El Rico Pollo - Peruvian Food

In February of this year the attorneys in our law firm, as well as spouses, went to Peru for a week to celebrate the firm's 15th anniversary. We had a wonderful time. As a post-trip event, we hade a slide show of our trip at El Rico Pollo, a Peruvian restaurant located at 2013 Diners Court in San Bernardino (phone: 909-890-0539). We invited the law firm staff to attend the event as well. We ordered a large variety of food and set it out, buffet style. Half of the seating arrangment below.

The other half.

One of the dishes we had was choclo con queso, Peruvian corn on the cob served with white, Peruvian cheese. The corn kernals in Peru are substantially bigger than those on American corn, a little hard to tell in the picture below. The cheese is very mild. The restaurant proprietors suggested we eat it in combination with some green aji sauce they provided. Aji is a Peruvian chile that gives it a little bit of a kick.

We also had some chicken causa. The bottom and top of the causa is composed of potatoes (Peru has thousands of varieties of potatoes and there are many Peruvian potato dishes), lime juice and aji chilies. So it has a citrusy tang with a little heat as well. The middle is chicken mixed with mayonnaise, celery, peas and carrots.

Abel, the proprietor, made a special dish for me, not normally on the menu. It was octopus causa. He had helped me out earlier when I made my own octopus causa. The middle was made with chunks of octopus, mayonnaise and Peruvian olives. It, along with everything else, was delicious.

Another appetizer type dish we had was ocopa, a spicy cheese sauce on potatoes. It is apparently a specialty from Arequipa, Peru, where Abel is originally from.

Papa a la huancaina is very similar to Ocopa, but the cheese sauce is made a little differently. My understanding is that this dish originated in an area north of Lima.

Papa rellena is a potato ball, very similar to the consistency of tater tots, filled with ground beef, onion, boiled egg and olives. It is very different and fun.

One of our group fell in love with yucca fries in Peru, so we had to make sure we had some of them.

The next dish is parrillada mixta para 2 personas (mixed grill for two people). It is an enormous amount of food, including a pork chop, pork sausage flavored with paprika, carne asada (steak), anticuchos (beef heart), chicken filet and french fries. Peruvian food is very spicy and all of the meat is wonderful.

Arroz chaufa de carne is pieces of chicken mixed with fried rice, green onions and egg.

Beef, beans and rice.

Pescado frito (fried fish).

Pollo entero (a cut-up whole chicken) - very spicy and good.

Tallerin verde con pollo (green spaghetti served with chicken and pesto).

Tiradito de la casa (fish marinated in aji chili and lime juice).

Tiradito de olivo (fish marinated in olive and lime juice).

I have learned to love Peruvian food, something I had not had until about 8 months ago. I love the spiciness and very distinct flavors.

George Cannon and Family Join the Church

Teaching in Liverpool:

Joseph Fielding’s brother-in-law, the Reverend Timothy R. Matthews, was preaching at an Aitkenite church on Hope Street in Liverpool. This was the same Reverend Matthews who was contacted in Bedford three years earlier by Willard Richards and who nearly joined the Church. However, he declined baptism at the last moment and became an opponent of the Church. [1] When John Taylor and Joseph Fielding visited his Hope Street congregation, on Sunday, January 26th, Matthews was absent. They listened to the service and introduced themselves afterwards to the preacher. They were directed to the vestry and introduced to a number of class leaders and preachers and had an opportunity to share a short message with them about the restored gospel. When Taylor and Fielding asked if they could share their message with the congregation, one of the Aitkenite leaders indicated they had heard unfavorable things about them from their pastors, Matthews and Aitken, and that they would need permission from Matthews before they could allow Taylor and Fielding to preach. That evening Taylor and Fielding attended the services again. One of the leaders, William Cook Mitchell, and his wife, Eliza Ridsdale Mitchell, invited Taylor and Fielding to spend the night at their home. They did so and were up until late into the night teaching the Mitchells. [2]

The next morning, William Mitchell had already gone to work by the time Taylor and Fielding got up. However, they were invited to come back Tuesday evening. [3] Later that day, they went to visit a Captain Gile who had been introduced to them by Ann Cannon. Captain Gile was not there, but a cousin of his, named Philip Gile, was, as well as a Mrs. Gile and Miss Collister. They preached the gospel to them and were invited back to teach them again. “Mrs. Gile & Miss Collester are very much beleiving.” In a letter to Leonora, John Taylor said that Ann had introduced them to many of her friends and was “a complete missionary & happy in the Lord.” On Tuesday the 28th, Taylor and Fielding visited the Mitchell home again. They learned that their visit to the Mitchell home had caused an uproar with his fellow preachers and that Mitchell had been pestered until he promised that he would not allow Taylor and Fielding into his home to preach again. However, before the promise, Mrs. Mitchell had invited a number of friends and neighbors to listen to the missionaries. Some of them still showed up and Taylor and Fielding talked with them, carefully trying to avoid the charge they had “preached” to them. [4] They were so pleased, the Mitchell’s had them over again on Friday, January 31st. Joseph Fielding spoke to them.

In a letter to his wife, Leonora, dated January 30, 1840, John Taylor told her that when sending letters to Preston she should “write on the direction the number of the house, the name of the Street, as well as of the person[,] otherwise the P. O. regulations are that they keep them eight days & afterwards send them to the dead letter office in London…Liverpool however is an exception to that. They have a strangers letter office…I have however made some arrangements with the P. O. in Preston so that if letters should come addressed to me at the above named place [that is, “Mr. George Cannons No. 43 Norfolk St Liverpool”] I might have some prospect of obtaining them…” [5] This must have worked well, as Brigham Young later wrote to his wife, Mary Ann, and told her to send his mail to John Taylor in Liverpool, who would know where to locate him. [6]


On Sunday, February 2, 1840, Taylor and Fielding had an evening service in a hall on Preston Street they had rented. The hall was large enough to hold 300 people and it was filled to near capacity. We can assume that George and Ann Cannon were there. Taylor preached that “many of them had been praying for the ancient faith” and the “Lord had answered their prayers & sent us his servants to testify to them that God had restored these things…I had left my family & come a distance of 2000 miles without purse or scrip…I then said the Lord had sent us to baptize & called upon them to repent & be baptized in the name of Jesus Christ…That we his servants stood ready to administer in this ordinance [and] that if any wanted to be baptized they may make it known to us…Many wept[. O]thers rejoiced & praised the Lord. The spirit of the Lord indeed was with us & bore testimony to what we said & I plainly saw that it was the power of God…After the meeting a young man came to me & told me that the Lord had showed these things to him in a vision. He…said that he would be baptized. A young woman come to me & wept & said that she knew it was the truth…Mr. Mitchell spoke to many of his class who were present & told the that these things were of God & that he could not resist,…that he would obey the gospel & hoped that they would consider seriously about it. We appointed Teusdy at 3 O Clock to baptize…”

