D&C 60-62 Quotes and Notes

D&C 60 Historical Context

The time arrived for the elders gathered in Missouri to return to Ohio. The Lord did not desire that they return with the same haste that they traveled to Missouri (D&C 58:63). The Prophet Joseph Smith recorded: “On the 8th, as there had been some inquiry among the Elders what they were to do, I received the following . . .” ^[1]History of the Church, 1:201.

Here in this revelation the elders are told how to go on their journeys (see D&C 60.5, 8) and what to do as they go (D&C 60.2, 13).

Counsel is given regarding monies that Edward Partridge has been given (D&C 60.10).

Sometimes it just doesn’t matter – D&C 60.5

Apparently, the elders petitioned the Lord to know whether he desired that they construct canoes or purchase them for their return to Ohio. Our decisions in such situations do not matter to the Lord. “No answer is likely to come to a person who seeks guidance in choosing between two alternatives that are equally acceptable to the Lord,” explained Elder Dallin H. Oaks. “Thus, there are times when we can serve productively in two different fields of labor. Either answer is right. Similarly, the Spirit of the Lord is not likely to give us revelations on matters that are trivial. I once heard a young woman in a testimony meeting praise the spirituality of her husband, indicating that he submitted every question to the Lord. She told how he accompanied her shopping and would not even choose between different brands of canned vegetables without making his selection a matter of prayer. That strikes me as improper. I believe the Lord expects us to use the intelligence and experience He has given us to make these kind of choices. When a member asked the Prophet Joseph Smith for advice on a particular matter, the Prophet stated: ‘It is a great thing to inquire at the hands of God, or to come into His presence: and we feel fearful to approach Him on subjects that are of little or no consequence.’ ^[2]History of the Church, 1:339. See also: Elder Dallin H. Oaks, “Revelation,” September Ensign, 1982.  Elder Oaks qualified this statement when he continued, “Of course, we are not … Continue reading In a revelation given a few days later, the Lord emphasized that he expects the Saints to make some decisions “according to their judgments” (D&C 61:22).

Bryce worked to explain the apparent contradictory statements in these sections. Sometimes the Lord gave specific instructions to these Saints, at other times he told them that what ever decision they made, they could not go amiss (D&C 80.3).

Some of the “mattereth not” verses include:

D&C 60.5, 61.22, 62.7, 80.3.

Times when it does matter, and the Lord gives specific instructions in these sections include:

D&C 61.28, 33 – inasmuch as it is given.

This can be likened to the situation in Ether regarding the light and air situation faced by the Brother of Jared as found in Ether chapter 2. When the danger was high (the situation regarding air), the instructions were specific. When the danger was lesser (the ways to provide light), the Lord asked the Brother of Jared what should be done. For the instruction regarding the air, see Ether 2.19-20. For the issue regarding light, see Ether 2.23.

These scriptures help the Saints see and comprehend the apparent contraries regarding revelation. Another example of this is the instruction regarding the Nephite warriors as contained in Alma 48.15-16 where it says:

And this was their faith, that by so doing God would prosper them in the land, or in other words, if they were faithful in keeping the commandments of God that he would prosper them in the land; yea, warn them to flee, or to prepare for war, according to their danger; And also, that God would make it known unto them whither they should go to defend themselves against their enemies, and by so doing, the Lord would deliver them; and this was the faith of Moroni, and his heart did glory in it; not in the shedding of blood but in doing good, in preserving his people, yea, in keeping the commandments of God, yea, and resisting iniquity.

Note the phrase “according to their danger”… revelation and instruction from the Lord can be tailored to the circumstances the Saints find themselves in, as seen in Alma 48.

Declare my word with loud voices, without wrath or doubting – D&C 60.7

The tone and approach taken in teaching the word of God is as important as the words uttered. The sacred responsibility of priesthood bearers is to teach the gospel as the Lord Jesus Christ taught it. The gospel is to be taught not in anger but rather with the voice of hope in the salvation made available through the atoning blood of Christ. Further, the voice of God is one of assurance, not uncertainty.^[3]McConkie and Ostler, Revelations of the Restoration, A Commentary on the Doctrine and Covenants and Other Modern Revelations, Deseret Book, 2000, p. 437.

