Diferencia entre revisiones de «El Mormonismo y el sacerdocio/La restauración/Melquisedec/Fecha»

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===Sacerdocio Aarónico===
 
===Sacerdocio Aarónico===
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José aprendió de Moroni en 1823 que "cuando [las planchas de oro] se interpretan el Señor le dará el santo sacerdocio para algunos, y que comenzará a proclamar el evangelio y bautizar con agua, y después de que tendrá poder para conferir el Espíritu Santo por la imposición de las manos ".{{ref|Cowdery1}} Dos años más tarde, la primera parte de ese pronunciamiento se produjo cuando Juan el Bautista visitó a José y Oliver:
+
José aprendió de Moroni en 1823 que "cuando [las planchas de oro] se interpretan el Señor le dará el santo sacerdocio para algunos, y que comenzará a proclamar el evangelio y bautizar con agua, y después de que tendrá poder para conferir el Espíritu Santo por la imposición de las manos ".<ref>As quoted by Oliver Cowdery in a letter to W. W. Phelps printed in {{MAfairwiki|vol=2|num=1|date=October 1835|start=199}}.</ref> Dos años más tarde, la primera parte de ese pronunciamiento se produjo cuando Juan el Bautista visitó a José y Oliver:
  
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Él dijo que este Sacerdocio Aarónico no tenía el poder de imponer las manos para comunicar el don del Espíritu Santo, pero que esto se nos conferiría más adelante ... El mensajero que nos visitó en esta ocasión y confirió este sacerdocio, dijo que su nombre era Juan, el mismo que es llamado Juan el Bautista en el Nuevo Testamento, y que obraba bajo la dirección de Pedro, Santiago y Juan, quienes poseían las llaves del Sacerdocio de Melquisedec, sacerdocio que, dijo, haría a su debido tiempo se nos conferiría más ... fue el día quince de mayo de 1829, que nos ordenó la mano de este mensajero, y bautizados.{{ref|Joseph1}} Sabemos que el sacerdocio de Melquisedec, por tanto, todavía no se había dado y debe entregar ya sea ese mismo día o en algún momento después de ese día.  
+
Él dijo que este Sacerdocio Aarónico no tenía el poder de imponer las manos para comunicar el don del Espíritu Santo, pero que esto se nos conferiría más adelante ... El mensajero que nos visitó en esta ocasión y confirió este sacerdocio, dijo que su nombre era Juan, el mismo que es llamado Juan el Bautista en el Nuevo Testamento, y que obraba bajo la dirección de Pedro, Santiago y Juan, quienes poseían las llaves del Sacerdocio de Melquisedec, sacerdocio que, dijo, haría a su debido tiempo se nos conferiría más ... fue el día quince de mayo de 1829, que nos ordenó la mano de este mensajero, y bautizados.<ref>{{scripture||JS-H|1|70-72}}</ref>  Sabemos que el sacerdocio de Melquisedec, por tanto, todavía no se había dado y debe entregar ya sea ese mismo día o en algún momento después de ese día.  
  
−
José y Oliver Cowdery se les dijo que volver a ordenar a la otra para el sacerdocio después de ser bautizado. Este iba a seguir las reglas apropiadas de ser miembro antes de recibir el sacerdocio, pero en su caso no podían ser miembros hasta tener el sacerdocio para bautizar a unos de otros. {{ref|JosephF1}}
+
José y Oliver Cowdery se les dijo que volver a ordenar a la otra para el sacerdocio después de ser bautizado. Este iba a seguir las reglas apropiadas de ser miembro antes de recibir el sacerdocio, pero en su caso no podían ser miembros hasta tener el sacerdocio para bautizar a unos de otros. <ref>Joseph Fielding Smith, Essentials in Church History, 27th ed. (1974), 58.</ref>
  
 
===Sacerdocio de Melquisedec===
 
===Sacerdocio de Melquisedec===
Línea 31: Línea 31:
 
# Agosto 1830, el Señor le habló al profeta José Smith de “Pedro, Santiago y Juan, a quienes os he enviado a vosotros, por medio de los cuales os he ordenado y confirmado para ser apóstoles y testigos especiales de mi nombre, y para poseer las llaves de vuestro ministerio y de las mismas cosas que les revelé a ellos;” {{s||DC|27|12}}
 
# Agosto 1830, el Señor le habló al profeta José Smith de “Pedro, Santiago y Juan, a quienes os he enviado a vosotros, por medio de los cuales os he ordenado y confirmado para ser apóstoles y testigos especiales de mi nombre, y para poseer las llaves de vuestro ministerio y de las mismas cosas que les revelé a ellos;” {{s||DC|27|12}}
 