First Baptisms in Liverpool:

Tuesday, February 4, 1840, ten people were baptized in the afternoon in the chilly waters of the Irish Sea, including William and Eliza Mitchell. These were the first people baptized in Liverpool. [7]

Taylor and Fielding Stay at Cannon Home:

Ann Cannon was a firm believer in John Taylor’s message from the beginning. George Cannon was not as responsive and wanted time to give the message further consideration. After Taylor left for Preston, initially, George decided to spend as much time reading the Book of Mormon as he could. His interest grew until he could barely put the Book of Mormon down. He read it far into the night, at meal times and even had it propped open on his joiner's bench where he could glimpse it while he worked. By the time Taylor returned to Liverpool, George had read the entire Book of Mormon. [8]

On February 6, 1840, William Clayton recorded in his journal that he arrived in Liverpool on the railway about 1:40 and “Went to Norfolk Street and found brothers Fielding and Taylor at Mrs. Kannon’s No. 43.” After visiting several other people during the day, presumably with Fielding and Taylor, they “returned to Kannons to sleep. [They] slept together.” The next morning, February 7th, Clayton “[t]ook breakfast at Kannon’s” and then “[w]ent with Brother Taylor to see Brother Gills daughter” and “[f]ound her comfortable [and] ready to be baptized.” They “[r]eturned from the Docks to Norfolk [Street]” where John Fielding had to write some letters. After “[d]inner at Kannons”, Clayton noted, “Brother Taylor gave me his blessing. He blessed me with wisdom and utterance so that I should be a wonder to myself and others. By the spirit. Ministering angels. He blessed Brother Fielding and then Brother Fielding blessed Brother Taylor. Brother Taylor afterwards give an address in tongues and interpreted. We then started to go by the Docks to the Railway station” at 2:30.” [9]

George Cannon apparently read the Book of Mormon a second time. He told John Taylor that the Book of Mormon was true and he was ready for baptism. He said that an evil-minded man could not have written the Book of Mormon and a good man would not have tried to write it with intent to deceive. [10]

George and Ann Cannon Baptized:

George and Ann Cannon were baptized on Tuesday, February 11, 1840, one month to the day after John Taylor had arrived at their home in Liverpool and one week after the first baptisms in Liverpool. Two other people were baptized at the same time. In a letter to his wife, Leonora, Taylor wrote: “I baptized 4. Will it not cause the heart of My Leonora to rejoice when I tell her Br. George & his Wife made two of this number & they now stand in a nearer relationship than kindred flesh. They are brother & sister in Jesus Christ. They have manifested to us the greatest kindness since we came & we have made their house our stopping place.” In the same letter, in George Cannon’s handwriting, George wrote: “Dear Sister I hope you and your little ones are well. You may imagine how surprised I was to see Mr. Taylor. I should have been happy if you had been along with him, I believe that the Lord had a hand in sending him to England and shewing me in what a dangerous state I lived without even the form of religion but with the assistance of Gods Holy spirit we – that is Ann and I are determined to lead a new life and shew a better example to our children. Dear Sister I wish you were here. There are many things I could talk to you about that I am ashamed to let others know I am ignorant of, but I am in hopes that I shall see you and your dear little ones before I die…I mean to write you a long letter soon dear Sister remember me in your prayers. Seldom as I went on my knees, I always prayed for you and my brothers. God has promised to hear us when we are gathered together in his name. Our prayers may ascend the same time to the throne of grace, for what is distance in the sight of God. G. Cannon” [11]

George Q. Cannon and eleven year old Mary Alice were ready and desirous to be baptized when their parents were, but no one had suggested it and they were restrained from asking because of their youth. They later talked with their parents about it and made it a matter of prayer. [12] At first, George and Ann would not let their children attend sacrament meetings at the rented hall on Preston Street, but they soon relented. The Cannon’s had many people come to their home to talk about the gospel. Eight year old Ann recalls being sent to bed with two year old David. Then she would get up when David was asleep and “sit on the stairs and listen to them converse on the gospel.” The Immigrant found little Ann asleep on the stairs and said she could stay up thereafter, so that she would not fall and break her neck. [13]

On February 27, 1840, as Joseph Fielding was getting ready to leave Liverpool, “George Cannon insisted that he take a sovereign, as a loan to be repaid whenever he could do it.” [14] On another occasion, Taylor and Fielding were “sitting in their upstairs room [at the Cannons] discussing how they could pay the Cannons for their hospitality when George came in and presented a sovereign to Elder Taylor. The apostle objected, but Cannon insisted, telling him that his old hat was getting shabby and he needed a new one. Taylor had no choice but to accept the money graciously.” [15]

At the end of March, the missionaries moved from the hall on Preston Street to one on Renshaw Street, closer to the center of Liverpool. It held three to four hundred people and they could hold two meetings each day. [16]

On April 4, 1840, William Clayton noted in his journal that “Brother Fielding came in [to Manchester] from Liverpool about 10.” [17]

Brigham Young and Other Apostles Arrive in Liverpool:

On April 6, 1840, the tenth anniversary of the founding of the Church, Brigham Young, George Albert Smith, Orson Pratt, Parley P. Pratt, Heber C. Kimball and Rueben Hedlock arrived in Liverpool on the ship Patrick Henry. Coming into the River Mersey the ship was not able to make it to the dock because of the tide and had to cast anchor off shore. A small boat picked up Young, Kimball and Parley Pratt and took them to the landing. “On reaching the quay, Brother Young shouted hosannah three times, which he had promised to do whenever he should land on the shores of Old England.” They procured a room at 8 Union Street and sent a small boat back to the ship to pick up Smith, Hedlock and Orson Pratt who were looking after the baggage. Once together in their room, they “partook of the sacrament and returned thanks for their safe deliverance.” The next day, April 7th, they found John Taylor, John Moon and 27 new converts, presumably including George and Ann Cannon, “who received [them] with kindness.” [18]