Do not idle away your time – D&C 60.13

Revelation and inspiration from the Lord often comes as we are in the midst of doing. A common cliché states: “The Lord cannot steer a parked car!” The meaning is that we are guided as we are going about the Lord’s business. It is better to get off one’s knees after pleading for divine direction and to go forward full of faith that revelation will come in our moment of need than to wait on our knees unwilling to budge until the heavens resound with answers. Nephi understood this principle of revelation. Regarding his attempt to obtain the brass plates, he declared, “I was led by the Spirit, not knowing beforehand the things which I should do. Nevertheless I went forth” (1 Nephi 4:6-7). Likewise, the Lord instructed the brother of Jared that he was to propose means to light the barges of the Jaredites rather than expect God to solve the problem of crossing the ocean in darkness (Ether 2:25).^[4]McConkie and Ostler, Revelations of the Restoration, A Commentary on the Doctrine and Covenants and Other Modern Revelations, Deseret Book, 2000, p. 437-438.

D&C 61 – August 12, 1831

Historical Context

John the Revelator saw in vision that in the last days destruction would be upon the waters (Revelation 8:8-11; 16:3-4). This same principle was revealed to the Prophet Joseph Smith and his companions as they journeyed from Independence, Missouri, to Ohio in August 1831. They traveled in canoes on the Missouri River for two days, arriving near McIlwaine’s Bend. “The canoe in which the Prophet and Sidney Rigdon were riding ran into a tree lodged and bobbing in the river. The canoe was upset, and the occupants almost drowned. With this near tragedy, the party of eleven decided to . . . encamp.”^[5]Lyndon W. Cook, Revelations of the Prophet Joseph Smith, Deseret Book, 1985, p. 96.

Regarding this experience, the Prophet Joseph Smith recorded, “On the 9th, in company with ten Elders, I left Independence landing for Kirtland. We started down the river in canoes, and went the first day as far as Fort Osage, where we had an excellent wild turkey for supper. Nothing very important occurred till the third day, when many of the dangers so common upon the western waters, manifested themselves; and after we had encamped upon the bank of the river, at McIlwaine’s Bend,^[6]Historian Max Parkin also notes that “the name ‘McIlwaine’s Bend’ was not used by the U.S. Corp of Engineers, which surveyed the river in 1878 and recorded the name of each bend.” LaMar C. … Continue reading Brother Phelps, in open vision by daylight, saw the destroyer in his most horrible power, ride upon the face of the waters; others heard the noise, but saw not the vision.

“The next morning after prayer, I received the following.”^[7]History of the Church, 1:203-4. The Prophet then recorded the revelation that we now have as Doctrine and Covenants 61.

Contention in the Journey to Ohio

Though a few of the missionaries had been chosen to remain in Missouri, the August 1 revelation commanded the rest of the missionaries to return to their homes, indicating that “the time has not yet come for many years for them to receive their inheritance in this land.”^[8]Revelation August 1, 1831. See: JosephSmithPapers.org.

Another revelation, now Doctrine and Covenants 60, instructed the returning missionaries to travel on the Missouri River east to St. Louis.^[9]The group likely consisted of Joseph Smith, Sidney Rigdon, Oliver Cowdery, Sidney Gilbert, W. W. Phelps, Reynolds Cahoon, Samuel Smith, Ezra Booth, Frederick G. Williams, Peter … Continue reading There Joseph and Sidney Rigdon would travel speedily to Cincinnati, Ohio, to preach, while the others were to travel “two by two & preach the word not in haste among the congregations of the wicked.”^[10]“Revelation, 8 August 1831 [D&C 60],” josephsmithpapers.org.

They embarked in canoes for St. Louis on August 8, 1831. The Missouri River was notoriously difficult to navigate. Steamboat captains dreaded the sawyers, or fallen trees lurking in the river, that frequently wrecked their vessels. The elders would later tell Elizabeth Marsh that the river’s roiling current “look[ed] mad as if it had been cursed.”^[11]Elizabeth Godkin Marsh letter to Lewis Abbott and Ann Abbott, Sept. 1831, Abbott Family Collection, Church History Library, Salt Lake City, as quoted in Matthew C. Godfrey, Mark Ashurst-McGee, … Continue reading

The journey was a contentious one for the elders. Exhaustion, heat, and the treacherous Missouri River frayed their nerves. On their third day on the water, some of the canoes nearly became entangled in the sawyers, which threatened to capsize the canoes, endangering the lives of those who could not swim.