# April 1830, “And to Oliver Cowdery, who was also called of God, an apostle of Jesus Christ, to be the second elder of this church, and ordained under his hand.” {{s||DC|20|2-3}}
 
# April 1830, “And to Oliver Cowdery, who was also called of God, an apostle of Jesus Christ, to be the second elder of this church, and ordained under his hand.” {{s||DC|20|2-3}}
−
# “Joseph Smith and Oliver Cowdery sought after this higher authority, and the Lord gave it to them, before the rise of this Church, sending to them Peter, James and John. What for? To bestow upon them the Apostleship.” -Elder Parley P. Pratt {{ref|Journal1}}
+
# “Joseph Smith and Oliver Cowdery sought after this higher authority, and the Lord gave it to them, before the rise of this Church, sending to them Peter, James and John. What for? To bestow upon them the Apostleship.” -Elder Parley P. Pratt <ref>{{JDfairwiki|author=Orson Pratt|vol=16 |start=294|end=295|disc=40}}</ref>
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# Hiram Page, a son-in-law of Peter Whitmer Sr., and one who was present on the day of the Church’s 6 April 1830 organization, later confirmed that “Peter, James and John” had come and bestowed the Holy Priesthood “before the 6th of April 1830.” {{ref|Hiram1}}
+
# Hiram Page, a son-in-law of Peter Whitmer Sr., and one who was present on the day of the Church’s 6 April 1830 organization, later confirmed that “Peter, James and John” had come and bestowed the Holy Priesthood “before the 6th of April 1830.” <ref>Letter of Hiram Page to “Brother Wm. [William E. McLellin],” 4 March 1848, Fishing River, Missouri, Second Part, RLDS Archives, Independence, Missouri.</ref>
−
# “I know that Joseph received his Apostleship from Peter, James, and John, before a revelation on the subject was printed, and he never had a right to organize a Church before he was an Apostle.” -Brigham Young {{ref|Journal2}}
+
# “I know that Joseph received his Apostleship from Peter, James, and John, before a revelation on the subject was printed, and he never had a right to organize a Church before he was an Apostle.” -Brigham Young <ref>{{JDfairwiki|author=Brigham Young|vol=1|start=137|disc=22}}; emphasis added.</ref>
  
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===Narrow Window===
+
===Un corto período de tiempo===
−
Knowing that the prophet already had the Melchizedek priesthood prior to the organization of the church we can look at the following clues of the May 15 to 30, 1829 ordination window in order of progressively narrowed parameters:
+
 
