Footnotes
JS had referenced Elijah in previous discourses. In late January 1844, for example, JS spoke on the coming of Elijah, referring to the prophecy in the book of Malachi that Elijah would return before the second coming of Jesus Christ to “turn the hearts of the fathers to the children & the hearts of the children to their fathers.” He explained that this prophecy was fulfilled as the Latter-day Saints received keys, preached the gospel, gathered together, built up Zion, constructed temples, and acted as proxies for their dead in receiving sacred ordinances, such as baptism, which are necessary for salvation. JS’s journal entry for 3 April 1836 notes that JS and Oliver Cowdery experienced a vision of Elijah appearing to them in the House of the Lord in Kirtland, Ohio, announcing the fulfillment of Malachi’s prophecy and therefore conveying to them the “Keys” associated with sealing. (Discourse, 21 Jan. 1844, underlining in original; see also Minutes and Discourse, 1–5 Oct. 1841; Discourse, 13 Aug. 1843–A; and Visions, 3 Apr. 1836 [D&C 110:13–16].)
Miller was a Baptist who maintained that a thorough examination of the books of Daniel and Revelation revealed that the second advent of Christ was imminent. He did not claim the gift of prophecy, but merely that he had correctly read the biblical prophecies and accurately calculated the proper chronology. His premillennial message was accepted by thousands of Christians in the early 1840s. Miller began preaching in 1831 that the second advent of Christ would occur “in the year 1843 or before.” His views became widely known after the publication of Evidence from Scripture and History of the Second Coming of Christ, about the Year 1843: Exhibited in a Course of Lectures (Troy, NY: Kemble and Hooper, 1836). As followers of Miller’s interpretation of scripture grew in number, he was joined by several other prominent millennialists, including Joshua Himes, George Storrs, Josiah Litch, Henry Dana Ward, and Charles Fitch. By November 1842, Miller had set the “period extending from March 21, 1843 to March 21, 1844” for the second coming of Christ. One of Miller’s disciples who visited Nauvoo in late January 1844 reportedly taught that Christ would “make his appearance” by 1 April 1844. JS had earlier made comments on Miller’s message and the Second Coming. The Times and Seasons also published numerous articles on Millerism. (Rowe, God’s Strange Work, chaps. 4–7; “Mr. Miller’s Apology and Defence,” Advent Herald, and Morning Watch, 13 Aug. 1845, [4]; JS, Journal, 29–30 Jan. 1844; News Item, Nauvoo Neighbor, 31 Jan. 1844, [2]; see also JS, Journal, 12 Feb. 1843; 2–3 and 6 Apr. 1843; Clayton, Journal, 2 Apr. 1843; “Millerism,” Times and Seasons, 15 Feb. 1843, 4:103–105; “Millerism,” Times and Seasons, 1 Mar. 1843, 4:114–116; “Millerism,” Times and Seasons, 15 Apr. 1843, 4:168–171; “Millerism—Fanaticism,” Times and Seasons, 1 Sept. 1843, 4:307–308; “Millerism,” Times and Seasons, 1 Jan. 1844, 5:391; and “Millerism,” Times and Seasons, 1 Mar. 1844, 5:454.)
Miller, William. Evidence from Scripture and History of the Second Coming of Christ, about the Year 1843; Exhibited in a Course of Lectures. Troy, NY: Kemble and Hooper, 1836.
Rowe, David L. God’s Strange Work: William Miller and the End of the World. Library of Religious Biography. Grand Rapids, MI: William B. Eerdmans, 2008.
Advent Herald, and Morning Watch. Boston. 1845–1846.
Nauvoo Neighbor. Nauvoo, IL. 1843–1845.
Clayton, William. Journals, 1842–1845. CHL.
Times and Seasons. Commerce/Nauvoo, IL. Nov. 1839–Feb. 1846.
Woodruff, Journal, 10 Mar. 1844.
Woodruff, Wilford. Journals, 1833–1898. Wilford Woodruff, Journals and Papers, 1828–1898. CHL. MS 1352.
The quality of Woodruff’s handwriting suggests that the account in his journal was a fair copy and that he first inscribed the text elsewhere before transferring it to his journal. It is unclear, however, if Woodruff created his account from notes he took during the sermon or whether he reconstructed it from memory.
A later copy of Woodruff’s account of JS’s 10 March discourse renders this sentence as follows: “There is a difference between the spirit and office of Elias and Elijah.” The account of the discourse in James Burgess’s journal begins with “Showing the diffirence between the Spirit of Elias, Eligah and the messiah,” and the account in Franklin D. Richards’s journal begins, “The power of Elias is not the power of Elijah.” (Historian’s Office, “Sermons by Joseph Smit[h] and Others,” 46, italics added; Burgess, Journal and Notebook, [19], italics added.)
Historian’s Office. Sermon Book / Historian’s Office. “Sermons by Joseph Smit[h] and Others,” ca. 1854–ca. 1856. Verso of Nauvoo City Council Minute Book, CHL.
In 1829 JS and Oliver Cowdery went into some woods in Harmony Township, Pennsylvania, “to pray and inquire of the Lord respecting baptism for the remission of sins.” According to a later JS history, “while we were thus employed praying and calling upon the Lord, a Messenger from heaven, descended in a cloud of light, and having laid his hands upon us, he ordained us, saying unto us; ‘Upon you my fellow servants in the name of Messiah I confer the priesthood of Aaron, which holds the keys of the ministring of angels and of the gospel of repentance, and of baptism by immersion for the remission of sins.’” This messenger, whom JS identified as John the Baptist, subsequently communicated that “this Aaronic priesthood had not the power of laying on of hands, for the gift of the Holy Ghost, but that this should be conferred on us hereafter.” (Oliver Cowdery, Note, in Patriarchal Blessings, 1:8; JS History, vol. A-1, 17–18.)
Patriarchal Blessings, 1833–. CHL. CR 500 2.
See Malachi 3:1; Matthew 11:10; and Luke 1:17.