After they made it safely to shore, they continued bickering. Though certainly capable of contention himself, Ezra Booth had little tolerance for it in others. He later observed sarcastically, “These are the leaders of the church, and the only church on earth the Lord beholds with approbation.”^[12]Ezra Booth, in Eber D. Howe, Mormonism Unvailed, 205.

Joseph Smith received another revelation the following morning on the riverbank (Doctrine and Covenants 61), in which the Lord warned them of danger upon the water but said, “It mattereth not unto me … whether they go by water or by land.”^[13]“Revelation, 12 August 1831 [D&C 61],” josephsmithpapers.org.

Joseph proceeded on land the next day with a part of the group. They encountered his brother Hyrum and others who had been delayed and had yet to visit the site for Zion. A revelation (Doctrine and Covenants 62) admonished them, “Continue your Journey, assemble yourselves upon the land of Zion, & hold a meeting & rejoice together & offer a sacrament unto the most high.”^[14]“Revelation, 13 August 1831 [D&C 62],” josephsmithpapers.org; punctuation modernized.

Ezra Booth, on the other hand, decided to get back as quickly as possible rather than preach by the way according to the earlier revelation. He and a few companions traveled the remainder of the journey to Ohio by boat and coach. After his return to Ohio, Ezra Booth left the church and wrote negative things about the Restoration and the Saints. Beginning that October, the Ohio Star, a newspaper located in Ravenna, Ohio, began publishing a series of letters Booth penned, heavily criticizing Joseph Smith and the Church.^[15]Revelations in Context, Ezra Booth and Isaac Morley. Booth’s work in the papers harmed the missionary work of the Church and in process of time Sidney Rigdon challenged him to debate, which Booth declined. Booth eventually “abandoned Christianity and became an agnostic.”^[16]Revelations in Context, see also: J. N. Fradenburgh, History of Erie Conference, 2 vols. (Oil City, Pennsylvania: Derrick Publishing Company, 1907), 1:346.

Dangers upon the waters D&C 61.13-22

This passage can be a difficult one to navigate. Two commentators shared the following:

In the Creation God blessed the waters to bring life forth abundantly (Genesis 1:20). Such conditions will not continue as we draw nearer to the days alluded to in these verses. Apparently, John the Beloved has been involved in bringing to pass the vision he was shown concerning destruction of life in the waters. He wrote that he saw in vision “as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood; and the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed. And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; and the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter” (Revelation 8:8-11). There is no key given in scripture as to the details concerning the fulfillment of this destruction. Clearly, the devastating events are in the future.^[17]McConkie and Ostler, p. 440-441.

D&C 61.17 I, the Lord, in the beginning cursed the land

This refers to the Lord’s words to Adam after he partook of the forbidden fruit: “And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground” (Genesis 3.17-19).

I blessed it, in its time, for the use of my saints. The fulfillment of this promise has come a little at a time. The Prophet Joseph Smith and the Saints turned a virtual, mosquito- infested swamp along the Mississippi River into Nauvoo, the City Beautiful. Later, those pioneers who settled the barren regions of the western United States saw the desert “rejoice, and blossom as the rose” (Isaiah 35.1). In both instances the faith and determination of the Saints was blessed from on high. A future millennial day will see greater changes, “for in the wilderness shall waters break out, and streams in the desert. And the parched ground shall become a pool, and the thirsty land springs of water” (Isaiah 35.6-7).^[18]McConkie and Ostler, p. 441.

