"November 23 (1833)—A council was called for the purpose of appointing a committee to purchase land in Kirtland, upon which the saints might build a Stake of Zion. Brothers Joseph Coe and Moses Daily were appointed to ascertain the terms of sale of certain farms; and Brother Ezra Thayre to ascertain the price of Peter French's farm. The brethren agreed to continue in prayer and fasting for the ultimate success of their mission.

"After an absence of about three hours, Brothers Coe and Daily returned and reported the Elija Smith's farm could be obtained for four thousand dollars; and Mr. Morley's for twenty-one hundred; and Brother Thayre reported that Peter French would sell his farm for five thousand dollars. The council decided to purchase the farms, and appointed Ezra Thayre and Joseph Coe to superintend the purchase; and they were ordained under the hands of Sidney Rigdon, and set apart as general agents of the church for that purpose."

The published accounts are vague as to whether the first two of these were actually bought at the time or not, but the French farm was purchased, as was also a tannery from Arnold Mason. The farm was obtained principally because of the stone quarry on it and the facilities it afforded for the making of brick.2 On April 2, F. G. Williams was appointed to act as agent in employing and supervising men in the brick yard, and also to rent the farm. The disposition of the farm gave some perplexity, and finally, in June, direction was given in a “revelation" to divide it into inheritances. After the expulsion from Jackson County, it was decided to consider the property at Kirtland separate from that at Independence, and those who belonged to the Order in the former community were given small inheritances.5

1 Millennial Star, vol. 14, p. 887.

2 Ibid., vol. 14, p. 388.

3 Ibid., vol. 14, p. 388.

4 Millennial Star, vol. 14, p. 437.

5 Doctrine and Covenants, Sec. 104.

CHAPTER V

PROVISION FOR THE PUBLIC MINISTRY

To find some means of providing for those who gave their entire time to the ministry, and to take care of the worthy poor who joined the church in large numbers, constituted serious problems in the early days of Mormonism. Great financial difficulties attended the translation and publication of the Book of Mormon. Only through the generosity of the few who became impressed with Joseph Smith's efforts was it possible to proceed. Martin Harris, Oliver Cowdery, and the Whitmers were among those who gave most assistance. After the organization of the church it became evident enough that those who were required to devote all of their time to the ministry would have to be provided for in some manner, though how was not clear; for tithing had not yet been instituted, and sporadic gifts from a poor and not very numerous people were entirely inadequate. During the years 1830-32, Joseph Smith and Sidney Rigdon found it very difficult to continue their ministry without sufficient funds. The church had no regulations as to contributions, and the new members were somewhat backward in making voluntary donations. The families of the elders who were absent on missions were often, also, in need. While the church expected the elders who constituted the "foreign ministry," and performed missions, to serve without any financial recompense, it was soon apparent that the church must not allow the families of these men to suffer while they were away. Besides there were some elders who needed help. Under these circumstances, on Oct. 11, 1831, David Whitmer and Reynolds Cahoon were appointed a committee to instruct the branches of the church "with the further duty on their mission of setting forth the condition of Brothers Joseph Smith, Jr., and Sidney Rigdon, that they might obtain means to continue the 'translation'."1 The United Order plan had taken account of the poor, and also of the Bishop and his counsellors who were to administer the order, but no provision had yet been made for the higher authorities of the church, who at this time were not very numerous, as the quorum of the Twelve Apostles and the Council of Seventies had not yet been organized. To provide for the higher authorities it was decided at a conference, held on Nov. 12, at Hiram, Ohio, that the Book of Commandments-10,000 of which were to be printed-was to be constituted a stewardship

1"Joseph Smith, op. cit., p. 219," also footnote pp. 219-20.

to be managed by Joseph Smith, Jr., Martin Harris, Oliver Cowdery, John Whitmer, and Sidney Rigdon. W. W. Phelps was added to the number in the "revelation" of November, 1831. These men were to reap whatever benefits came from the sale of the "sacred writings", but were to turn into the treasury any surplus that might arise into the Storehouse.1 Since it took time to print these books, (the first issue was not completed at the time of the exodus) and since the church leaders and their families must live, it was decided that the mercantile establishment should support the Literary Firm.2

A few, who owned no property, but who either had some part as church leaders or had materially assisted Joseph Smith, were granted stewardships as the following decision, which was arrived. at by a small conference, held at Hiram, Ohio, will indicate:

"In consequence of the families of Joseph Smith, Hyrum Smith, Peter Whitmer, Christian Whitmer, Jacob Whitmer Hyrum Page, and David Whitmer in administering to their wants in temporal things and also the labors of Samuel H. Smith, Peter Whitmer, Jr., William Smith and Don Carlos Smith-voted by this conference that the above named brethren be remembered to the bishop in Zion as being worthy of inheritance among the people of the Lord according to the laws of the said church.3

Some small amount of the early consecrations was used to assist the leading elders, as is evident from the following extract of a "revelation" given on the first visit of Joseph Smith to Independence: "And let my servant, Edward Partridge, impart of the money which I have given him, a portion unto mine elders who are commanded to return; and he that is able, let him return it by way of the agent, and he that is not, of him it is not required."

