles. The great day of the coming of the lost tribes would be after the preparatory work had been accomplished in the destruction of wickedness in very great measure, and the way prepared in part for the coming of the lord also and the building of his Holy City and Temple. (Joseph Fielding Smith, Church History and Modern Revelation, 2 vols. [Salt Lake City: The Council of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints, 1953], 1:377-378)

Elder Smith points out that this prophecy is not of a single event. Rather, it begins with bloodshed and war sweeping the United States and then the pestilence, hail, famine, and earthquake are subsequent events which will take place over a period of time. This prophecy is in process of fulfilment.

[2-4d] HC 1:323, Joseph Smith Sr. - Joseph Smith’s father gave him a blessing in which he declared that Joseph would continue in the Priest’s office until Christ comes. Since this was stated in January of 1833 and Joseph was already a High Priest and President of the High Priesthood at that time, this can not refer to the church office of a priest, but must refer to his continuing to function in the ecclesiastical office until Christ comes. This he did and continues to do.

[2-5a] HC 3:171, Joseph Smith - This citation has nothing to do with any prophecy, but only with Joseph’s comments that David W. Patten was “one of the Twelve Apostles, and died as he lived, a man of God.” The statement is undoubtedly meant to be considered in connection with D&C 114, which will be brought up later, and will be discussed at that point.

[2-5b] HC 2:182, Joseph Smith - Here is the oft cited Feb 14, 1835 statement by Joseph Smith, that those who went to Zion

should be ordained to the ministry, and go forth to prune the vineyard for the last time, or the coming of the Lord, which was nigh–even fifty six years should wind up the scene. (Smith, History of the Church 2:182)

I first point out that this is not a prophecy, the word “should” being anything but definite. Still, it does indicate that at this time the Prophet Joseph felt that the second coming of the Lord would be in fifty-six years. To understand this statement one needs only read Joseph’s explanation found in D&C 130:14-17

I was once praying very earnestly to know the time of the coming of the Son of Man, when I heard a voice repeat the following: Joseph, my son, if thou livest until thou art eighty-five years old, thou shalt see the face of the Son of Man; therefore let this suffice, and trouble me no more on this matter. I was left thus, without being able to decide whether this coming referred to the beginning of the millennium or to some previous appearing, or whether I should die and thus see his face. I believe the coming of the Son of Man will not be any sooner than that time. (Doctrine and Covenants, 130:14-17)

Fifty-six years from February 14, 1835 would bring us to 1891, and in February of 1891 Joseph Smith would have been eighty-five years old. Prior to 1891 this statement led many Latter-day Saints to believe that the Second Coming would be in that year. When the year 1891 came and went, it became obvious that this was an incorrect interpretation of the statement, the correct interpretation being the last alternative which Joseph Smith mentioned, that he would die before that time and thus see the Lord’s face.

[2-5c] HC 2:145, Joseph Smith - The following statement is extracted and underlined from Joseph Smith’s letter to Lyman Wight, Edward Partridge, John Corrill, Isaac Morley, and others of the High Council of Zion,

But in case the excitement continues to be allayed, and peace prevails, use every effort to prevail on the churches to gather to those regions and locate themselves, to be in readiness to move into Jackson county in two years from the eleventh of September next, which is the appointed time for the redemption of Zion. (Smith, History of the Church 2:145)

Mr. Witte neglects to underline either the immediately following paragraphs, or the last portion of the statement which is not even included on the photocopied page, which turn this from a “false prophecy” into one that was fulfilled:

If—verily I say unto you—if the Church with one united effort perform their duties; if they do this, the work shall be complete—if they do not this in all humility, making preparation from this time forth, like Joseph in Egypt, laying up store against the time of famine, every man having his tent, his horses, his chariots, his armory, his cattle, his family, and his whole substance in readiness against the time when it shall be said: 'To your tents, O Israel! Let not this be noised abroad; let every heart beat in silence, and every mouth be shut.

Now, my beloved brethren, you will learn by this we have a great work to do, and but little time to do it in; and if we do not exert ourselves to the utmost in gathering up the strength of the Lord's house that this thing may be accomplished, behold there remaineth a scourge for the Church, even that they shall be driven from city to city, and but few shall remain to receive an inheritance; if those things are not kept, there remaineth a scourge also; therefore, be wise this once, O ye children of Zion! and give heed to my counsel, saith the Lord. (Smith, History of the Church 2:145-6)

Although the eleventh of September 1836 was the date set for the redemption of Zion, the Saints were not ready, and as a consequence they were driven from city to city precisely as predicted.

[2-5d] HC 5:394, Joseph Smith - This is a legitimate prophecy made by the Prophet Joseph Smith on May 18, 1843 to Judge Stephen A. Douglas.

I prophesy in the name of the Lord God of Israel, unless the United States redress the wrongs committed upon the Saints in the state of Missouri and punish the crimes committed by her officers that in a few years the government will be utterly overthrown and wasted, and there will not be so much as a potsherd left. (Smith, History of the Church 5:394)

This prophecy was conditional, but the United States did not redress the wrongs committed upon the Saints nor did they punish the crimes committed by Missouri’s officers so the conditions were not met and therefore the prophecy is in full force.