−
# '''Year 1829''': There is a manuscript in Oliver Cowdery’s handwriting recording part of {{scripture||DC|18||}} saying, “Written in the year of our Lord & Saviour 1829.”  {{ref|Cowdery2}}
+
Sabiendo que el profeta ya tenía el Sacerdocio de Melquisedec antes de la organización de la iglesia podemos ver las siguientes claves del 15 a 30 mayo, 1829 ventana de coordinación con el fin de parámetros estrechadas progresivamente:
−
# '''June 1829''': In {{scripture||DC|18|9|}} we read “And now, Oliver Cowdery, I speak unto you, and also unto David Whitmer, by the way of commandment; for, behold, I command all men everywhere to repent, and I speak unto you, even as unto Paul mine apostle, for you are called even with that same calling with which he was called.”
+
# '''Año 1829''': Hay un manuscrito en el registro de la escritura parte de Oliver Cowdery de {{s||DC|18||}} diciendo: "Escrito en el año de nuestro Señor y Salvador 1829"  <ref>Oliver Cowdery, “Written in the year of our Lord & Savior 1829—A true copy of the articles of the Church of Christ,” MS 1829, LDS Church Archives.</ref>
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# '''Before June 14, 1829''': Oliver Cowdery wrote a letter to Hyrum Smith. The letter has some wording that quotes and refers to section 18 in the D&C. {{ref|Cowdery3}}
+
# '''junio 1829''': En {{s||DC|18|9|}} leemos “Y ahora, Oliver Cowdery, te hablo a ti, y también a David Whitmer, por vía de mandamiento, porque he aquí, mando a todos los hombres en todas partes que se arrepientan; y os hablo a vosotros, como a Pablo mi apóstol, porque sois llamados con el mismo llamamiento que él.”
−
# '''Before June 1, 1829''':  
+
# '''Antes de junio 14, 1829''': Oliver Cowdery escribió una carta a Hyrum Smith. La carta tiene una redacción que cita y se refiere al artículo 18 en el D & C. <ref>Letter of Oliver Cowdery to Hyrum Smith, 14 June 1829, Fayette, New York, LDS Church Archives.</ref>
−
#* Joseph Smith said that he, Emma, Oliver and David Whitmer traveled to the home of Peter Whitmer Sr. “In the beginning of the month of June.” {{ref|History1}}
+
# '''Antes de junio 1, 1829''':  
−
#* David Whitmer is quoted as saying “The translation at my father’s farm, Fayette Township, Seneca County, New York occupied about one month, that is from June 1, to July 1, 1829.” {{ref|Kansas1}} If those dates are exact then the Prophet was in New York during the entire month of June.
+
#* José Smith dijo que él, Emma, Oliver y David Whitmer, viajó a la casa de Peter Whitmer, padre, "En el principio del mes de junio." <ref>{{HoC | vol=1|start=48|end=49 }}; Papers of Joseph Smith, 1:293.</ref>
−
#* Orson Pratt asked David Whitmer, “Can you tell the date of the bestowal of the Apostleship upon Joseph, by Peter, James and John?” To which he replied: “I do not know, Joseph never told me.”  From this we can tell that the visitation either:
+
#* David Whitmer es citado diciendo "La traducción en la granja de mi padre, Fayette Township, Condado de Séneca, Nueva York ocupaba alrededor de un mes, es decir, del 1 de junio al 1 de julio de 1829." <ref>Kansas City Daily Journal, 5 June 1881.</ref> Si esas fechas son exactos, entonces el Profeta se encontraba en Nueva York durante todo el mes de junio.
−
#*# Happened during the traveling when Joseph and Oliver were away from David and did not tell him about the occurrence (their trusted friend with whom they shared many other events).
+
#* Orson Pratt le pidió a David Whitmer: "¿Puedes decirle a la fecha del otorgamiento del Apostolado en José, Pedro, Santiago y Juan?" A lo que él respondió: "No sé, José nunca me dijo." De esto podemos decir que la visita sea:
−
#*# Happened at another time than their travel from Harmony to Fayette.
+
# * # Pasó durante el viaje cuando José y Oliver estaban lejos de David y no le dicen acerca de la ocurrencia (su amigo de confianza con los que compartían muchos otros eventos).
 +
#*# Sucedió en otro momento de su viaje de la armonía de Fayette.
  
 
===Location===
 
===Location===
Línea 51: Línea 52:
 
Critics also raise the issue of ''where'' the Melchizedek priesthood restoration occurred.
 
Critics also raise the issue of ''where'' the Melchizedek priesthood restoration occurred.
  
−
The bestowal of the Melchizedek priesthood occurred in Harmony, Pennsylvania. {{ref|History2}}  The time of travel between Harmony, PA and the Whitmer farm would have been three days.  The likely hood of the men traveling back to Harmony at the same time as they did the following is near impossible:
+
The bestowal of the Melchizedek priesthood occurred in Harmony, Pennsylvania. <ref>{{scripture||D&C|128|20}}; {{HoC | vol=1|start=40|end=41 }}</ref> The time of travel between Harmony, PA and the Whitmer farm would have been three days.  The likely hood of the men traveling back to Harmony at the same time as they did the following is near impossible:
 
:* Finished the translation
 
:* Finished the translation
 
:* Secured the copyright on June 11
 
:* Secured the copyright on June 11
 
:* Oliver's letter to Hyrum on June 14
 
:* Oliver's letter to Hyrum on June 14
−
:* Joseph's details of how busy they were during this time period at the farm {{ref|History3}}
+
:* Joseph's details of how busy they were during this time period at the farm <ref>{{HoC | vol=1|start=51|end=51 }}</ref>
  
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As shown above, after receiving the priesthood they were not yet allowed to ordain each other to the offices within that priesthood.  They were told to “defer this our ordination until such times as it should be practicable to have our brethren, who had been and who should be baptized, assembled together, when we must have their sanction to our proceeding to ordain each other.” {{ref|History42}}
+
As shown above, after receiving the priesthood they were not yet allowed to ordain each other to the offices within that priesthood.  They were told to “defer this our ordination until such times as it should be practicable to have our brethren, who had been and who should be baptized, assembled together, when we must have their sanction to our proceeding to ordain each other.” <ref>{{HoC | vol=1|start=60|end=61 }}; emphasis added.</ref>
  