When, in the spring of 1832, the central board consisting of Joseph Smith, Newel K. Whitney, Sidney Rigdon, Oliver Cowdery, and Martin Harris was established in order to manage the "common affairs" of the Order at Kirtland and Independence, it was also arranged that, since these men would be devoting their time to the work of the Order, they should have their wants supplied by the Order. There was considerable general business that needed attention and, therefore, this arrangement was a simple solution of the problem.

5

Concerning the elders who were engaged in the ministry, either within the church or abroad, and who were in need of help,

1 Joseph Smith, op.cit., p. 236, also footnote on same page.

2 Letter of the Presidency to the "Brethren in Zion," June 25, 1833, published

in Times and Seasons, vol. 6, p. 801.

3 Far West Record, p. 19. See also footnote "Joseph Smith, op.cit., p. 236." 4 Doctrine and Covenants, Sec. 10-11.

Ibid., Sec. 82:13.

1

it was arranged that the new bishop of Kirtland should supply them, and that he in turn should be recompensed by the Bishop in Zion. Thus the church, through the Order at the center stake, would be responsible for the support of the travelling ministry who could not support themselves. Families of these men, naturally, were included in this arrangement.

It follows, therefore, that in addition to the caring for the numerous poor within her own borders, the new Zion was called upon to sustain that portion of the ministry which could not support itself.

Later, when financial undertakings at Kirtland began to go. from bad to worse, the members of the Literary Firm met in council and decided that Joseph Smith and Oliver Cowdery should try to raise means to purchase land in Zion for the benefit of the Council, and "that Sidney Rigdon and Frederick G. Williams should, with the available stock on hand, the claims due and by such other means as they deemed proper, try to discharge the company's debts. It was also agreed "that W. W. Phelps, John Whitmer, and David Whitmer have 500 books of Doctrine and Covenants and 500 hymn books, and that Messrs Phelps and John Whitmer be released from the responsibility of all claims on them or either of them as joint partners in the Firm.""

By 1838 every devised support for the ministry had practically failed. Little was realized from the Literary Firm, the General Board could not function-for the United Order had almost ceased to exist at the time of the exodus-and the stores at Independence and Kirtland, operated, in part, as supports for the Literary Firm, had either been destroyed, as at Independence in 1833, or had come to failure, as at Kirtland in 1837-8. When Joseph Smith and Sidney Rigdon moved to Far West in 1838, the High Council at that place, appreciating their situation, instructed the bishop to deed to each of them "an 80 acre lot adjacent to the city corporation" and in addition agreed "to pay them $- for their services this year.' "23

On July 8, 1838, the law of tithing was announced, and a little later, on the 18th of the same month, a "revelation" placed the control of tithing in the hands of the First Presidency, the Bishop and his Council, the High Council, and "by mine own voice unto them."4 From this time on not only was there little difficulty in taking care of the public ministry, but funds began to be available with which to launch out into the many educational, industrial, and social fields with which the Mormon church has concerned itself.

1 Doctrine and Covenants, Sec. 72:8-15.

2 Millennial Star, vol. 15, p. 728-29.

3 Ibid., vol. 16, p. 152.

4 Millennial Star, vol. 16, p. 183.

OBSERVATIONS TOUCHING ECONOMIC CONSIDERATIONS WITH REGARD TO THESE ACTIONS

The financial situation of most of the church leaders was anything but desirable during the period under consideration. The plan of providing a joint stewardship for them out of the publication and sale of the Book of Commandments was no doubt, a good one. Little fault could be found with the use of the mercantile establishment to assist this "Literary Firm" as it was called. All would, no doubt, agree that the system must find a way to care for those who gave all their time to its service. Moreover, these men were responsible for the Book of Commandments, and the church membership would, therefore, lose nothing through the arrangement.

It was an easy way for the church to provide for its leaders. The effect on those of wealth who contemplated joining the United Order must have been favorable It was a very great advance over the method, which was apparently but little used, of having Bishop Partridge supply funds from consecrations For if these consecrations were to be used to provide a living for church leaders instead of being re-divided into stewardships, confusion could not but follow. While it was the duty of the church membership to provide for its leaders, and although such provision might be made to come out of consecrations, it would have been a most unwise method of accomplishing the desired result. What the United Order as a plan of economic organization needed, was a definite understanding of just what was to be done with consecrations.1 A practice of using them for such purposes as the one under discussion would have destroyed the confidence which was so vitally needed. Men of wealth would certainly have been deterred from joining. While apparently very little of the funds were so used, the fact that some were used at the very beginning to assist on the way back from the first journey, must have had a bad effect and was probably one of the chief causes underlying the dispute which arose on the journey down the Missouri. When the levelling up features of the United Order are fully taken into consideration, it is but natural to expect that some who have nothing at all will be given an "inheritance." Such, for instance, were the eleven families who were recommended by the Hiram Conference, for stewardships. But the presence of very many members of this kind in the Order would be very certain to make men of means feel fearful. At the beginning in Missouri the poor were considerable in number and the well-to

1 cf., Carver, "Nothing so discourages industry and enterprise as uncertainty as to what other men are likely to do." Principles of National Economy (Boston, 1921), p. 74.