A subsequent and similar, but even stronger prophecy of the same nature was made by Joseph Smith on December 16, 1843 before the Nauvoo city council:

I prophecy by virtue of the Holy Priesthood vested in me in the name of Jesus Christ that if Congress will not hear our petition and grant us protection they shall be broken up as a government and God shall damn them. There shall nothing be left of them, not even a grease spot.” (Scott H. Faulring ed., An American Prophet’s Record, The Diaries and Journals of Joseph Smith, [Signature Books in association with Smith Research Associates, Salt Lake City, Utah, 1987] p 432. All but the last five words are quoted in Smith, History of the Church 6:116)

These prophecies certainly do not predict the demise of the United States itself, but of the government, the presidency and those in national political power at the time - those who could have granted the Latter-day Saints protection and who could have punished the crimes committed against them, but did not.

The President of the United States at the time these prophecies were made was John Tyler. Although formerly a Democrat, Mr. Tyler had been elected on the Whig ticket as vice president in 1840 with William Henry Harrison elected as president. General Harrison, however, only lived for one month and upon his death John Tyler became president. The Whig party also dominated both Congress and the Senate in 1843. The Whig party totally disintegrated after the presidential election of 1856, so within 13 years of the above prophecies the dominating political party was “utterly overthrown and wasted,” with not even a potsherd left, “not even a grease spot.”

There was another prophecy made by Joseph Smith in the same meeting as the one Mr. Witte quoted. Perhaps the reason he did not underline that portion was because of it’s well known and remarkable fulfilment. The above prophecy continues:

. . . Judge, you will aspire to the presidency of the united States; and if ever you turn your hand against me or the Latter-day Saints, you will feel the weight of the hand of the Almighty upon you; and you will live to see and know that I have testified the truth to you; for the conversation of this day will stick to you through life. (Smith, History of the Church 5:394)

Judge Douglas did turn his hand against the Latter-day Saints in a public speech against the church delivered on June 12, 1857, and later he did aspire to the presidency of the United States, receiving his nomination from the Democratic party which at the time was the dominant party in national politics. Factions within the party forced him to run against J. C. Brekenridge, another Democrat, as well his Republican opponent and as a result the little known Abraham Lincoln won the election. For more detailed information see Duane S. Crowther, The Prophecies of Joseph Smith, Bookcraft, Salt Lake City, 1963, pp 336-8.

[2-6a] HC 6:58, Joseph Smith - There are two separate prophecies which Mr. Witte has underlined on this page. The first prophecy states

I prophesy, in the name of the Lord God of Israel, anguish and wrath and tribulation and the withdrawing of the Spirit of God from the earth await this generation, until they are visited with utter desolation. This generation is as corrupt as the generation of the Jews that crucified Christ; and if He were here to-day, and should preach the same doctrine He did then, they would put Him to death. (Smith, History of the Church 6:58)

I note that Mr. Witte did not underline the last sentence of the above statement. I believe the anguish, wrath, tribulation and increase in wickedness which this nation has experienced since this prophecy is sufficient to indicate its progress. The utter desolation they will experience will not happen until they have ripened in iniquity and have become as Sodom and Gomorrah, and if they repent and turn to the Lord it will not happen at all as was the case with Ninevah.

The next prophecy which continues from the above statement is as follows:

I defy all the world to destroy the work of God; and I prophesy they never will have power to kill me till my work is accomplished, and I am ready to die. (Smith, History of the Church 6:58)

Regarding this topic, President Brigham Young said:

The Lord has never let a prophet fall on the earth until he had accomplished his work: and the Lord did not take Joseph until he had finished his work, and it is the greatest blessing to Joseph and Hyrum God could bestow to take them away, for they had suffered enough. (Smith, History of the Church 7:302)

[2-6b] David Whitmer, An address to All Believers in Christ - Here, Mr. Witte photocopies page 31 of David Whitmer’s “An Address to All Believers in Christ.” The underlined portions are as follows:

Brother Hyrum said it had been suggested to him that some of the brethren might go to Toronto, Canada, and sell the copy-right of the book of Mormon for considerable money; and he persuaded Joseph to inquire of the Lord about it. Joseph concluded to do so. He had not yet given up the stone. Joseph looked into the hat in which he placed the stone, and received a revelation that some of the brethren should go to Toronto, Canada, and that they would sell the copy-right of the Book of Mormon. Hyrum Page and Oliver Cowdery went to Toronto on this mission, but they failed entirely to sell the copy-right, returning without any money. . . . Well, we were all in great trouble; . . . Joseph did not know how it was, so he enquired of the Lord about it, and behold the following revelation came through the stone: “Some revelations are of God; some revelations are of man; and some revelations are of the devil.” (David Whitmer, “An Address to All Believers in Christ,” Richmond Missouri, 1887, p 31}

Two major problems exist with this statement: First, it was written in 1887, some fifty-seven years after the event. Second, David Whitmer was not one of the participants in the event, so any information he had about what happened is second hand. We do, however, have available, a first hand account. In a letter written to William McLellan only fourteen years after the event, Hyrum Page who was one of those who went to Kingston (not Toronto, which was 150 miles away) to sell the copyright, supplied additional information.