61:19 The destroyer rideth upon the face thereof

It is not clear if this destroyer is an angel of God or a devil. On other occasions when the destroyer is mentioned in scripture, he is a servant of God. For example, at the time of the first Passover in ancient Egypt, death was sent to all households that did not have the blood of a lamb upon their doorposts. But faithful Israelites were protected; the Lord promised them that he would “not suffer the destroyer to come in unto your houses to smite you” (Exodus 12.23). In our dispensation, when the Saints were being driven from Zion, the Lord declared, “Behold, the destroyer I have sent forth to destroy and lay waste mine enemies; and not many years hence they shall not be left to pollute mine heritage, and to blaspheme my name upon the lands which I have consecrated for the gathering together of my saints” (D&C 105.15). In a similar vein, “angels are crying unto the Lord day and night, who are ready and waiting to be sent forth to” destroy the wicked (D&C 86.5). Likewise, the revelation given to John the Beloved, referred to in this section, mentions several angels who send plagues and calamities upon the earth (Revelation 8-10, 15-18). Given that the destroyer rides upon the waters by the Lord’s decree, it seems likely that the being seen in vision by William W. Phelps was a servant of God.

On the other hand, Joseph Fielding Smith wrote concerning this decree, “These brethren, while encamped at McIlwaine’s Bend on the Missouri, beheld the power of the destroyer as he rode upon the storm. One of that number saw him in all his fearful majesty, and the Lord revealed to the entire group something of the power of this evil personage. It may seem strange to us, but it is the fact that Satan exercises dominion and has some control over the elements. . . . Paul speaks of Satan as the ‘prince of the power of the air.’ (Eph. 2.2.) The Lord revealed to these brethren some of the power of the adversary of mankind and how he rides upon the storm, as a means of affording them protection. They were commanded to use judgment as they traveled upon these waters, and the saints coming to Zion were instructed to travel by land on their way up to Zion. Moreover, notwithstanding the great power of Satan upon the waters, the Lord still held command and he could protect his people whether on land or by water as they journeyed.”^[19]Ibid., See also: Church History and Modern Revelation, 1:224-25.

D&C 61.13-22 An Ancient Outlook for Modern Consideration

From my reading of how the ancients viewed the cosmic sea, and the watery abyss associated with chaos, this entire revelation, which is couched in imagery from John’s apocalypse,^[20]See D&C 61.14 and Revelation 8. In Revelation 8 we read: And the seven angels which had the seven trumpets prepared themselves to sound. The first angel sounded, and there followed hail and … Continue reading must be given room to be seen through the lens of antiquity. John’s use of this imagery in Revelation 8 gives room for many interpretations of this text. The ancients viewed the cosmic sea as the watery abyss from which creation sprang, as well as the waters that surrounded the earth above the firmament, or raqia.^[21]Peter Enns composes an understandable explanation of how the ancients viewed the cosmos, with the ocean of heaven above the firmament, or raqia. He explains, “The Hebrew word for this … Continue reading The watery chaos formed a barrier to sacred space, both above and beneath the firmament. In this way, God performed an act of creation in which Adam and Eve were in a space of holiness like his, and in this way Adam and Eve were invited to participate in creation. The seas in antiquity represented a border of sorts, and in stepping across this boundary, man was entering into liminal space, a place where the watery chaos could have potential to either bring man down into the depths of the tehom,^[22]Tehom is the word that is associated with the watery chaos of things that existed prior to God’s creative action that ordered the cosmos. It is associated (probably) with Tiamat, the … Continue reading the chaos, or he could pass over the waters and enter into a new dimension, a new relationship with God. Even the word for sea in Hebrew is associated with chaos, as the word yam^[23]Yam is sometimes spelled Yamm. In the Baal epic or the Baal Cycle, Yam is a god that rebels against the father god El. In the beginning of creation, El, the father of the gods, bestows the divine … Continue reading יָם, is connected to an Ancient Near Eastern god of chaos. The connection between these words and their origin must be explored if we are to uncover what John is doing with these ideas in his apocalypse.

The entire created order can also be tied to the sea or the waters. In Nephi’s vision of the great and abominable church, he relates the following:

“I beheld the Spirit of God, that it wrought upon other Gentiles; and they went forth out of captivity, upon the many waters… and it came to pass that I looked and beheld the whore of all the earth, and she sat upon many waters; and she had dominion over all the earth, among all nations, kindreds, tongues, and people. (1 Nephi 13.13 and 1 Nephi 14.11-12)

The motif of mighty battle between forces of good and evil as they are presented in this vision, combined with the image of the “whore upon the waters” fighting against the “church of the lamb of God” should be read through this lens of antiquity in order to see more fully Nephi’s perspective. The battles on the earth are just a continuation of the wars that occur in the cosmic realm, very much as they are portrayed in Ancient Near Eastern texts.^[24]See the references to the Baal Cycle above. We see similar ideas with the conflict between Marduk and Tiamat. With these ideas addressed, we are prepared to read Margaret Barker’s analysis of the sea as it relates to the created order and the temple of the Israelites.