On April 8th the newly arrived apostles, other than Parley P. Pratt, traveled to Preston. Pratt and John Taylor stayed in Liverpool an additional day or two, before going on to Preston. Over the course of the next week or so, they had various meetings, including meetings of the Quorum of the Twelve and a general conference of the Church. The first item of business was to ordain Willard Richards an apostle and a member of the Quorum of the Twelve. This made eight apostles in the Quorum, all of them present in England. Brigham Young was sustained as President of the Quorum and Hiram Clark was sustained into the British Mission presidency, under Joseph Fielding, to replace Willard Richards. It was resolved that a periodical would be published called the “Latter-day Saints’ Millennial Star.” Parley P. Pratt was appointed editor. They also resolved to publish a hymn book and print an edition of the Book of Mormon. John Taylor was told to continue to preach in Liverpool and that vicinity. [19]

Leonora Cannon Taylor Learns of Her Brother’s Baptism:

On April 14th, Leonora Taylor, after reading her husband’s letter about the baptism of her brother, George, responded, “I never received a letter that gave me so much real comfort as it has done. I do rejoice, and praise God for what he has done in bringing my dear brother George, and sister Ann, into the Church…” [20]

On April 25, 1840, Richard and Mary Ann Harrison, who lived at 72 Burlington Street, in Liverpool, were baptized. Three days later, on April 28th, Mary Ann’s sister, Sophia Whitaker, who was living with her, was baptized. [21]

William Clayton Stays at Cannons:

On May 7, 1840, William Clayton and Parley P. Pratt, in Manchester, received a letter from John Taylor indicating he was very sick. He asked one of them to come to Liverpool for the Sabbath on the 10th. Clayton arrived in Liverpool about 8:00 p.m. on the evening of May 9th. He “Found Brother Taylor better. Supper with Cannons.” The next morning, Clayton baptized three people then had “Breakfast at Cannons.” It appears Clayton was sleeping at the Cannon’s as he had breakfast there each of the next three mornings, the 11th, 12th and 13th, as well as evening tea on the 11th, before returning to Manchester. He also noted being measured for a vest by Brother Armstrong and eating at Brother Mitchell’s and Brother Dumville’s. [22] On May 12th, Clayton records: “We had a church meeting for the purpose of organizing the church. Brother Taylor spake considerable on the necessity of organization the nature and design &c. He then proposed William Mitchell to be chosen as secretary for the church, Richard Harrison priest and John James priest Thomas Dumville and John Dixon T[eachers?]. which being elected unanimously Elder Taylor called upon the brethren to know if they accepted their offices which William Mitchell said he would rather have nothing to do with money matters. He was told there was no money matters – but to keep a church record – but he refused to do it. Elder Taylor then proposed Brother George Cannon who accepted the office. We then proceeded with ordinations…” Clayton at that evening at the Dumville’s and noted that Brother Mitchell had repaired his boots. [23]

On May 30, 1840, Brigham Young and Heber C. Kimball accompanied John Taylor to Liverpool. This was the first time Young had been back to Liverpool since his arrival in England. The next day, Sunday, May 31st, Young preached to the Liverpool members. [24]

First Ship of LDS Converts Leaves Liverpool:

On Monday, June 1st, Young and Kimball met with and organized the first company of English members to emigrate to America. John Moon was selected as president of the company. [25] On Wednesday, June 3rd, Young and Taylor, part of the hymn book committee, visited the printers. [26] The first company of English Mormon immigrants, with 40 members, left Liverpool on the ship Britannia on June 6, 1840, bound for New York. [27] On Sunday, June 7, 1840, Brigham Young again preached to the Liverpool Saints. After spending nine days in Liverpool, Young left for Cheshire, the next day, with John Taylor. [28]

Baptism of Cannon Children:

In early June, Parley P. Pratt visited with John Taylor at the Cannons. They had just finished eating breakfast, with all of the family present, when Parley, as if moved by a sudden inspiration, inquired, “Elder Taylor, have you preached the gospel to these children? Looking at Mary Alice he asked, “Some of them want to be baptized now, don’t you?” Mary Alice responded, “Yes, sir,” and George Q. indicated his desire as well. Little Annie also wanted to be baptized but she was told she should wait a bit longer. Her disappointment was so great and her tears so copious that at the last moment her parents consented. On June 18, 1840, George Q., Mary Alice and Ann were baptized. [29]

ENDNOTES:

[1] Manchester Mormons, pp. 6-7.

[2] Apostles in the British Isles, pp. 111 (?), 366 (check pg on cd); Paul Thomas Smith, pp. 37-38; Roberts, p. 70(?).

[3] Apostles in the British Isles, p. 111(?).

[4] Apostles in the British Isles, p. 111(?).

[5] Apostles in the British Isles, p. __.

[6] Apostles in the British Isles, p. 157.

[7] Apostles in the British Isles, pp. __, 366 (check pg on cd); Paul Thomas Smith, pp. 37-38. Wilford Woodruff recorded in his journal, on February 10th, that he had received a letter from John Taylor indicating they had baptized 10 people in Liverpool. Woodruff Journal, p. 432(?).

[8] CFHT, p. 35.

[9] James B. Allen and Thomas G. Alexander, editors, Manchester Mormons: The Journal of William Clayton 1840 to 1842 (Santa Barbara and Salt Lake City, Peregrine Smith. Inc.: 1974), pp. 94-95 (hereafter “Manchester Mormons”).

[10] CFHT, p. 35. Ann Cannon, his daughter, states that George read the Book of Mormon twice before accepting it.

[11] Apostles in the British Isles, p. 366 (?).

[12] CFHT, pp. 36-37.

[13] Journal of Ann Cannon Woodbury as cited in CFHT, pp. 159, 161.

[14] Apostles in the British Isles, p. 117 (?).

[15] Apostles in the British Isles, p. 84, citing Joseph Fielding Diary, p. 54.

[16] Apostles in the British Isles, p. 118.

[17] Manchester Mormons, p. 135.

[18] Elden J. Watson, compiler and arranger, The Orson Pratt Journals (Elden J. Watson: Salt Lake City, 1975), pp. 114-115 (hereafter “Orson Pratt”), citing Documentary History of the Church 4:104-105; Reuben Hedlock MS 2:91; Manuscript History of Brigham Young pp. 69-72; Manchester Mormons, p. 137.

[19] Orson Pratt, pp. 115-118, citing Wilford Woodruff in Times and Seasons 2:329-330, the official minutes of the councils and conferences in Times and Seasons 1:119-122; Roberts, pp. 73-74____.