−
There are many times{{ref|Miller1}} when Oliver confirmed without error that the sequence of events occurred as shown above.{{ref|Cowdery4}}
+
There are many times<ref>Reuben Miller Journal, 21 Oct. 1848, MS 1392, LDS Church Archives.</ref> when Oliver confirmed without error that the sequence of events occurred as shown above.<ref>Statement of Oliver Cowdery to Samuel W. Richards, 13 Jan. 1849, quoted in Deseret Evening News, 22 March 1884, 2.</ref>
  
 
===Other early mentions===
 
===Other early mentions===
  
−
Some have claimed that Joseph only began to mention apostolic ordination to the priesthood several years after the Church's organization.  This claim is belied by the fact that in March of 1833, the Reverend Richmond Taggart wrote a letter to a ministerial friend, regarding the activities of Joseph Smith himself in Ohio: "The following Curious occurrance occurred last week in Newburg [Ohio] about 6 miles from this Place [Cleveland]. Joe Smith the great Mormonosity was there and held forth, and among other things he told them he had seen Jesus Christ and the Apostles and conversed with them, and that he could perform Miracles."{{ref|mar.1833}}
+
Some have claimed that Joseph only began to mention apostolic ordination to the priesthood several years after the Church's organization. Contrary to this claim, there are clear references to Joseph Smith stating he had seen Jesus Christ.  Joseph’s ‘conversations’ with the Apostles could be a reference to having seen, spoken to, and been ordained to the Priesthood by the early Apostles Peter, James, and John.  Having received that Priesthood Joseph Smith was now qualified to perform healings, and other ‘miracles’.
 +
 
 +
*Reverend Richmond Taggart to reverend Jonathan Goings, Cleveland, Ohio, March 2, <span style="color:blue">1833</span>.
 +
<blockquote>
 +
“The following Curious occurrence occurred last week in Newburg about 6 miles from this Place [Cleveland, Ohio]. Joe Smith the great Mormonosity was there and held forth, and among other things he told them he had seen Jesus Christ <span style="color:blue">and the Apostles</span> and conversed with them, and that he could perform miracles.”
 +
</blockquote>
 +
*''Painesville Telegraph'', November 16, <span style="color:blue">1830</span>.
 +
<blockquote>
 +
“About Two weeks since some persons came along here with the book, <span style="color:blue">one of whom pretends to have seen Angels</span>, and assisted in translating the plates. He proclaims the destruction upon the world within a few years,--holds forth that the ordinances of the gospel, have not been regularly administered since the days of the Apostles, till the said Smith and himself commenced the work . . . . The name of the person here, who pretends to have a divine mission, and <span style="color:blue">to have seen and conversed with Angels, is Cowdray.</span>” 
 +
</blockquote>
 +
*''Painesville Telegraph'', December 7, <span style="color:blue">1830</span>.
 +
<blockquote>
 +
“Mr. Oliver Cowdry has his commission directly from the God of Heaven, and that he has credentials, written and signed by the hand of Jesus Christ, with whom he has personally conversed, and as such, said <span style="color:blue">Cowdry claims that he and his associates are the only persons on earth who are qualified to administer in his name. By this authority</span>, they proclaim to the world, that all who do not believe their testimony, and be baptized by them for the remission of sins . . . must be forever miserable.”
 +
</blockquote>
 +
*''The Reflector'', February 14, <span style="color:blue">1831</span>.
 +
<blockquote>
 +
They [missionaries] then proclaimed that there had been no religion in the world for 1500 years,--that no one had been authorized to preach &c. for that period—that Jo Smith had now received a commission from God for that purpose . . . . Smith (they affirmed) had seen God frequently and personally—<span style="color:blue">Cowdery and his friends had frequent interviews with angels.</span>”
 +
</blockquote>
 +
[[File:Book of commandments chapter 24 1-4.jpg|500 px|thumb|center|Joseph was "ordained an apostle of Jesus Christ"]]
 +
 
 +
===Why did several years pass before Oliver talked about the priesthood restoration?===
 +
 
 +
We don't know when Oliver first mentioned the priesthood restoration to anyone - we only know when he first put it in print. But consider this: If Oliver was covering up a fraud on the part of Joseph Smith when he talked of receiving the Aaronic and Melchizedek Priesthoods, then why didn't he expose the fraud after he fell into disagreement with Joseph Smith and was excommunicated from the Church? Why, in fact, did Oliver continue to insist that the events related to the restoration of the Priesthood actually happened?
 +
 
