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Oliver Cowdery's alleged 1839 "Defence in a Rehearsal of my Grounds for Separating Myself from the Latter Day Saints"Summary: Although this document purports to have been published in 1839 by Oliver Cowdery, the earliest copies in existence are dated 1906. The document was "discovered" by the Reverend R. B. Neal, who was a leader in the American Anti-Mormon Association. No references to this document exists prior to 1906. This document was believed to be authentic for many years, until it was discovered that it consists primarily of a selection of Cowdery's phrases taken from various issues of the Latter Day Saints' Messenger and Advocate that were removed from their original context and placed in a different context. A number of talking points appear to have been reworded from David Whitmer's 1887 An Address to All Believers in Christ. Historians now agree that this document is a forgery.
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- Question: Did Oliver Cowdery privately admit to his law partner that the Book of Mormon was actually a hoax?
Summary: Oliver Cowdery was a distant cousin of Joseph Smith, Jr., although they had never met before Oliver arrived to assist with the Book of Mormon translation. Does this relationship damage Oliver's credibility as a witness to the Book of Mormon?
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- Question: Does the fact that Oliver Cowdery and Joseph Smith distant cousins make Oliver an unreliable witness to the Book of Mormon?
- Question: Are the Book of Mormon witnesses unreliable because many of them were related?
- Question: What did Oliver Cowdery say about his witness experience after Joseph died?
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- Question: Why did Oliver Cowdery join the Methodists if all other churches had been "condemned of God"?
- Oliver Cowdery: "My eyes saw, my ears heard...It was no dream, no vain imagination of the mind—it was real"
- Scott H. Faulring, "The Return of Oliver Cowdery"
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- Question: Did Oliver Cowdery state that Joseph did not know if a "supreme being" existed in 1823?
- Question: What criticisms are related to Oliver Cowdery's 1834-1835 history of the Church?
- Question: Was Oliver Cowdery aware of the details of the First Vision that were written in Joseph Smith's 1832 history?
- Interpreter: A Journal of Mormon Scripture, "The Cowdery Conundrum: Oliver’s Aborted Attempt to Describe Joseph Smith’s First Vision in 1834 and 1835"
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- Revelations in Context on history.lds.org: "Cowdery was among those who believed in and used a divining rod"
- Question: Was Oliver Cowdery a "treasure hunter and 'rodsman'?
- Question: What if the "rod of nature" was indeed a physical object such as a divining rod?
- Question: Did Joseph Smith attempt to "cover up" Oliver Cowdery's work with a divining rod by changing the wording of the revelation that became Doctrine and Covenants 8:6–8?
- Question: How was the wording of the "rod of nature" revelation that became Doctrine and Covenants 8:6–8 altered over time?
- Gospel Topics: "the Bible mentions other physical instruments used to access God’s power: the rod of Aaron, a brass serpent, holy anointing oils, the Ark of the Covenant, and even dirt from the ground mixed with saliva"
- Dallin H. Oaks (1987): "It should be recognized that such tools as the Urim and Thummim, the Liahona, seerstones, and other articles have been used appropriately in biblical, Book of Mormon, and modern times"
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- Question: Does Oliver Cowdery's blessing and promise to Orson Hyde contain a false prophecy, which was then altered before being printed in History of the Church?
- Question: Is a blessing given to Lyman Johnson that he would live until the gathering accomplished a false prophecy?
- Question: Was William Smith promised in a blessing that he would remain on the earth until Christ comes?
Source: Oliver Cowdery, "Address," Latter Day Saints' Messenger and Advocate 1 no. 1 (October 1834), 2.
Articles of Faith: 1834 (Oliver Cowdery)
That our principles may be fully known we here state them briefly:
We believe in God, and his Son Jesus Christ. We believe that God, from the beginning, revealed himself to man; and that whenever he has had a people on earth, he always has revealed himself to them by the Holy Ghost, the ministering of angels, or his own voice. We do not believe that he ever had a church on earth without revealing himself to that church: consequently, there were apostles, prophets, evangelists, pastors, and teachers, in the same. -- We believe that God is the same in all ages; and that it requires the same holiness, purity, and religion, to save a man now, as it did anciently; and that as HE is no respecter of persons, always has, and always will reveal himself to men when they call upon him.
We believe that God has revealed himself to men in this age, and commenced to raise up a church preparatory to his second advent, when he will come in the clouds of heaven with power and great glory.