She writes:

The courtyard was furnished with bronzes. Two bronze pillars stood in front of the entrance… Some have suggested that the pillars represented sacred trees, fertility symbols. There are stylized trees standing on either side of the entrance on several models of shrines which have been unearthed… to the south east of the temple there was the bronze ‘sea’. This was an enormous bronze basin of water, ten cubits in diameter, i.e. half as wide as the temple itself. It was supported on twelve oxen, in four groups of three, and it was for the priests to wash in (1 Kings 7.23; 2 Chronicles 4.1-6). In later interpretation, as we shall see, the whole of this courtyard represented the sea; the entire temple complex ‘was’ the creation, with the temple as the created and ordered firmament in the midst of a hostile sea. This bronze sea was probably the concrete representation of the sea which features in Israel’s myths.^[25]Margaret Barker, The Gate of Heaven, Sheffield Press, 2008, p. 29-30. Later Barker writes, “A tradition attributed to Rabbi Pinhas ben Ya’ir, who lived in the second century A.D. describes the … Continue reading)

The Babylonian Talmud remembers that the white and blue marble of the temple walls looks like the waves of the sea (b. Sukkah 51b). All these are later texts, written after the temple had been destroyed, but Josephus, who knew the temple, also said that the outer courtyard represented the sea…^[26]Barker, p. 65.

Psalm 93 describes the Lord enthroned in majesty, as mightier than the floods and the waves of the sea. Psalm 29.10 is similar:

The Lord sits enthroned over the flood.

The Lord sits enthroned forever.

Since the throne was in the temple, this is a picture of the creator who has triumphed and is literally enthroned in his sanctuary over the floods he has subdued. Psalm 24 says that the Lord has established the world upon the seas, and immediately asks: “Who shall ascend the hill of the Lord?” (Psalm 24.3), implying that the established place is the holy hill, the place of security for his people. The ancient poem now incorporated into Exodus (The Song of the Sea, Exodus 15) tells of the Lord bringing his people through a terrifying sea (hence into inclusion in this story) but it does not end with the rest of the Exodus story. In its original setting it did not describe the events of the Exodus. The poem in fact tells the ancient story of the creation:

Thou wilt bring them in, and plant them on thy own mountain, the place, O Lord, which thou hast made for thy abode, the sanctuary, O Lord, which thy hands have established (Exodus 15.17).

This, incidentally, is a good example of myth at work; the events of history are set in an existing framework, and the creation of the chosen people as a result of the Exodus is told in terms of the creation of the world from the primeval seas, e.g. Pss 33.7; 74.13; 89.9; Jeremiah 5.22, and the stories about King David subduing the subterranean waters before the building of the temple are a variation on the same theme…

Paradise, whether described as the garden or as the place of the heavenly throne, was also surrounded by sea. A text from the first century A.D. described how Adam was led back to Paradise by the archangel Michael. He froze the waters around Paradise, so that they could cross (Life of Adam and Eve 28.4).^[27]Barker, p. 66-67. The Life of Adam and Eve was probably textualized by a Jewish author who lived in Palestine around the end of the first century B.C. The author may have had affinities … Continue reading

Raphael Patai makes the connection with the sea and the courtyard when he writes:

The Egyptian temple was built in the semblance of the world such as the Egyptians knew it… each received a decoration appropriated to its meaning… the Temple of Jerusalem, in connection with which rabbinic legends have elaborated this microcosmic interpretation down to its minutest detail. Rudiments of this conception are discernible already in Psalms 78 and 69:

“And he built the sanctuary like high (places), like the earth which he hath established forever.”