Joseph heard that there was a chance to sell a copy right in Canada for any useful book that was used in the States. Joseph thought this would be a good opportunity to get a hand on a sum of money which was to be (after the expenses were taken out) for the exclusive benefit of the Smith family and was to be at the disposal of Joseph. Accordingly Oliver Cowdery, Joseph Knight, Hiram Page and Joseph Stoel were chosen (as I understand by revelation) to do the business; we were living from 30 to 100 miles apart. The necessary preparation was made (by them) in a sly manner so as to keep Martin Harris from drawing a share of the money. It was told me we were to go by revelation, but when we had assembled at Father Smiths, there was no revelation for us to go, but we were all anxious to get a revelation to go; and when it came we were to go to Kingston where we were to sell if they would not harden their hearts; but when we got there, there was no purchaser, neither were they authorized at Kingston to [purchase] but rights for the Provence; but little York was the place where such business had to be done. We were to get 8,000 dollars. We were treated with the best of respect by all we met with in Kingston - by the above we may learn how a revelation may be received and the person receiving it not be benefitted. (Letter, Hiram Page to William McLellan, Fishingriver, Feb. 2, 1848. Original in the Office of Church Historian, Community of Christ, Independence, MO. Typescript in possession of Bruce G. Stewart, spelling and punctuation corrected).

In this first hand account, Hiram Page clarifies that the revelation was conditional, instructing them to sell the copyright to the Book of Mormon “if they would not harden their hearts.” This incident has been examined by Richard Lloyd Anderson, professor of ancient scripture at Brigham Young University. See Ensign, April 1987, pages 23-25.

The remainder of the Whitmer statement is also of interest, because it indicates that Joseph himself may have fully anticipated the sale of the Book of Mormon Copyright in Canada. This is another in a lifelong sequence of learning experiences for the Prophet Joseph, and appears to be an instance in which even he did not understand fully the implications of the revelation. On more than one occasion the Lord allowed Joseph to seek for financial gain, but never allowed the culmination to any significant degree. Despite Joseph’s frugality and his many accomplishments and positions he never became a wealthy man.

[2-6c] T&S 6:956, Brigham Young - This is yet another interpretation of D&C 84 which will be discussed below.

[2-6d] MS 28:190, Jan 28, 1866, Heber C. Kimball - This was discussed above with 2-3b.

Plurality is a law which God established for his elect before the world was formed, for a continuation of seeds forever. It would be as easy for the United States to build a tower to remove the sun, as to remove polygamy, or the Church and kingdom of God. Give yourselves no trouble, for the Lord has said he will fight our battles, and will defend the kingdom or his own work. (2-6d; Latter-day Saints Millennial Star, 28:190)

The doctrine of plurality has not been removed. The practice of having more than one living wife at the same time has been removed. If a man marries a wife and she dies, then he is free to marry again. In the resurrection we will find he is still married to both wives, which constitutes a plurality. That having been said, it should be noted that the prophecy itself states only that the United States will not be able to remove polygamy, which it has indeed not been able to do as thousands of polygamist would be willing to testify.

[2-7 top] Blessing of Joseph Smith III (forgery by Mark Hoffman)

This is an interesting document and is made more interesting by the modifications which Mr. Witte has incorporated through various editions of his booklet. In the third edition of “Where Does It Say That?” Mr. Witte published a photo reproduction at the top of the page and then produced a transcription below the photo copy to make it more readable. In addition he added the following note:

"Of particular note is the prophecy (in the name of the Lord) that Joseph uttered over his own son regarding the succession to the LDS presidency. Both the MSS and a typed copy of the "blessing" throw you especially when you consider just how "iron clad" the blessings pronounced in the Old Testament turned out to be!!" (p 2-7)

In other words, Mr. Witte initially accepted the forgery as being genuine and complained that it was an unfulfilled prophecy. In a subsequent edition Mr. Witte added the following notice in the margin:

SPECIAL NOTICE

Several years ago, the MSS was accepted by the LDS church authorities as a genuine artifact. However, it has recently been called into question as a possible forgery even though it previously passed severe scrutiny by a number of experts. (p 2-7)

I have been unable to find any evidence that any LDS church authorities ever accepted this blessing as a genuine artifact. In an even later edition, Mr. Witte changed the title of this document

from: Joseph Smith handwritten MSS of the blessing of Joseph Smith III Jan 17, 1844.

to: Mark Hoffman Joseph Smith III MSS Forgery

He also replaced the transcription of the blessing with the following statement:

Editor's Note::

The above "Manuscript" is an example of one of the forgeries foisted upon the world of Mormonism by Mark Hoffman. It is important because it was the "discovery" which brought Hoffman into the Mormon limelight and also significant because it was greeted by ready acceptance from the then Prophet, Seer and Revelator as being a genuine artifact. It is included in this collection for the latter reason.