 +
The implication is that Oliver was dishonest, yet his associates during the time that he was a lawyer ''after'' leaving the Church viewed his character as "irreproachable". Harvey Gibson, a political opponent of Oliver's, and another lawyer (whose statue now stands in front of the Seneca County courthouse) wrote:
 +
<blockquote>
 +
Cowdery was an able lawyer and [an] agreeable, irreproachable gentleman. <ref>"Letter from General W. H. Gibson," Seneca Advertiser (Tiffin, Ohio) 12 April 1892.</ref>
 +
</blockquote>
 +
 
 +
Webster's 1828 dictionary defines "irreproachable" as "That cannot be justly reproached; free from blame; upright; innocent. An irreproachable life is the highest honor of a rational being." <ref>Webster's Dictionary, {{link|url=http://1828.mshaffer.com/d/search/word,irreproachable}}</ref>
  
−
Here, then, is a clear reference to Joseph Smith stating he had seen Jesus Christ.  Joseph’s ‘conversations’ with the Apostles could be a reference to having seen, spoken to, and been ordained to the Priesthood by the early Apostles Peter, James, and John. Having received that Priesthood Joseph Smith was now qualified to perform healings, and other ‘miracles’.
+
Oliver wrote the following to Phineas Young two years after Joseph's death, well ''after'' he had left the Church:
 +
<blockquote>
 +
I have cherished a hope, and that one of my fondest, that I might leave such a character, as those who might believe in my testimony, after I should be called hence, might do so, not only for the sake of the truth, but might not blush for the private character of the man who bore that testimony. I have been sensitive on this subject, I admit; but I ought to be so—you would be, under the circumstances, '''had you stood in the presence of John, with our departed Brother Joseph, to receive the Lesser Priesthood—and in the presence of Peter, to receive the Greater, and looked down through time, and witnessed the effects these two must produce''',—you would feel what you have never felt, were wicked men conspiring to lessen the effects of your testimony on man, after you should have gone to your long sought rest. <ref>Oliver Cowdery to Phineas Young, 23 March 1846, Oliver Cowdery Collection, "Scriptory Book of Joseph Smith Jr." (kept by George W. Robinson), 22, LDS Church Historical Department (published in Scott H. Faulring, ed, ''An American Prophet's Record.— The Diaries and Journals of Joseph Smith'' (Salt Lake City: Signature Books, 1989), emphasis in original; cited in Scott H. Faulring.  “The Return of Oliver Cowdery”, FARMS Featured Paper, no date.</ref>
 +
</blockquote>
  
 
=={{Endnotes label}}==
 
=={{Endnotes label}}==

Revisión del 14:09 30 jun 2014

Tabla de Contenidos

Fecha de la restauración del sacerdocio de Melquisedec

  NEEDS TRANSLATION  


Plantilla:Designación pregunta

Los documentos históricos no dan una fecha exacta para la restauración del sacerdocio de Melquisedec.

  • ¿La restauración del sacerdocio estaba "de vuelta de fecha" más adelante por Joseph Smith para justificar el deseo de dominar a la Iglesia?
  • ¿Alguien sabe "cuándo ni cómo" José Smith recibió el sacerdocio de Melquisedec?

Plantilla:Designación conclusión

Cuando se estudia toda la evidencia circunstancial, el tiempo aproximado de la restauración del Sacerdocio de Melquisedec 'puede ser plausiblemente redujo. Aunque la fecha exacta no se conoce, la ventana que se sabe es lo suficientemente pequeña como para impedir una invención posterior de los acontecimientos por el Profeta "aumentar su autoridad."

Plantilla:Designación respuesta

Aunque los documentos históricos no dan una fecha exacta para la restauración del sacerdocio de Melquisedec podemos señalar su presencia a una ventana de 17 días entre el 15 y el 31 de mayo de 1829.

Sacerdocio Aarónico

José aprendió de Moroni en 1823 que "cuando [las planchas de oro] se interpretan el Señor le dará el santo sacerdocio para algunos, y que comenzará a proclamar el evangelio y bautizar con agua, y después de que tendrá poder para conferir el Espíritu Santo por la imposición de las manos ".[1] Dos años más tarde, la primera parte de ese pronunciamiento se produjo cuando Juan el Bautista visitó a José y Oliver:

Él dijo que este Sacerdocio Aarónico no tenía el poder de imponer las manos para comunicar el don del Espíritu Santo, pero que esto se nos conferiría más adelante ... El mensajero que nos visitó en esta ocasión y confirió este sacerdocio, dijo que su nombre era Juan, el mismo que es llamado Juan el Bautista en el Nuevo Testamento, y que obraba bajo la dirección de Pedro, Santiago y Juan, quienes poseían las llaves del Sacerdocio de Melquisedec, sacerdocio que, dijo, haría a su debido tiempo se nos conferiría más ... fue el día quince de mayo de 1829, que nos ordenó la mano de este mensajero, y bautizados.[2] Sabemos que el sacerdocio de Melquisedec, por tanto, todavía no se había dado y debe entregar ya sea ese mismo día o en algún momento después de ese día.