[20] Apostles in the British Isles, p.__, n. 18.

[21] Roberts, p. 486; The John Taylor Nauvoo Journal, BYU Studies, vol. 23, no. 2, Spring 1983. Sophia later became the fifth (plural) wife of John Taylor.

[22] In a letter dated June 1842, William Rowley wrote to John Taylor indicating that a “Dumville” from the Liverpool area intended to emigrate in September of that year. “Letter from William Rowley,” Times and Seasons, Vol. 3, No. 22 (September 15, 1842), p. 925.

[23] Manchester Mormons, pp. 150-153.

[24] Manuscript History of Brigham Young, p. __ (hereafter “MHBY”); William Clayton notes that Taylor was sick. Manchester Mormons, p. 158.

[25] MHBY, p. __.

[26] MHBY, p. __.

[27] “British Emigration to Nauvoo” Contributor, vol. 12, September 1891, No. 11, p. 403 (hereafter “British Emigration”); MHBY, p. __ (Young states the number of members was 41).

[28] MHBY, p. __.

[29] CFHT, pp. 36-37.

John Taylor Mission to England

Missionaries to England:

The next day, June 13, 1837, Kimball, Hyde, Richards and Fielding left Kirtland. Russell, Goodson and Snider met them in New York on June 22nd. They all sailed on the ship Garrick and arrived in Liverpool on July 20, 1837. Two days later they took a coach to Preston and Joseph Fielding took lodging with his brother, James Fielding [1], a preacher in the Vauxhall chapel.

On Sunday, July 23, 1837, all seven of the missionaries went to the Vauxhall chapel in the morning to hear the Reverend James Fielding preach. At the close of the morning service, the Reverend Fielding gave notice that “an Elder of the Latter Day Saints would preach in the afternoon.” In the afternoon, Heber Kimball “gave a brief history of the rise of the church, and the first principles of the gospel, and Orson Hyde bore testimony.” At an evening meeting, John Goodson preached and Joseph Fielding bore testimony. At the end of the meeting, the Reverend Fielding announced that the missionaries would again preach at a meeting on Wednesday the 26th of July. At that meeting, Orson Hyde preached and Willard Richards bore testimony, “and from that time the Rev. Mr. Fielding closed his doors against the elders, and began to oppose the work.”

First Baptisms in England:

Nine of the Reverend Fielding’s flock offered themselves for baptism and Fielding came before the missionaries and “forbid their baptizing” his members. The missionaries responded that the members were “of age, and could act for themselves,” and the nine were baptized in the River Ribble on Sunday, July 30, 1837. George D. Watt, the first to ask for baptism, was the first one baptized. [2] Joseph Fielding, in a letter to his sister, Mary Fielding, dated October 2, 1837, stated, “The people began to believe more & more” which “made Bro James begin to fear” and “to object.” The baptism of nine people, including George D. Watt, one of James Fielding’s “leading men,” had “a great effect on his mind, and he began to oppose.” [3]

The next day, the missionaries held a council and decided that Goodson and Richards should go to Bedford, and Russell and Snider to Alston, Cumberland. Kimball, Hyde and Fielding would stay in Preston.

Joseph Fielding Fruit and Sacrifice:

Goodson and Richards got a letter of introduction from John Fielding to his brother-in-law, the Reverend Timothy R. Matthews, in Bedford. Reverend Matthews “expressed great joy at their arrival and manifested his sincerity by walking arm in arm with the elders through the streets of Bedford, calling on the members of his church, and inviting them to attend the lecture of the elders, at his chapel vestry that evening.” That evening, Goodson and Richards lectured and testified, and did so again, three additional evenings. After that, Matthews secured another house for the elders to preach in and he attended their meetings. On August 10, 1837, five people were baptized. A short time later, the Reverend Matthews and another of his parishioners, Joseph Saville, were desirous of baptism and agreed to meet the elders on the bank of the River Ouse at a specified time. Matthews failed to arrive, and after waiting an hour for Matthews who failed to arrive, Saville was baptized. [4]

It turned out that Matthews baptized himself, called his church by the name of the Latter Day Saints, and began preaching the same doctrines and administering the same ordinances.

About this same time, the Reverend Robert Aitken, an associate of Matthews who Matthews called “his son,” began to attack the Mormons and warning his people to beware of them. Aitken had been preaching against the Church of England for years and had chapels in many areas of England, including Liverpool, Preston, Manchester, Burslem and London. Aitken visited with the missionaries, initially appeared interested, then lost part of his membership to the Mormon missionaries, dissolved his partnership with Matthews and returned to the Church of England at his parish in Hope Street, Liverpool. [5]

Eventually, most of James Fielding’s congregation joined the Church. Referring to the first three sermons in his chapel, which he saw as the “ruin” of his flock, the Reverend Fielding said, “Kimball bored the holes, Goodson drove the nails, and Hyde clinched them.” In a letter to his brother Joseph, sometime later, the Reverend Fielding stated, “With regard to your robbing me of my flock, I do not believe at all that you were sent of God to rend my little church to pieces. Were I to speak as ‘plain’ as you do I should boldly declare that it was not God but Satan as an angel of light sent you here.” The congregations of James Fielding and Timothy Matthews, the brother and brother-in-law of Joseph Fielding, were two of three congregations that provided the nucleus for LDS converts in England. Although providential for the Church, this had a devastating impact on the relationship of Joseph Fielding with his family in England. In his journal, Fielding reflected, “I am now as a Stranger in my Native land, and almost to my Father’s house. I am something like Joseph when sold by his Brethren. The Devil would suggest perhaps I am wrong, but it cannot be. I have too much Evidence of the Truth to give way to such a thought. May the Lord help me to stand fast in the Liberty of the Gospel and my Calling.” [6]

John Goodson and John Snider both felt the need to return home to the United States, against the wishes of Kimball and Hyde. They left England some time in late September or early October 1837. [7]

Joseph Fielding Presides Over Church in England:

On April 8, 1838, Heber C. Kimball and Orson Hyde, at a general conference in Preston, set apart Joseph Fielding as president of the churches in England and Willard Richards and William Clayton, a convert from Penwortham, as his counselors. [8] On April 20, 1838, Heber C. Kimball, Orson Hyde and Isaac Russell left Liverpool on the ship Garrick to return to the United States. [9] Joseph Fielding, as president of the mission, now presided over more than 1,500 members in Preston and the surrounding area. [10] Fielding also presided over the main branch in England established at Preston. [11]