The Hoffman forgeries (including the "Salamander Letter" and others) are only the most recent episodes in a long history of Mormon forgeries. Even Joseph Smith was taken in by the famous Kinderhook Plates forgery.

If the Mormon Prophet cannot discern that a document of such import was not genuine, then truly he is a "Prophet who does not prophesy; a Seer who cannot see; and a Revelator who is unable to reveal." (p 2-7)

Mr. Witte states that the blessing is included in this collection because the forgery was accepted as genuine by the prophet. However, there is no indication that either President Spencer W. Kimball who was the prophet of the church at the time, or Elder Gordon B. Hinckley who met with Mark Hoffman regarding the document, ever stated that this blessing was genuine. Mr. Witte neglects to mention that he believed it to be genuine himself and that he included it in his collection before he ever decided that the prophet was deceived in his acceptance of it. He speaks of a “long history of Mormon forgeries” mentioning the Salamander Letter and the Kinderhook Plates forgery, neglecting to point out that these forgeries were foisted on the LDS Church, not by the LDS Church. He then accuses the Prophet of not being able to discern that the document was a forgery. Mr. Witte considers this document “of such import” that God must surely tell the prophet that it was not genuine. God, on the other hand, knew that the document was so trivial and unimportant as to ignore it completely.

This ends the photographic reproduction portion of section 2. For the remainder of the section the items are just typewritten copies of citations. The brash underlining is also replaced by more pleasant italics.

[page 2-7] D&C 84:4-5, 31, Joseph Smith - Here at last is the actual revelation containing the prophecy that a temple would be built “in this generation.” Mr. Witte cites only verses 4, 5 and 31, while I include verses 2 and 3 for purposes of explanation:

2 Yea, the word of the Lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints to stand upon Mount Zion, which shall be the city of New Jerusalem.

3 Which city shall be built, beginning at the temple lot, which is appointed by the finger of the Lord, in the western boundaries of the State of Missouri, and dedicated by the hand of Joseph Smith, Jun., and others with whom the Lord was well pleased.

4 Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation.

5 For verily this generation shall not all pass away until an house shall be built unto the Lord, and a cloud shall rest upon it, which cloud shall be even the glory of the Lord, which shall fill the house.

. . .

31 Therefore, as I said concerning the sons of Moses–for the sons of Moses and also the sons of Aaron shall offer an acceptable offering and sacrifice in the house of the Lord, which house shall be built unto the Lord in this generation, upon the consecrated spot as I have appointed. (Doctrine and Covenants 84:2-5, 31)

On page 2-3a Mr. Witte cited George Q. Cannon’s interpretation of these verses as follows:

The day is near when a Temple shall be reared in the Center Stake of Zion, and the Lord has said his glory shall rest on that House in this generation, that is in the generation in which the revelation was given, which is upwards of thirty years ago. (Journal of discourses 10:244)

Similarly Orson Pratt’s interpretation was cited on page 2-3d:

God promised in the year 1832 that we should, before the generation then living had passed away, return and build up the City of Zion in Jackson County; . . . We believe in these promises as much as we believe in any promise every uttered by the mouth of Jehovah. The Latter-day Saints just as much expect to receive a fulfilment of that promise during the generation that was in existence in 1832 as they expect that the sun will rise and set to-morrow. Why? Because God cannot lie. He will fulfil all His promises. He has spoken, it must come to pass. (Journal of Discourses 13:362)

And Brigham Young’s interpretation on page 2-6c:

And when we get into Jackson county to walk in the courts of that house, we can say we built this temple for as the Lord lives we will build up Jackson county in this generation, (cries of amen,). (Times and Seasons, 6:956)

One hundred seventy years have now passed away since the revelation was given, and the temple in Jackson county Missouri has not yet been built. I dare say that the three interpretations cited above were incorrect. And I hasten to add that these were not isolated interpretations, but this belief was common among nearly all of the Latter-day Saints during the late 1800's. In the early 1900's the general interpretation was modified to say that “this generation” could be interpreted to mean that as long as anyone was still living who was alive when the revelation was given, “this generation” had not passed away. After 170 years, even that interpretation has been shown wrong. It has been replaced by a new interpretation in the minds of some, who now say that by “this generation” the Lord must mean this dispensation of the Gospel, which could allow the fulfilment of this prophecy to extend up until the second coming of Christ. This may be a legitimate interpretation, but in my mind is not very satisfying. May I propose an alternative.

A close examination will allow us to separate between two different portions of the revelation. It begins by saying in verses 2 and 3 that the city of New Jerusalem will be built in the western boundaries of the State of Missouri, beginning at the temple lot, which was appointed by the finger of the Lord and dedicated by Joseph Smith Jun. and others. Verses 4 and 5, which contain the actual prophecy are the problematic verses, and they begin a new thought. As published in the Book of Commandments, they begin a new paragraph:

4 Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation.

5 For verily this generation shall not all pass away until an house shall be built unto the Lord, and a cloud shall rest upon it, which cloud shall be even the glory of the Lord, which shall fill the house. (Doctrine and Covenants 84:5.)