José y Oliver Cowdery se les dijo que volver a ordenar a la otra para el sacerdocio después de ser bautizado. Este iba a seguir las reglas apropiadas de ser miembro antes de recibir el sacerdocio, pero en su caso no podían ser miembros hasta tener el sacerdocio para bautizar a unos de otros. [3]

Sacerdocio de Melquisedec

Similar a esta complicación originación del bautismo y la membresía, la ordenación al oficio de anciano a través del sacerdocio mayor no podría ocurrir hasta que se había establecido la iglesia. Después se estableció oficialmente la iglesia tenemos las siguientes evidencias de que José Smith y Oliver Cowdery ya habían recibido el sacerdocio mayor:

  1. Agosto 1830, el Señor le habló al profeta José Smith de “Pedro, Santiago y Juan, a quienes os he enviado a vosotros, por medio de los cuales os he ordenado y confirmado para ser apóstoles y testigos especiales de mi nombre, y para poseer las llaves de vuestro ministerio y de las mismas cosas que les revelé a ellos;” DC 27:12
  2. April 1830, “And to Oliver Cowdery, who was also called of God, an apostle of Jesus Christ, to be the second elder of this church, and ordained under his hand.” DC 20:2-3
  3. “Joseph Smith and Oliver Cowdery sought after this higher authority, and the Lord gave it to them, before the rise of this Church, sending to them Peter, James and John. What for? To bestow upon them the Apostleship.” -Elder Parley P. Pratt [4]
  4. Hiram Page, a son-in-law of Peter Whitmer Sr., and one who was present on the day of the Church’s 6 April 1830 organization, later confirmed that “Peter, James and John” had come and bestowed the Holy Priesthood “before the 6th of April 1830.” [5]
  5. “I know that Joseph received his Apostleship from Peter, James, and John, before a revelation on the subject was printed, and he never had a right to organize a Church before he was an Apostle.” -Brigham Young [6]

Un corto período de tiempo

Sabiendo que el profeta ya tenía el Sacerdocio de Melquisedec antes de la organización de la iglesia podemos ver las siguientes claves del 15 a 30 mayo, 1829 ventana de coordinación con el fin de parámetros estrechadas progresivamente:

  1. Año 1829: Hay un manuscrito en el registro de la escritura parte de Oliver Cowdery de DC 18: diciendo: "Escrito en el año de nuestro Señor y Salvador 1829" [7]
  2. junio 1829: En DC 18:9 leemos “Y ahora, Oliver Cowdery, te hablo a ti, y también a David Whitmer, por vía de mandamiento, porque he aquí, mando a todos los hombres en todas partes que se arrepientan; y os hablo a vosotros, como a Pablo mi apóstol, porque sois llamados con el mismo llamamiento que él.”
  3. Antes de junio 14, 1829: Oliver Cowdery escribió una carta a Hyrum Smith. La carta tiene una redacción que cita y se refiere al artículo 18 en el D & C. [8]
  4. Antes de junio 1, 1829:
    • José Smith dijo que él, Emma, Oliver y David Whitmer, viajó a la casa de Peter Whitmer, padre, "En el principio del mes de junio." [9]
    • David Whitmer es citado diciendo "La traducción en la granja de mi padre, Fayette Township, Condado de Séneca, Nueva York ocupaba alrededor de un mes, es decir, del 1 de junio al 1 de julio de 1829." [10] Si esas fechas son exactos, entonces el Profeta se encontraba en Nueva York durante todo el mes de junio.
    • Orson Pratt le pidió a David Whitmer: "¿Puedes decirle a la fecha del otorgamiento del Apostolado en José, Pedro, Santiago y Juan?" A lo que él respondió: "No sé, José nunca me dijo." De esto podemos decir que la visita sea:
  5. * # Pasó durante el viaje cuando José y Oliver estaban lejos de David y no le dicen acerca de la ocurrencia (su amigo de confianza con los que compartían muchos otros eventos).
      1. Sucedió en otro momento de su viaje de la armonía de Fayette.

Location

Critics also raise the issue of where the Melchizedek priesthood restoration occurred.