John Taylor’s Mission to England:

In July 1838, Joseph Smith prophesied that the apostles should go on a mission to Great Britain. “Let them take their leave of my Saints in the city of Far West, on the twenty-sixth of April next, on the building spot of my house, saith the Lord.” [12]

On December 19, 1838, at Far West, Missouri, John Taylor was ordained an apostle under the hands of Brigham Young and Heber C. Kimball. [13]

However, the Saints were forced out of Far West and many were looking at Joseph Smith as a fallen prophet. Among those was Isaac Russell, who determined that the commandment for the Twelve to leave Far West on their mission could not be fulfilled because they had all been driven out. Russell found 20 to 30 followers, many of them Canadian converts from the Toronto area, proclaimed himself a prophet and that he would lead them into the wilderness. [14]

With Joseph Smith in Liberty Jail and determined that his prior revelation be fulfilled, five of the apostles, including John Taylor, early in the morning on April 26, 1839, before daylight, were at the temple site in Far West. At this meeting they excommunicated Isaac Russell and his followers, including the Canadian converts John Goodson and Isabella Walton, and ordained Wilford Woodruff and George A. Smith apostles. Alpheus Cutler also laid the southeast corner stone for the temple. [15] Included in the gathering of apostles, besides fellow Canadian John Taylor, were Canadian converts Theodore Turley and Hiram Clark. As they were leaving, Turley said “‘Stop a bit, while I bid Isaac Russell goodbye,’ and knocking at the door, called Brother Russell. His wife answered, ‘Come in, it is Brother Turley.’ Russell replied, ‘it is not; he left here two weeks ago,’ and appeared quite alarmed; but on finding it was Brother Turley, asked him to sit down; but [Turley] replied, ‘I cannot, I shall lose my company.’ ‘Who is your company?’ enquired Russell. ‘The twelve.’ ‘The twelve!’ ‘Yes, don’t you know that this is the twenty-sixth, and the day the twelve were to take leave of their friends on the foundation of the Lord’s House, to go to the islands of the sea? The revelation is now fulfilled, and I am going with them.’ Russell was speechless, and Turley bid him farewell.” [16]

On his way back from Far West, John Taylor met the Prophet Joseph in Quincy, Illinois. Joseph had just escaped from the Liberty Jail and approved of the apostles’ course of action. Taylor continued on to Montrose, Iowa Territory, where Leonora and their three children were living in a one-room log barrack, abandoned by the military, across the Mississippi from Nauvoo. On August 8, 1839, he left Montrose, leaving Leonora and the children in the care of the Lord. John wrote, “The thought of the hardships they had just endured, the uncertainty of their continuing in the house they then occupied – and that only a solitary room – the prevalence of disease, the poverty of the brethren, their insecurity from mobs, together with the uncertainty of what might take place during my absence, produced feelings of no ordinary character…But the thought of going forth at the command of the God of Israel to revisit my native land, to…make known the things that God had revealed…overcame every other feeling.” [17]

Taylor crossed the Mississippi River to Nauvoo to meet Wilford Woodruff who was to be his companion. He saw Joseph and Hyrum Smith administering to the sick. They told him he would find Woodruff at the stone house near the upper landing. They accompanied him and found Woodruff lying sick in the shade of the building. “Well, Brother Woodruff,” Joseph said, “you have started on your mission.” Woodruff responded, “Yes; but I feel and look more like a subject for the dissecting room.” Joseph responded, “What did you say that for? Get up and go along! All will be right with you.” Taylor and Woodruff, the first of the apostles to start on their mission, caught a ride on a wagon heading for Carthage. [18]

On their way east, they met Zebedee Coltrin who agreed to take them further east. Near Indianapolis, Indiana, Taylor “was taken with violent vomiting and afterwards fainted by the wagon in the road.” They continued on, but near Germantown, Indiana, Taylor’s “strength again failed him…and he advised…Woodruff and Coltrin to proceed…without him” and they did. After about five weeks, Taylor had recovered sufficiently to proceed. En route to Dayton, Ohio, fatigue overtook him and he was sick again. He stayed in Dayton about three weeks. Theodore Turley, George A. Smith and Reuben Hedlock, also enroute to England as missionaries, found Taylor at a Dayton inn. They invited Taylor to accompany them in their wagon. In Cleveland, Ohio, they met Brigham Young and Heber C. Kimball, traveling on the same mission. Taylor went with them by stage to Kirtland, where he was sick again for three weeks. However, he did get out of bed several times to preach in the temple. When the others were ready to continue, Taylor accompanied them to New York, where they arrived on December 13, 1839. It had taken Taylor over four months to get from Nauvoo to New York.

When Taylor arrived in New York, Wilford Woodruff had been there some time and was anxious to depart for England. The ship Oxford was scheduled to leave the following week. Taylor told him to go ahead and book his passage. Although he had only one penny in his pocket, he told Woodruff he had plenty of money to pay for it. Theodore Turley, who also had no money, desired to travel with them and offered to cook for them and wait on them if they would pay his passage. Taylor told Woodruff to secure passage for both he and Turley. Through donations from various persons, Taylor was able to obtain sufficient funds to pay for both prior to their leaving. They left New York on December 10, 1839. [19]

Taylor Meets the Cannons in Liverpool:

After 23 days on the packet ship Oxford, Taylor, Woodruff and Turley arrived in Liverpool. [20] Liverpool had a population of about 223,000. It was England’s main port through which nearly all emigrants from England passed. It was the export harbor for the rest of Lancashire, the center of British manufacturing. The docks were on the west side of town, on the east bank of the River Mersey. The area near the docks also had many warehouses and the poorer houses in the city, situated on narrow, busy streets. The richer east side of Liverpool had wider streets and squares with elegant houses, many of which were built with brick and slate roofs. The streets of the city were all paved and lighted. [21]

Queen Victoria had ascended the throne as an 18 year old in 1837 and would rule for the next 64 years. While the United States was mainly rural with an agricultural economy, Britain was experiencing the industrial revolution that made it the leading industrial nation of the world. It was moving rapidly away from an agricultural economy toward urban industrial employment. Textiles became Britain’s biggest export and textiles increased the demand for coal which hastened development of the railroads. The railroads reduced shipping costs which created larger markets and encouraged the building of more and larger factories and more sophisticated machinery. Migrants came into the cities more quickly than they could be absorbed, leading to high unemployment and privation. Industrialization led to pollution as factories spewed their refuse into the water and their smoke into the air.