We believe that the popular religious theories of the day are incorrect; that they are without parallel in the revelations of God, as sanctioned by him; and that however faithfully they may be adhered to, or however zealously and warmly they may be defended, they will never stand the strict scrutiny of the word of life.
We believe that all men are born free and equal; that no man, combination of men, or government of men, have power or authority to compel or force others to embrace any system of religion, or religious creed, or to use force or violence to prevent others from enjoying their own opinions, or practicing the same, so long as they do not molest or disturb others in theirs, in a manner to deprive them of their privileges as free citizens -- or of worshiping God as they choose, and that any attempt to the contrary is an assumption unwarrantable in the revelations of heaven, and strikes at the root of civil liberty, and is a subversion of all equitable principles between man and man.
We believe that God has set his hand the second time to recover the remnant of his people, Israel; and that the time is near when he will bring them from the four winds, with songs of everlasting joy, and reinstate them upon their own lands which he gave their fathers by covenant.
And further: We believe in embracing good wherever it may be found; of proving all things, and holding fast that which is righteous.
This, in short, is our belief, and we stand ready to defend it upon its own foundation when ever it is assailed by men of character and respectability. And while we act upon these broad principles, we trust in God that we shall never be confounded!
Neither shall we wait for opposition; but with a firm reliance upon the justice of such a course, and the propriety of disseminating a knowledge of the same, we shall endeavor to persuade men to turn from error and vain speculation; investigate the plan which heaven has devised for our salvation; prepare for the year of recompense, and the day of vengeance which are near, and thereby be ready to meet the Bridegroom!
OLIVER COWDERY. Kirtland, Ohio, October, 1834.
Interpreter: A Journal of Latter-day Saint Faith and Scholarship, "The Cowdery Conundrum: Oliver’s Aborted Attempt to Describe Joseph Smith’s First Vision in 1834 and 1835"Roger Nicholson, Interpreter: A Journal of Latter-day Saint Faith and Scholarship, (December 6, 2013)
In 1834, Oliver Cowdery began publishing a history of the Church in installments in the pages of the Latter Day Saints’ Messenger and Advocate. The first installment talks of the religious excitement and events that ultimately led to Joseph Smith’s First Vision at age 14. However, in the subsequent installment published two months later, Oliver claims that he made a mistake, correcting Joseph’s age from 14 to 17 and failing to make any direct mention of the First Vision. Oliver instead tells the story of Moroni’s visit, thus making it appear that the religious excitement led to Moroni’s visit.
This curious account has been misunderstood by some to be evidence that the “first” vision that Joseph claimed was actually that of the angel Moroni and that Joseph invented the story of the First Vision of the Father and Son at a later time. However, Joseph wrote an account of his First Vision in 1832 in which he stated that he saw the Lord, and there is substantial evidence that Oliver had this document in his possession at the time that he wrote his history of the Church. This essay demonstrates the correlations between Joseph Smith’s 1832 First Vision account, Oliver’s 1834/1835 account, and Joseph’s 1835 journal entry on the same subject. It is clear that not only did Oliver have Joseph’s history in his possession but that he used Joseph’s 1832 account as a basis for his own account. This essay also shows that Oliver knew of the First Vision and attempted to obliquely refer to the event several times in his second installment before continuing with his narrative of Moroni’s visit.
On Sunday, 12 November 1848, apostle Orson Hyde, president of the Quorum of the Twelve and the church's presiding official at Kanesville-Council Bluffs, stepped into the cool waters of Mosquito Creek1 near Council Bluffs, Iowa, and took Mormonism's estranged Second Elder by the hand to rebaptize him. Sometime shortly after that, Elder Hyde laid hands on Oliver's head, confirming him back into church membership and reordaining him an elder in the Melchizedek Priesthood.2 Cowdery's rebaptism culminated six years of desire on his part and protracted efforts encouraged by the Mormon leadership to bring about his sought-after, eagerly anticipated reconciliation. Cowdery, renowned as one of the Three Witnesses to the Book of Mormon, corecipient of restored priesthood power, and a founding member of the Church of Jesus Christ of Latter-day Saints, had spent ten and a half years outside the church after his April 1838 excommunication.
Oliver Cowdery wanted reaffiliation with the church he helped organize. His penitent yearnings to reassociate with the Saints were evident from his personal letters and actions as early as 1842. Oliver understood the necessity of rebaptism. By subjecting himself to rebaptism by Elder Hyde, Cowdery acknowledged the priesthood keys and authority held by the First Presidency under Brigham Young and the Twelve.