I point out that the place of the temple spoken of in verse 4 is “this place.” Verse 31 only says “upon the consecrated spot.” The location of “this place” has been confusing because the first two verses of the revelation spoke of the New Jerusalem and the temple which will be built in Jackson county as well as the temple lot which was dedicated there. Now the revelation shifts by saying that the New Jerusalem spoken of will be begun by the gathering of the saints at “this place, even the place of the temple.” I suggest that “this place” has reference to the geographical location of Joseph Smith when the revelation was received. And where was he? He was in Kirtland, Ohio. This would suggest the possibility that the temple which “shall be reared in this generation” was the Kirtland temple. If the Lord had intended to mean that the temple would be built in Jackson county Mo., he would more appropriately have said “at that place,” because Joseph was in Kirtland, not in Missouri.

That the temple was to be built by the “gathering of the saints, beginning at this place,” also points to Kirtland as that was the specified location where the gathering of the saints began. As early as January 1831 the Lord had commanded the saints to gather to the Ohio at which place they would receive an endowment from on high.

31 And that ye might escape the power of the enemy, and be gathered unto me a righteous people, without spot and blameless—

32 Wherefore, for this cause I gave unto you the commandment that ye should go to the Ohio; and there I will give unto you my law; and there you shall be endowed with power from on high; (Doctrine and Covenants 38:31-32.)

And did the Kirtland temple fulfil the rest of the requirements? The revelation goes on to say that “an house” shall be built and “a cloud” will rest upon it, and the glory of the Lord will “fill the house.”

Oliver Cowdery testified of that cloud which was the glory of the Lord as recorded in the Encyclopedia of Mormonism:

Oliver's Church career peaked from 1834 to 1836. Minutes and letters picture him as a highly effective preacher, writer, and administrator. His 1836 journal survives, showing his devotion to religion and family, his political activities, his study of Hebrew, and the spiritual power he shared at the completion of the Kirtland Temple. Cowdery's last entry in this journal, penned the day of the temple dedication, says of the evening meeting: "I saw the glory of God, like a great cloud, come down and rest upon the house…. I also saw cloven tongues like as of fire rest upon many…while they spake with other tongues and prophesied" (Arrington, p. 426). (Encyclopedia of Mormonism, 1-4 vols., edited by Daniel H. Ludlow (New York: Macmillan, 1992), 1:338)

It should be noted that when the Kirtland temple was dedicated in 1836, the Lord appeared personally in that temple and accepted it.

7 For behold, I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house. (Doctrine and Covenants 110:7.)

In this same section Mr. Witte also cites D&C 97:18-20 and D&C 101:16-21, but these only specify that Zion shall not be removed out of her place, which is correct, she will not be moved out of her place.

[2-8 col 1] D&C 111:1-11, Joseph Smith - Mr. Witte cites the first eleven verses of D&C 111 inferring that they contain a prophecy which was not fulfilled. To the contrary I note the following:

A man by the name of Burgess had told them he could locate a "hidden treasure" in Salem, but was unable to fulfill his promise. While in Salem, the Lord revealed to the Prophet that "there are more treasures than one for you in this city" (D&C 111:10; emphasis added).

These additional "treasures" had specific reference to the precious souls of the inhabitants of that city. However, the Lord indicated that he would gather them "in due time for the benefit of Zion" (D&C 111:2). It is interesting to note that while Joseph Smith's initial visit to Salem was unsuccessful in gathering either temporal or spiritual treasures, the promise of the Lord was at least partially fulfilled several years later. In 1843 the Prophet told Erastus Snow that he felt the "due time" of the Lord had arrived and sent Elder Snow to Salem. During the next several years he was able to baptize over one hundred people in that historic town. (Erastus Snow Journal [1841-1847], pp. 3-5.) (Hoyt W. Brewster, Jr., Doctrine and Covenants Encyclopedia [Salt Lake City: Bookcraft, 1988], 603.)

For a detailed discussion of this Salem prophecy see Kenneth W. Godfrey, "More Treasures Than One: Section 111" in Hearken, O Ye People: Discourses on the Doctrine and Covenants (Salt Lake City: Randall Book Co., 1984), which contains the following statement:

It would perhaps be interesting to know how many other converts who called Salem home came into the church since 1842. It is probable that if one were to count the tithing, fast offerings, and other contributions they and their descendants have paid to the Church the last one hundred and forty-three years, that one could truthfully say that “in due time” their gold and their silver was indeed the Church’s and the figure they contributed would probably be worth far more than the gold that might have been found in a pirate chest. (Hearken, O Ye People, Discourses on the Doctrine and Covenants, Sidney B. Sperry Symposium, volume 12, Randall Book, Sandy, Utah, 1984; Kenneth W.Godfrey, “More Treasures Than One: Section 111,” pp 199-200).

There is here one striking similarity with Joseph’s attempt to sell the copyright to the Book of Mormon in Canada. This is another instance in which the Lord allowed Joseph Smith to seek for wealth, but not to find it.