Brigham Young and Willard Richards reported to the First Presidency in September 1840 about the economic and social conditions they found. They noted that English society was divided into three distinct classes, the Lords, or highest class, the tradesman, or middle class, and the mechanics or laborers, the lowest classes. They commented on child labor, low wages, factory lockouts, miserable living conditions and taxes on everything, “except cats, mice & fleas.” Poor economic conditions contributed to the emigration of thousands of British citizens to the United States and Canada, which helped the Mormon emigration push. More than 55,000 people emigrated in 1830 and by the late 1840s and early 1850s, as many as 250,000 people were emigrating each year. [22]

Upon arrival, John Taylor immediately made his way to 43 Norfolk Street, the home of George and Ann Cannon. [23] It was January 11, 1840, thirteen year old George Q. Cannon’s birthday. George Q. answered the door and John asked for Mr. George Cannon. George Q. invited him in. Ann came into the room and John told her he was her brother-in-law, married to George’s sister, Leonora, and that his ship had just landed from America. He showed Ann a letter of introduction from Leonora and they exchanged some family news. John needed to get his things off the ship and said he would come back the next day and spend some time with them. After he left, Ann said to George Q., "George, there goes a man of God. He is come to bring salvation to your father's house." The next day, Sunday, Taylor had dinner with the Cannons. He noted in his journal that he “unfolded briefly the first principles of the Gospel to them & left a Book of M[ormon] & Voice of Warning with them.” In a letter to his wife, Leonora, he indicated he had seen her “Br. George” and “found him to be an intelligent man & a Gentleman. He & his wife used me well.” They also made him think of her. [24]

Taylor, Turley and Woodruff went to the Cannon’s on Monday to deposit some belongings before traveling to Preston. Wilford Woodruff records in his journal: “I…went on board…the Oxford & found the passengers taking their trunks & goods on shore to go to the custom house to be examined… I found it to be a scene of the greatest confusion I ever pas[sed] through. But after much jam[m]ing[,] cro[w]ding & rocking about[,] we were permitted to depart with our things after paying 6 pense per lbs for all the Books we had[,] as duty upon them. The trunkman then took our trunks & Boxes to Mr[.] George Cannon[,] Norfork Street No 43. He was a Brother in Law of Elder Taylor[’]s. We deposited our provision chest & a box containing our bed & bed[d]ing with him. We took our trunks & went to the rail road depo & the[re] took a car for Preston[,] Lancashire[,] England.” [25] George Cannon accompanied them to the Lime Street station to see them off. [26] Woodruff noted, with some amazement, that “for the first mile the cars run under ground on a track that was cut out of…solid rock[,] while the[re] w[ere] building[s] & inhabitants over our heads…We started from Liverpool about 6 o[’]clock & ar[r]ived in Preston about 8 o[’]clock & called at Brother Greenwood[’]s. They immediately Sent for Elder Richards & in a few moments I had Elder Willard Richards by the hand & I truly rejoiced to once more behold his face.” [27]

While in Preston, Taylor, Woodruff and Turley met for several days with Joseph Fielding, William Clayton and Willard Richards, the presidency of the British Mission. Taylor noted in his journal: “I saw my old Friend Elder Fielding & was rejoiced to see him as he was also to see me. I thank God that he has preserved him & given him wisdom for the arduous duties devolving upon him. We felt something like Jonathan & David after an absence of 3 Years.” [28] Fielding, as president of the mission, presided, despite the fact that Taylor and Woodruff were both apostles. Taylor was assigned to work in Liverpool with Fielding, a nice assignment for old friends. Taylor was familiar with Liverpool as he had lived there from 1808 to 1814 while his father worked for a tax department (the Excise) of the British government. [29] Wilford Woodruff and Theodore Turley were assigned to the Staffordshire potteries, William Clayton to Manchester and Willard Richards wherever the spirit might direct him. [30] It is interesting to note that every missionary who had come to or left England in the past three years had done so through Liverpool, yet no one had engaged in missionary work in that city. In light of his connections in Liverpool, particularly with the Cannons, and the subsequent results, it appears that the missionary work had been reserved, by the Lord, for John Taylor. [31]

After visiting an uncle in Penwortham, John Taylor, along with Joseph Fielding, traveled to Liverpool on the evening of January 22nd. Fielding spent the night at a tavern and Taylor stayed that night at the Cannons. The Cannon home soon became the permanent Liverpool residence for both Fielding and Taylor. [32]

ENDNOTES:

[1] James Fielding came from a Methodist background in St. Neats, Huntingtonshire. He was a local businessman until he was persuaded by his brother-in-law, the Reverend Timothy Matthews, to go to Preston and establish a Primitive Episcopal congregation. Apostles in the British Isles, pp. 343-344, n. 26.

[2] Letter from Heber C. Kimball, Orson Hyde and Willard Richards, dated March 24, 1841 in Preston, “From the Millennial Star, Mission to England, Or the First Foreign Mission of the Latter Day Saints”, Times and Seasons, vol. 3, no. 20, pp. 879-880 (hereafter “First Foreign Mission”).

[3] Apostles in the British Isles, p. __.

[4] First Mission, pp. 880-881.

[5] First Foreign Mission, p. 882. In 1823, Robert Aitken was a deacon in the Church of England. He became dissatisfied and was strongly influenced by Methodism’s emphasis on individual conversion. He was denied entry into the Methodist ministry and went on to establish his own Christian Society ministry and became one of the most popular revivalist preachers of the 1830s. He had many churches in the major towns of the north, including Liverpool, Manchester and the Staffordshire Potteries. His theology was an eclectic synthesis of ideas borrowed from the Methodists and Church of England. His ideas on personal salvation were similar to Methodism, but his notions of sacramental authority accorded with Anglican High Church tradition. In 1840, he became disenchanted with his own religious society and returned to the Church of England, accepting a vicarage in Cornwall. Apostles in the British Isles, citing Malcolm R. Thorpe, pp. 330-331. The nucleus of the first branch in Liverpool were converts from Aitken’s Hope Street Chapel. Alfred Cordon, president of the Staffordshire Conference, had been an Aitkenite class leader and John Greenhow, president of the Liverpool Conference, was an elder with the Aitkenites. Grant Underwood, The Millenarian World of Early Mormonism, p. __.

[6] Apostles in the British Isles, pp. __, __.

[7] First Foreign Mission, p. 882; Apostles in the British Isles, p. __, also n. 62.

