Doctrine and Covenants 72:7–8

Elder Orson F. Whitney:

“The thought of assuming this important responsibility (the office of bishop) was almost more than [Newel K. Whitney] could bear. … He … distrusted his ability, and [felt] incapable of discharging the high and holy trust. In his perplexity he appealed to the Prophet:

“‘I cannot see a Bishop in myself, Brother Joseph; but if you say it’s the Lord’s will, I’ll try.’

“‘You need not take my word alone;’ answered the Prophet, kindly, ‘Go and ask Father for yourself.’

“Newel … determined to do as [the Prophet] advised. … His humble, heartfelt prayer was answered. In the silence of night and the solitude of his chamber, he heard a voice from heaven: ‘Thy strength is in me.’The words were few and simple, but they had a world of meaning. His doubts were dispelled like dew before the dawn. He straightway sought the Prophet, told him he was satisfied, and was willing to accept the office to which he had been called” (“The Aaronic Priesthood,” Contributor, Jan. 1885, 126).

Doctrine and Covenants 72:13

President Joseph Fielding Smith:

“The bishop in Kirtland [Newel K. Whitney] was to ‘hand over’ to the bishop in Zion [Edward Partridge], the record of the stewardships, where the permanent records should be kept. For this responsibility Newel K. Whitney was called to act as bishop. He was to keep the Lord’s storehouse in Kirtland, and to receive funds in that part of the vineyard, and to take an account of the elders as he was commanded; to administer to their wants, all those who should pay for that which they received, inasmuch as they have wherewith to pay. These funds received were to be consecrated to the good of the Church, ‘to the poor and needy.’ If there were any who were unable to pay, an account was to be made ‘and handed over to the bishop in Zion, who shall pay the debt out of that which the Lord shall put into his hands’” (Church History and Modern Revelation,2 vols. [1953], 1:270). (See also Doctrine and Covenants Student Manual, 2nd ed. [Church Educational System manual, 2001], 152–53.)

Doctrine and Covenants 72:9–26

The law of consecration was never fully practiced in Ohio in its complete, community-wide form. It was attempted with the Colesville Saints in Thompson, Ohio, but they were unsuccessful due to various factors, including Leman Copley’s withdrawal of his offer to allow the Colesville Saints to live on his property (see D&C 54). However, principles and practices of the law of consecration were still lived. Some members held stewardships, and a storehouse was in place to help care for the poor and needy as well as the temporal needs of the Church. Bishop Newel K. Whitney was to oversee and manage these elements of the law of consecration along with other temporal affairs of the Church in Ohio. This included the responsibility to manage the Church’s properties in the area.

One of Bishop Whitney’s primary responsibilities was to help care for the poor and needy. One way he did this was by distributing food given by members who held “fast meetings” for the purpose of providing food for those in need. In his calling, Bishop Whitney contributed his skills as a businessman and sacrificed many of his temporal resources for the Church and for the care of others. He served faithfully in his office as bishop to the end of his life—a period of nearly 19 years—during which time he also served as Presiding Bishop to the Church, filling the position originally held by Edward Partridge.

Doctrine and Covenants 72:20–22

Following the November 1831 conference in Hiram, Ohio, six men were called to consecrate their time and efforts in managing the publishing, printing, and distribution of Church publications, including the scriptures (see D&C 70:3–4). This group of men—Joseph Smith, Martin Harris, Oliver Cowdery, John Whitmer, Sidney Rigdon, and William W. Phelps—became known as the Literary Firm. The Lord authorized these men to request assistance for sustenance from the bishop (see D&C 72:20), with the intent that this publishing business would eventually produce enough income to become self-sustaining. Members of the Literary Firm were to be supported by the proceeds of the business, while any surplus profits would be consecrated back to the Lord’s storehouse (see D&C 70:5–8). Although the Literary Firm did not last more than a handful of years, it made a significant contribution to the world by publishing the Book of Commandments and its successor the Doctrine and Covenants, as well as Church newspapers, such as the Evening and the Morning Star. (See Documents, Volume 2: July 1831–January 1833, vol. 2 of the Documents series of The Joseph Smith Papers [2013], xxv–xxvi).

Doctrine and Covenants 74:4–6

Elder Richard G. Scott:

“Appreciation for ethnic, cultural, or national heritage can be very wholesome and beneficial, but it can also perpetuate patterns of life that should be set aside by a devoted Latter-day Saint. …

“[President Howard W. Hunter said]: ‘I suggest that you place the highest priority on your membership in the Church of Jesus Christ. Measure whatever anyone else asks you to do, whether it be from your family, loved ones, your cultural heritage, or traditions you have inherited—measure everything against the teachings of the Savior. Where you find a variance from those teachings, set that matter aside and do not pursue it. It will not bring you happiness’ (“Counsel to Students and Faculty,” Church College of New Zealand, 12 Nov. 1990)” (“Removing Barriers to Happiness,” Ensign, May 1998, 85).

Doctrine and Covenants 75:6–12

On October 29, 1831, William E. McLellin received a call to serve a mission to the eastern United States, and Samuel H. Smith was called as his companion (see D&C 66:5–8). William McLellin responded to the call; however, he ended his mission early and returned to Kirtland, Ohio, at the end of December 1831.

As found in Doctrine and Covenants 75:6–13, the Lord rebuked William E. McLellin for his murmurings, revoked the call to serve in the eastern states, and called Orson Hyde to replace him as Samuel Smith’s companion. However, the Lord mercifully extended another call for Brother McLellin to proclaim the gospel in the southern United States with Luke Johnson as his companion. Brother McLellin accepted the call to serve, but he did not continue faithfully. He soon claimed to be too sick to continue his mission. After leaving his mission, he traveled to Hiram, Ohio, and married Emiline Miller.

After serving additional missions and serving for a time as a member of the Quorum of the Twelve Apostles, William E. McLellin was excommunicated on May 11, 1838, after confessing that he had stopped praying and keeping the commandments.

Doctrine and Covenants 75:20–22

President Joseph Fielding Smith:

“When our Lord sent forth his disciples to proclaim the Gospel message he instructed them to shake off the dust of their feet as a testimony against those who opposed them. Likewise … the Lord instructed the elders that they had the same privilege. … The cleansing of their feet, either by washing or wiping off the dust, would be recorded in heaven as a testimony against the wicked. This act, however, was not to be performed in the presence of the offenders, ‘lest thou provoke them, but in secret, and wash thy feet, as a testimony against them in the day of judgment’ [D&C 60:15]. The missionaries of the Church who faithfully perform their duty are under the obligation of leaving their testimony with all with whom they come in contact in their work. This testimony will stand as a witness against those who reject the message, at the judgment” (Church History and Modern Revelation, 2 vols. [1953], 1:223; see also Commentary and Background Information for D&C 24:15 in lesson 31).