[2-8 col 1] D&C 114:1-2, Joseph Smith - In this section of the Doctrine and Covenants the Lord tells David W. Patten that it would be wise for him to settle up all his business quickly because the Lord has a mission for him to perform in the spring with the twelve. On page 2-5a Mr. Witte included a quote from History of the Church which we deferred responding to until this section. Joseph Smith wrote:

I saw Captain Patten in a most distressing condition. His wound was incurable.

Brother David Patten was a very worthy man, beloved by all good men who knew him. He was one of the Twelve Apostles, and died as he had lived, a man of God. (Smith, History of the Church 3:171)

The question is, why would the Lord say he was going to serve a mission with the twelve, when he would have known that David Patten would die before the time for the mission came?

The answer is that David W. Patten did go on his mission with the majority of the apostles when they went on their mission to England the next spring. While the twelve were in England a sister Ann Booth, wife of Robert Booth, both of Manchester England had a vision on the 12th of March, 1840. The vision was of such interest to Wilford Woodruff that he recorded it in his journal.

Being carried away in a vision to the place of departed souls I saw 12 prisons one above another, very large and built of solid stone. On arriving at the door of the uppermost prison, I beheld one of the 12 apostles of the Lamb who had been martyred in America standing at the door of the prison holding a key with which he unlocked the door and went in and I followed him. . . . On the right hand near the door stood John Wesley who on seeing the glorious personage raised both hands and shouted Glory, honor, praise and power be ascribed unto God and the Lamb forever and forever. Deliverance has come. The apostle then commenced to preach the baptism of repentance for remission of sins and the gift of the Holy Ghost by the laying on of hands, when the hundreds of prisoners gave a shout with a loud voice saying, Glory be to God forever and forever. (Kenney, Wilford Woodruff’s Journal, 1:475-476, spelling corrected)

Ann Booth continued to observe as many, including several of her own family, her grandfather, uncle, sister and her mother, all of whom had died Methodist, accepted and received the gospel. She states that at the time she had this vision she had never heard of David W. Patten, she only knew that it was an apostle who had died in America. It is interesting that Ann Booth had this vision at about the same time that the Prophet Joseph Smith first introduced the concept of salvation for the dead.

7 Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets. (Amos 3:7.)

Many years later, In a personal revelation to Wilford Woodruff after the death of his own son, the Lord revealed to him that for the salvation of the dead it is important to have workers on both sides of the veil. (See Franklin D. Richards discourse of Feb 12, 1893 found in Brian H. Stuy, Collected Discourses, B.H.S. Publishing, Burbank, California, 5 volumes, 3:231-232). What better advice could the Lord have given David Patten than to speedily settle up all of his affairs?

[2-8 cols 1-2] D&C 115: 7-12, Joseph Smith - Like so many of the other statements collected in section 2, this is not a prophecy. It is, however, a commandment, and we should look to see why this commandment has not yet been complied with.

7 Let the city, Far West, be a holy and consecrated land unto me; and it shall be called most holy, for the ground upon which thou standest is holy.

8 Therefore, I command you to build a house unto me, for the gathering together of my saints, that they may worship me.

9 And let there be a beginning of this work, and a foundation, and a preparatory work, this following summer;

10 And let the beginning be made on the fourth day of July next; and from that time forth let my people labor diligently to build a house unto my name;

11 And in one year from this day let them re-commence laying the foundation of my house.

12 Thus let them from that time forth labor diligently until it shall be finished, from the corner stone thereof unto the top thereof, until there shall not anything remain that is not finished. (Doctrine and Covenants 115:7-12.)

On July 4th, 1838 the labor began on the temple as commanded.

The corner stones of the Temple were laid on the 4th of July, 1838. The excavation, one historian says, 120 by 80 feet in area, and 5 feet in depth was completed in half a day, more than 500 men being employed in the work. Little else was done, however, for the storm of persecution broke loose in all its fury, and the Saints at that place went into exile again. (Hyrum M. Smith and Janne M. Sjodahl, Doctrine and Covenants Commentary, Revised Edition, Deseret Book, Salt Lake City, Utah, 1962, p 742)

Verses 14 and 15 of the same revelation require that the temple be built according to the pattern which the Lord will show unto the presidency of the church.

14 But let a house be built unto my name according to the pattern which I will show unto them.

15 And if my people build it not according to the pattern which I shall show unto their presidency, I will not accept it at their hands. (Doctrine and Covenants 115:14-15.)

Because of the press of persecution, the presidency were never shown the pattern of the Far West temple. A temple at Far West which will be acceptable to the Lord cannot be built until he reveals the pattern of it to the presidency.

[2-8 col 2] D&C 117:12-15, Joseph Smith - It is unclear to me what Mr. Witte’s objection to these verses is. As recorded by him, the verses state (italics by Mr. Witte):

12. And again, I say unto you, I remember my servant Oliver Granger; behold, verily I say unto him that his name shall be had in sacred remembrance from generation to generation, forever and ever, saith the Lord.