Gray, in fact, contended that Solomon’s temple may have been built in accordance with cosmic speculation. Be this as it may, it is certain that in Talmudic times cosmic significance was attached to the Temple. The sages stated that “the Court surrounds the Temple just as the sea surrounds the world.” The temple of Herodes, the Talmud states, was built of white and blue marble and alabaster, one row set inwards, the other protruding. When Herodes wanted to coat the walls with gold, the sages dissuaded him, saying, “Let it be, it is more beautiful so, for it looks like the waves of the sea.”^[28]Raphael Patai, God and Temple In Ancient Jewish Myth and Ritual, Thomas Nelson and Sons, 1947. p. 106-108. See also G. Buchanan Gray, Sacrifice in the Old Testament, Oxford, 1925, p. 152.

With this brief introduction into the idea of the watery chaos, creation, and the battle with forces at work against the cosmic order, we can begin to see D&C 61 from another perspective. “These waters,” the Missouri river that these specific elders were traveling upon, was dangerous. The fallen trees in the water, the contention the elders were engaged in, all combined together to create a constellation of ideas that probably influenced Phelps’ visionary experience. I cannot speak to the validity of Phelps’ visionary claims, but from my studies of ancient myth and scriptural textualization, in concert with my understanding of John’s apocalypse, I begin to see things a little bit differently than what is commonly said or assumed about this passage of scripture.^[29]As one commentator has written, “The connection between missionary policy and the reference to the “destroyer” riding the face of the waters in D&C 61 is a persistent Mormon urban legend. … Continue reading Perhaps this passage could be read in connection with 1 Nephi 13-14. The waters as a representation of nations, kindreds, tongues, etc., all as a composite symbol of the world and things associated with chaos. Certainly the waters represent the power to heal, cleanse, and life. But in this specific context, in conjunction with the ancient texts and their assumptions, all things outside of the created order are tehom, or chaos, a watery abode that must be subdued, controlled, and kept in its place.

The Congregations of the Wicked – 61.30, 32, 33, and 62.5

In D&C 62.5 the “congregations of the wicked” are also called “the inhabitants of the earth,” something this is a bit less offensive than calling these people “the congregations of the wicked.” In the historical record we are told:

“At the time of this revelation, Cincinnati was only a village, yet it was like other western towns such as Independence, the gathering place of many who had been forced to flee from the larger cities because of the violation of the law. In all the border towns in that day wickedness to a very great extent prevailed”^[30]Smith, Church History and Modern Revelation, 1:225.

D&C 62

Historical Context

As the Prophet Joseph Smith and his company continued their return journey from Zion to Ohio, they met with another group of elders who were still on their way to Independence, Missouri. These two missionary companionships— Hyrum Smith and John Murdock, and David Whitmer and Harvey Whitlock (D&C 52:8, 25)—were about three weeks behind the elders that arrived with Joseph and dedicated the land for the building up of Zion. These latter four elders had invested their efforts in testifying to the people of the restoration of the gospel rather than traveling speedily to Zion. The Prophet Joseph Smith wrote, “On the 13th [August] I met several of the Elders on their way to the land of Zion, and after the joyful salutations with which brethren meet each other, who are actually ‘contending for the faith once delivered to the Saints,’ I received the following…”^[31]History of the Church, 1:205.

The testimony which ye have borne is recorded in heaven… and your sins are forgiven you. D&C 62.3

The angels of heaven rejoice when we are filled with the Spirit and bear faithful testimony. Bearing Spirit-inspired testimony is an indication that we have received the power of the Holy Ghost into our lives. “A testimony of the truth is more than a mere assent of the mind,” taught President Joseph F. Smith; “it is a conviction of the heart, a knowledge that fills the whole soul of its recipient”^[32]Joseph F. Smith, Gospel Doctrine, 364. The Spirit bears witness to those who hear or read the words of truth in the message of the testimony. These powerful declarations of truth influence individuals on both sides of the veil. Further, they are recorded that they might strengthen the convictions of those who read them. Thus, “all who bear testimony by the power of the Holy Ghost are blessed,” explained Elder Bruce R. McConkie; “their inspired utterances are recorded in heaven for the angels—their fellowservants—to look upon.”^[33]McConkie and Ostler, p. 445. See also: Bruce R. McConkie, Mortal Messiah, 3:38.

---