[8] Apostles in the British Isles, p. __.

[9] First Foreign Mission, p. 883.

[10] Manchester Mormons, pp. 5 and 7; Apostles in the British Isles, p. __.

[11] Roberts, pp. 68-69.

[12] The Kingdom, p. 57.

[13] The Kingdom, p. 52.

[14] George A. Smith, Journal of Discourses, Vol. 7, p. 115.

[15] The Kingdom, p. 59; Roberts p. [65__]. Included on the list of those excommunicated were Isabella Walton, a friend of John Taylor and the woman who welcomed Parley P. Pratt into her home in Canada, and her married daughter, Mary; Joseph Fielding Smith, Church History and Modern Revelation (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1946-1949), Vol. 4, pg. 17 (hereafter “Modern Revelation”).

[16] Modern Revelation, Vol. 4, pg. 7.

[17] Roberts, p. 66__.

[18] The Kingdom, p. 61; Roberts, p. 66.

[19] The Kingdom, pp. 62-65; Roberts, p. 68.

[20] Paul Thomas Smith, “Among Family and Friends: John Taylor – Mission to the British Isles,” Ensign, March 1987, p. 37 (“Paul Thomas Smith”).

[21] Manchester Mormons, p. 95, n. 50; Apostles in the British Isles, p. __.

[22] Apostles in the British Isles, p. 19.

[23] Paul Thomas Smith, p. 37. While Taylor was at the Cannon’s, Wilford Woodruff and Theodore Turley “visited several Noted places the New Market, custom house, Lord Nelsons monument which is much Noted in England &c all of which were quite splendid. We took supper in white [depot] & logings in Church street at the Birmingham arms…” Susan Staker, editor, Waiting For World’s End: The Diaries of Wilford Woodruff (Salt Lake City: Signature Books, 1993), pp. 23-24. John Taylor apparently spent the night with Woodruff and Turley at the Birmingham Arms.

[24] James B. Allen, Ronald K. Esplin, and David J. Whittaker, Men with a Mission, 1837-1841: The Quorum of the Twelve Apostles in the British Isles (Salt Lake City: Deseret Book Co., 1992), p. 366 (hereafter “Apostles in the British Isles” - check pg on cd), from a letter from John Taylor to Leonora Taylor, dated January 30, 1840, quoting from his diary, which is not available. Another version states that John Taylor came back that evening when George was home from work. Ann recalls her mother saying, “That is a man of God.” In another version of the first meeting, John Taylor called upon George at his place of employment, introduced himself, went home with him, stayed several days, preached Mormonism and left a Book of Mormon for their perusal. John Taylor gives the date of his arrival in Liverpool as January 11, 1840 and says he remained there only two days. CFHT, pp. 32-34, 159, 161, 310-314. In another version given by David Cannon, at the time only two years old, Ann and George Q. spotted John Taylor as they were walking down to the dock and he was coming up from the dock. Ann turned to George Q. and said, “There is the man who will bring the gospel and salvation to your father’s house.” When they returned home, they found John Taylor there. (Davis Bitton, George Q. Cannon: A Biography (Salt Lake City: Deseret Book Company, 1999), n. 3 to Chapter 2 on p. 478 (hereafter “Bitton”))

[25] Kenney, Scott G., ed. Wilford Woodruff Journals: 1833-1898 Typescript, Vol. 1 (Midvale, UT: Signature Books, 1983), pp. 404-405 (hereafter “Woodruff Journal”).

[26] Apostles in the British Isles, p. 366 (check pg. on cd) from Taylor’s letter to his wife Leonora.

[27] Woodruff Journal, p. 405. Taylor’s journal indicated the train left Liverpool at 4:45.

[28] Apostles in the British Isles, p. 366 (check pg on cd).

[29] Paul Thomas Smith, p. 37. Turley was born in Birmingham and later emigrated to Toronto, Canada, where he joined the Church. He was later directed to Birmingham he was able to preach to his relatives. Manchester Mormons, p. 237.

[30] Bitton, p. 33; The Kingdom, p. 66; Apostles in Great Britain, p. __.

[31] Richard L. Evans, A Century of Mormonism in Great Britain (Salt Lake City: Deseret News Press, 1937), pp. 96-97 (hereafter “Century of Mormonism”).

[32] Apostles in the British Isles, pp. 109, 366 (check page on cd).

John and Leonora Taylor Join the Church

Parley P. Pratt’s Lack of Success in Toronto:

This is a continuation from a previous blogpost where Leonora Cannon moved to Canada and married John Taylor.

The morning after he met with John and Leonora Cannon Taylor, Parley P. Pratt began to call on the various ministers in Toronto, introducing himself and his message and requesting an opportunity to preach to their congregations. He also asked the sheriff for the use of the court house and the city authorities for a public room in the market, all without any positive response. He felt that this was “an unpromising beginning” given the prophecy about his missionary efforts in Toronto. So he found a pine grove outside of Toronto, knelt in prayer, told the Lord of his efforts and requested that a door be opened so that he could fulfill his mission. After finishing his prayer, Parley decided to leave Toronto, feeling he could do no good there.

Isabella Walton Invites Pratt Into Her Home:

Parley went to the Taylor home to tell them farewell. He found John in his turning shop, adjoining the house. While speaking with John, Isabella Walton visited the Taylor home to speak to Leonora. Parley heard the following conversation between Leonora and Isabella Walton:

“‘Mrs. Walton, [said Leonora] I am glad to see you; there is a gentleman here
from the United States who says the Lord sent him to this city to preach the
gospel. He has applied in vain to the clergy and to the various authorities for
opportunity to fulfill his mission, and is now about to leave the place. He may
be a man of God; I am sorry to have him depart.’ ‘Indeed!’ said [Isabella];
‘well, I now understand the feelings and spirit which brought me to your house
at this time. I have been busy over the wash tub and too weary to take a walk;
but I felt impressed to walk out. I then thought I would make a call on my
sister, the other side of town; but passing your door, the Spirit bade me go in;
but I said to myself, I will go in when I return; but the Spirit said: go in now. I accordingly came in, and I am thankful that I did so. Tell the stranger he is welcome to my house. I am a widow; but I have a spare room and bed, and food in plenty. He shall have a home at my house, and two large rooms to preach in just when he pleases. [1] Tell him I will send my son John over to pilot him to my house, while I go and gather my relatives and friends to come in this very evening and hear him talk; for I feel by the Spirit that he is a man sent by the Lord with a message which will do us good.’”