13. Therefore, let him contend earnestly for the redemption of the First Presidency of my Church, saith the Lord; and when he falls he shall rise again, for his sacrifice shall be more sacred unto me than his increase, saith the Lord.

14. Therefore, let him come up hither speedily, unto the land of Zion; and in the due time he shall be made a merchant unto my name, saith the Lord, for the benefit of my people.

15. Therefore let no man despise my servant Oliver Granger, but let the blessings of my people be on him forever and ever. (Doctrine and Covenants 117:12-15.)

Elder Joseph Fielding Smith says of him:

Oliver Granger, who had remained faithful, was commended by the Lord and also commanded to move to Far West. The Lord promised that his name should be had in "sacred remembrance from generation to generation, forever and ever, saith the Lord." Oliver Granger came as he was commanded, and fulfilled, his mission as a merchant in that place. In May, 1839, he was appointed to return to Kirtland and take charge of the temple and church property. He died while in this service, September 23, 1841. ( Smith, Church History and Modern Revelation,2:98)

The promise that his name should be had in sacred remembrance from generation to generation, forever and ever is fulfilled by these very verses being included in the Doctrine and Covenants.

[2-8 col 2] D&C 124:16-17, Joseph Smith - This quotation and the next must be taken together in order to understand Mr. Witte’s objection at this point. Here, John C. Bennett was promised that, “his reward shall not fail if he receive counsel.” and “I have seen the work he hath done, which I accept if he continue, and will crown him with blessings and great glory.” Unfortunately he rejected counsel and he did not continue in good works so the promises were lost.

[2-8 to 2-9] HC 5:42, Joseph Smith - This letter of Joseph Smith to Governor Carlin respecting the conduct of John C. Bennett appears to be included at this point to demonstrate that John C. Bennett was a charlatan, an adulterer and in general a mean man, even before the Lord promised to give him blessings and great glory. Mr. Witte inserts his own comments into the text in order to more especially emphasize the dating of some of Bennett’s sins:

More than twenty months ago (editor’s note: i.e. the Fall of 1840!) Bennett went to a lady in the city and began to teach her that promiscuous intercourse between sexes was lawful and no harm in it, and requested the privilege of gratifying his passions; but she refused in the strongest terms, saying that it was very wrong to do so, and it would bring disgrace on the church. (emphasis Mr. Witte’s) (2-9, also Smith, History of the Church, 5:42)

It appears that in January of 1841 when the conditional promises were made to John C. Bennett, either Joseph did not yet know about Bennett’s sins, or he believed that he had repented of them. However, the Lord reveals to his prophets what he wants the prophets to know, not what either we or the prophet himself might want the Lord to reveal in a given situation. The Lord’s counsel to all men is the same,

42 Behold, he who has repented of his sins, the same is forgiven, and I, the Lord, remember them no more.

43 By this ye may know if a man repenteth of his sins—behold, he will confess them and forsake them. (Doctrine and Covenants 58:42-43.)

Irrespective of what Joseph knew or did not know, the wording of the revelation was appropriate. The conditional promises were there, but when Bennett reverted to his sins, he forfeited them.

[2-9 col 1] MS 27:675-676, Brigham Young - Mr. Witte here ascribes a number of statements about the Church never being able to give up polygamy to Brigham Young. He is in error. The article from which these statements are quoted identifies itself as being copied from the “Salt Lake Daily Telegraph,” which was not even a Mormon publication. Although it appears to have been an editorial, neither Brigham Young nor the Church of Jesus Christ of Latter-day Saints bear any responsibility for it whatever.

[2-9 to 2-10] Feb 5, 1852, Brigham Young - Three segments of President Brigham Young’s 1852 talk before the territorial Legislature on the subject of slavery are quoted here in order to indicate that the black race cannot hold the priesthood. There are statements, found in the same discourse, in which Brigham Young says that the day would come when the blacks will have the privilege of holding the priesthood with all of its attendant blessings. I have quoted two of these statements above, in response to a previous claim of Mr. Witte (see under 2-2b and c).

Those portions of Brigham Young’s discourse which Mr. Witte emphasizes by italics are favorites of anti-Mormon literature, and warrant a brief explanation here. The first segment says:

the Lord told Cain that he should not receive the blessings of the priesthood nor his seed, until the last of the posterity of Able had received the priesthood, until the redemption of the earth. . . . I know that they cannot bear rule in the priesthood, for the curse on them was to remain upon them, until the resedue (sic) of the posterity of Michael and his wife receive the blessings. (2-9)

Today is the day of the redemption of the earth. The earth is now in the process of being redeemed through the restoration of the priesthood and its associated temple blessings, but these blessings could not be offered the whole earth until the 1978 revelation to President Spencer W. Kimball, after which the priesthood was accessible to everyone.