The bestowal of the Melchizedek priesthood occurred in Harmony, Pennsylvania. [11] The time of travel between Harmony, PA and the Whitmer farm would have been three days. The likely hood of the men traveling back to Harmony at the same time as they did the following is near impossible:

  • Finished the translation
  • Secured the copyright on June 11
  • Oliver's letter to Hyrum on June 14
  • Joseph's details of how busy they were during this time period at the farm [12]

As shown above, after receiving the priesthood they were not yet allowed to ordain each other to the offices within that priesthood. They were told to “defer this our ordination until such times as it should be practicable to have our brethren, who had been and who should be baptized, assembled together, when we must have their sanction to our proceeding to ordain each other.” [13]

There are many times[14] when Oliver confirmed without error that the sequence of events occurred as shown above.[15]

Other early mentions

Some have claimed that Joseph only began to mention apostolic ordination to the priesthood several years after the Church's organization. Contrary to this claim, there are clear references to Joseph Smith stating he had seen Jesus Christ. Joseph’s ‘conversations’ with the Apostles could be a reference to having seen, spoken to, and been ordained to the Priesthood by the early Apostles Peter, James, and John. Having received that Priesthood Joseph Smith was now qualified to perform healings, and other ‘miracles’.

  • Reverend Richmond Taggart to reverend Jonathan Goings, Cleveland, Ohio, March 2, 1833.

“The following Curious occurrence occurred last week in Newburg about 6 miles from this Place [Cleveland, Ohio]. Joe Smith the great Mormonosity was there and held forth, and among other things he told them he had seen Jesus Christ and the Apostles and conversed with them, and that he could perform miracles.”

  • Painesville Telegraph, November 16, 1830.

“About Two weeks since some persons came along here with the book, one of whom pretends to have seen Angels, and assisted in translating the plates. He proclaims the destruction upon the world within a few years,--holds forth that the ordinances of the gospel, have not been regularly administered since the days of the Apostles, till the said Smith and himself commenced the work . . . . The name of the person here, who pretends to have a divine mission, and to have seen and conversed with Angels, is Cowdray.”

  • Painesville Telegraph, December 7, 1830.

“Mr. Oliver Cowdry has his commission directly from the God of Heaven, and that he has credentials, written and signed by the hand of Jesus Christ, with whom he has personally conversed, and as such, said Cowdry claims that he and his associates are the only persons on earth who are qualified to administer in his name. By this authority, they proclaim to the world, that all who do not believe their testimony, and be baptized by them for the remission of sins . . . must be forever miserable.”

  • The Reflector, February 14, 1831.

They [missionaries] then proclaimed that there had been no religion in the world for 1500 years,--that no one had been authorized to preach &c. for that period—that Jo Smith had now received a commission from God for that purpose . . . . Smith (they affirmed) had seen God frequently and personally—Cowdery and his friends had frequent interviews with angels.”

Joseph was "ordained an apostle of Jesus Christ"

Why did several years pass before Oliver talked about the priesthood restoration?

We don't know when Oliver first mentioned the priesthood restoration to anyone - we only know when he first put it in print. But consider this: If Oliver was covering up a fraud on the part of Joseph Smith when he talked of receiving the Aaronic and Melchizedek Priesthoods, then why didn't he expose the fraud after he fell into disagreement with Joseph Smith and was excommunicated from the Church? Why, in fact, did Oliver continue to insist that the events related to the restoration of the Priesthood actually happened?

The implication is that Oliver was dishonest, yet his associates during the time that he was a lawyer after leaving the Church viewed his character as "irreproachable". Harvey Gibson, a political opponent of Oliver's, and another lawyer (whose statue now stands in front of the Seneca County courthouse) wrote:

Cowdery was an able lawyer and [an] agreeable, irreproachable gentleman. [16]

Webster's 1828 dictionary defines "irreproachable" as "That cannot be justly reproached; free from blame; upright; innocent. An irreproachable life is the highest honor of a rational being." [17]

Oliver wrote the following to Phineas Young two years after Joseph's death, well after he had left the Church:

I have cherished a hope, and that one of my fondest, that I might leave such a character, as those who might believe in my testimony, after I should be called hence, might do so, not only for the sake of the truth, but might not blush for the private character of the man who bore that testimony. I have been sensitive on this subject, I admit; but I ought to be so—you would be, under the circumstances, had you stood in the presence of John, with our departed Brother Joseph, to receive the Lesser Priesthood—and in the presence of Peter, to receive the Greater, and looked down through time, and witnessed the effects these two must produce,—you would feel what you have never felt, were wicked men conspiring to lessen the effects of your testimony on man, after you should have gone to your long sought rest. [18]