The comments about Able require some explanation. Able had no posterity before he was slain, so what did Brigham Young mean when he referred to Able’s posterity? He once explained his beliefs to Lorenzo Snow, who gave the following explanation as recorded by Abraham H. Cannon:

Pres. Brigham Young once told Bro. Snow that the reason negroes could not receive the Priesthood was through the exercise of their own agency before they came to the earth. Cain and Abel were princes in the first estate and stood at the head of a vast body of spirits for whom they were to beget bodies. Cain knew this and in slaying Abel he realized he was doing injury to all who acknowledged him as prince. Hence when Cain was cursed his subjects were given the privilege of selecting some other medium through which to be born, but rather than select another prince they decided to be born of Cain and become partakers of his curse. For this reason wherever negro blood exists it will at times show itself in the offspring, and not until all of Abel’s royal family have received bodies will the curse be raised from Cain’s posterity. (Abraham H. Cannon Journal, Manuscript. October 1, 1890, original at Brigham Young University, photocopy in possession of the author.)

Thus Abel’s posterity or “royal family,” consisted of those spirits who were originally designated to be born through his lineage. When Able’s lineage was terminated by his death, those spirits had to be redirected through some other lineage. If I interpret it correctly, it was Brigham Young’s belief that Cain’s posterity would not be allowed to be heirs to the priesthood until all of those originally designated to be born through Abel (Abel’s posterity) had received their bodies by being redirected through some other lineage. This does not mean that they could not hold priesthood, but they could not hold the right of priesthood.

Mr. Witte quotes further from Brigham Young: (the spelling and punctuation from Mr. Witte’s citation has been retained)

... in the kingdom of God on the earth, a man who has has the Affrican blood in him cannot hold one jot nor tittle of priesthood. Why? because they are the true eternal principals the Lord Almighty has ordained, and who can help it, men cannot. the angels cannot, and all the powers of earth and hell cannot take it off, but thus saith the Eternal I am, what I am, I take it off at my pleasure, and not one partical of power can that posterity of Cain have, until the time comes the says he will have it taken away. That time will come when they will have the privilege of all we have the privelege of and more. In the kingdom of god on the earth the Affricans cannot hold one partical of power in Government. (2-9)

In May of 1978, with the revelation to President Kimball, that time came. They now have the privilege of all we have the privilege of, and we all have more privilege than those of Brigham Young’s time had.

Mr. Witte continues to his next point: (again, the spelling, punctuation and emphasis is Mr. Witte’s)

But let me tell you further. Let my seed mingle with the seed of Cain, that brings the curse upon me, and upon my generations, – we will reap the same rewards with Cain.

. . .

Let this Church which is called the kingdom of God on the earth; we will summons the first presidency, the twelve, the high counsel, the Bishoprick, and all the elders of Isreal, suppose we summons them to apear here, and here declare that it is right to mingle our seed, with the black race of Cain, that they shall come in with with us and be pertakers with us of all the blessings God has given to us. On that very day, and hour we should do so, the priesthood is taken from this Church and kingdom and God leaves us to our fate. The moment we consent to mingle with the seed of Cain and Church must go to destruction. – we should receive the curse which has been placed upon the seed of Cain, and never more be numbered with the children of Adam who are heirs to the priesthood untill that curse be removed. (2-9 to 2-10)

The church has never advocated interracial marriages between any races, which is the first point of Brigham Young statement here. Second, neither the church nor any of it’s presiding quorums assembled the priesthood and declared that the blacks should be partakers of the blessings of the priesthood. No such independent declaration was formulated from any assembled priesthood quorums at any level. Rather, that declaration came according to the pattern which God has established from the beginning, by direct revelation from God. The First Presidency and the ten members of the Quorum of the Twelve who were present on that occasion each bear witness that the commandment was from God. The official account as is contained in the records of the church may be read in Priesthood, 1981, Deseret Book, Bruce R. McConkie, “The New Revelation on Priesthood, 126-137. That long standing curse has now been removed.

[2-9 col 1] Joseph Fielding Smith, Answers to Gospel Questions 2:188 - It is not clear why Mr. Witte includes this quote in a section on prophecy because it is not a prophecy. It does, however, demonstrate an interpretation of Brigham Young’s statement above. This is a response to a question which had been sent in to Elder Smith by a member of the church, and would probably fit better in section seven. “Answers to Gospel Questions” was a regular feature published monthly in the Improvement Era, an official church magazine. These articles were later compiled into a series of five separate volumes of the same name. The question being responded to in this instance was:

Question: “Since the government has adopted a non-segregation policy, how can the Church maintain a doctrine of segregation which denies Negroes the right to hold the priesthood?” (Joseph Fielding Smith, Answers to Gospel Questions, Deseret Book, Salt Lake City, Utah, 1958, 2:184)

In his response, Elder Smith expressed his belief that

the Lord decreed that the children of Cain should not have the privilege of bearing the priesthood until Abel had posterity who could have the priesthood and that will have to be in the far distant future. (Ibid., 188)

Elder Joseph Fielding Smith erred in his interpretation of what Brigham Young meant by his statement that the Negro would not receive priesthood until Abel’s posterity had received the priesthood as was discussed above. This misunderstanding caused him to also err in the timing of his expectation, as was demonstrated by the revelation received by President Spencer W. Kimball in 1978 extending priesthood and temple blessings to every worthy male member of the Church.