Plantilla:Endnotes label

  1. [back]  As quoted by Oliver Cowdery in a letter to W. W. Phelps printed in (October 1835) Latter Day Saints' Messenger and Advocate 2:199..
  2. [back]  JS-H 1:70-72
  3. [back]  Joseph Fielding Smith, Essentials in Church History, 27th ed. (1974), 58.
  4. [back]  Orson Pratt, Journal of Discourses 16:294-295
  5. [back]  Letter of Hiram Page to “Brother Wm. [William E. McLellin],” 4 March 1848, Fishing River, Missouri, Second Part, RLDS Archives, Independence, Missouri.
  6. [back]  Brigham Young, Journal of Discourses 1:137; emphasis added.
  7. [back]  Oliver Cowdery, “Written in the year of our Lord & Savior 1829—A true copy of the articles of the Church of Christ,” MS 1829, LDS Church Archives.
  8. [back]  Letter of Oliver Cowdery to Hyrum Smith, 14 June 1829, Fayette, New York, LDS Church Archives.
  9. [back]  Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 1:48–49. BYU Studies link; Papers of Joseph Smith, 1:293.
  10. [back]  Kansas City Daily Journal, 5 June 1881.
  11. [back]  DC 128:20; Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 1:40–41. BYU Studies link
  12. [back]  Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 1:51–51. BYU Studies link
  13. [back]  Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 1:60–61. BYU Studies link; emphasis added.
  14. [back]  Reuben Miller Journal, 21 Oct. 1848, MS 1392, LDS Church Archives.
  15. [back]  Statement of Oliver Cowdery to Samuel W. Richards, 13 Jan. 1849, quoted in Deseret Evening News, 22 March 1884, 2.
  16. [back]  Richmond Taggart to the Reverend Jonathan Goings, 2 March 1833, 2, Jonathon Goings Papers, American Baptist Historical Society, Rochester, New York, quoted in Dan Vogel (editor), Early Mormon Documents (Salt Lake City, Signature Books, 1996–2003), 5 vols, 1:205. See also Gregory A. Prince, Power from on High: The Development of Mormon Priesthood (Salt Lake City: Signature Books, 1995), 8.

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  1. ↑ As quoted by Oliver Cowdery in a letter to W. W. Phelps printed in (October 1835) Latter Day Saints' Messenger and Advocate 2:199..
  2. ↑ JS-H 1:70-72
  3. ↑ Joseph Fielding Smith, Essentials in Church History, 27th ed. (1974), 58.
  4. ↑ Orson Pratt, Journal of Discourses 16:294-295
  5. ↑ Letter of Hiram Page to “Brother Wm. [William E. McLellin],” 4 March 1848, Fishing River, Missouri, Second Part, RLDS Archives, Independence, Missouri.
  6. ↑ Brigham Young, Journal of Discourses 1:137; emphasis added.
  7. ↑ Oliver Cowdery, “Written in the year of our Lord & Savior 1829—A true copy of the articles of the Church of Christ,” MS 1829, LDS Church Archives.
  8. ↑ Letter of Oliver Cowdery to Hyrum Smith, 14 June 1829, Fayette, New York, LDS Church Archives.
  9. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 1:48–49. BYU Studies link; Papers of Joseph Smith, 1:293.
  10. ↑ Kansas City Daily Journal, 5 June 1881.
  11. ↑ D&C 128:20; Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 1:40–41. BYU Studies link
  12. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 1:51–51. BYU Studies link
  13. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 1:60–61. BYU Studies link; emphasis added.
  14. ↑ Reuben Miller Journal, 21 Oct. 1848, MS 1392, LDS Church Archives.
  15. ↑ Statement of Oliver Cowdery to Samuel W. Richards, 13 Jan. 1849, quoted in Deseret Evening News, 22 March 1884, 2.
  16. ↑ "Letter from General W. H. Gibson," Seneca Advertiser (Tiffin, Ohio) 12 April 1892.
  17. ↑ Webster's Dictionary, off-site (Inglés)
  18. ↑ Oliver Cowdery to Phineas Young, 23 March 1846, Oliver Cowdery Collection, "Scriptory Book of Joseph Smith Jr." (kept by George W. Robinson), 22, LDS Church Historical Department (published in Scott H. Faulring, ed, An American Prophet's Record.— The Diaries and Journals of Joseph Smith (Salt Lake City: Signature Books, 1989), emphasis in original; cited in Scott H. Faulring. “The Return of Oliver Cowdery”, FARMS Featured Paper, no date.
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