That evening, Parley sat at a large work table with a number of other people in Isabella. Walton’s parlor. Isabella said:

“‘Mr. Pratt, we have for some years been anxiously looking for some providential
event which would gather the sheep into one fold; build up the true church as in
days of old…As soon as Mrs. Taylor spoke of you I felt assured, as by a strange
and unaccountable presentiment, that you were a messenger, with important
tidings on these subjects; and I was constrained to invite you here; and now we
are all here anxiously waiting to hear your words.’”

Parley responded with brief message about the restoration of the gospel and told them: “I was…directed to this city by the Spirit of the Lord, with a promise that I should find a people here prepared to receive the gospel…But when I came and was rejected…I was about to depart; [but] I was provided for like Elijah of old. And now I bless your house, and all your family…”

Isabella believed Parley’s words and asked to be baptized. However, Parley asked her to wait, to give him an opportunity to teach others with whom she was “religiously connected.” The next day Isabella asked Parley to call on Emily Herrick [2], a blind widow with four little children. Her husband had died of cholera two years previous and she was dependent on the Methodists for her support. Parley visited Emily, related the circumstances surrounding his mission and she believed him. He felt impressed to give her a blessing and in the blessing promised her that her eyes would be healed. Emily “threw off her bandages [and] opened her house to the light.” That evening she attended the meeting at Isabella Walton’s, eyes wide open. At first not many attended the meetings, but more and more people began to come until the rooms of her home, and sometimes her yard, were filled with people.

Pratt Attends Patrick Bible Study Group Meetings:

Parley went with a friend to hear a preacher the next Sunday. After the meeting, he was invited to the Patrick Bible study group which the Taylors and Isabella Walton belonged to. William Patrick presided in his large, well furnished apartment, which was nearly full of people. The group had met twice a week for about two years. Each person held a Bible and was serious about seeking the truth. John and Leonora Taylor and Isabella Watson were present.

The meeting was opened by singing and prayer after which any person could suggest a subject of investigation. “John Taylor arose, and read in the New Testament the account of Philip going to Samaria and preaching the gospel…[H]e remarked that the Samaritans received the Word with joy; and were then baptized…[T]wo Apostles, Peter and John, came from Jerusalem, and laid their hands on them…and prayed that they might receive the Holy Ghost…‘Now,’ said [John], ‘where is our Philip?…Where is our Peter and John?…Is this the pattern of the Christian Church, the model for the organization in all after times? If so, we, as a people, have not the ministry, the ordinances, the gifts which constitute the Church of Jesus Christ... The subject…gave rise to a…candid investigation. Several spoke to the point…Nothing definite was concluded…when the old preacher who invited [Parley] arose and said: ‘There is a stranger present who, perhaps, might wish to speak.’” Parley arose, gave a brief introduction, indicated he was prepared to speak on the topic they were discussing, but that he needed more time than what they had left. So a special meeting was set for that evening.

That evening “Mr. Patrick's large rooms were crowded” and Parley addressed them for two or three hours. Among other things, he discussed the Jews and Gentiles of old:

‘…look at the Jews in the glass of prophecy...For nearly two thousand years we behold the Jews without a prophet…to lead them to light, to freedom, or to God…Their temple is in ruins; their sacrifices have ceased…their very city and country is desolate…We say to the Jew, why all this? Is it not possible that your fathers have rejected the Messiah and his holy Apostles and prophets; and these things been withheld from them in the anger of the Almighty?…Now, you know that this Jew is mistaken…the Jews were no longer favored with apostles and inspired men after they had rejected Christ and his Apostles…

Now, let us turn to the Gentile church. They, by the ministration of the Apostles, received the kingdom of God, and enjoyed its fruits. The natural branches were broken off, and they were grafted in; 'take heed,' says Paul, 'for if God spared not the natural branches, take heed, lest he spare not thee.' …they were everywhere blessed with the ministry of inspired men, and were favored with revelations, visions, angels and prophets…What became of these things?…Paul…predicts a time when men 'would not endure sound doctrine, but would turn away their ears from the truth, and be turned unto fables, heaping to themselves, teachers.' That they would 'have a form of godliness and deny the power.' Paul also bears testimony that the Gentiles, if they abide not in faith, shall meet with a similar fall as did the Jews.”

Parley requested an opportunity to meet with them again so that he could talk to them about a new dispensation where these blessings would be restored. It was unanimously agreed to meet again the next evening.

The next evening Parley talked for another two or three hours, setting forth in detail the “chain of prophecy, beginning with Moses…and ending with John's revelation; showing that the latter-day glory was to be ushered in by a new dispensation revealed from heaven; by the ministration of angels, and sustained by the marvelous power and gifts of God…” He requested another evening to give “the details of the commencement of this restoration by a new dispensation revealed from the heavens by the angels of God…”

On the third evening he “related the visions, manifestations and many of the details of the organization and movements of the Church…” William Patrick, whose house the meetings were in, rejected Parley. However, “John Taylor… addressed the assembly to the following effect: We are here…in search of truth… [W]e have fully investigated other creeds and doctrines and proven them false. Why should we fear to investigate Mormonism? …Mr. Pratt, has brought to us many doctrines that correspond with our own views. We have endured a great deal and made many sacrifices for our religious convictions. We have prayed to God to send us a messenger, if He has a true Church on earth. Mr. Pratt has come to us under circumstances that are peculiar; and there is one thing that commends him to our consideration; he has come amongst us without purse or scrip, as the ancient apostles traveled; and none of us are able to refute his doctrine by scripture or logic. I desire to investigate his doctrines and claims to authority, and shall be very glad if some of my friends will unite with me in this investigation. But if no one will unite with me, be assured I shall make the investigation alone. If I find his religion true, I shall accept it, no matter what the consequences may be; and if false, then I shall expose it."

John Taylor Investigates the Church:

“Later meetings were held at the house of [Isabella] Walton.” John Taylor “began the investigation of Mormonism in earnest. He wrote down eight sermons which [Parley] preached, and compared them with the scripture. He also investigated the evidences of the divine authenticity of the Book of Mormon and the Doctrine and Covenants. ‘I made a regular business of it for three weeks,’ he says, ‘and followed Brother Parley from place to place.’”

Pratt and Taylor Meet the Fieldings:

Isabella Walton had family that lived near Joseph Fielding, about ten miles outside of Toronto in an area known as Charleton Settlement. [3] Joseph Fielding and his sisters, Mary and Mercy, had also belonged to the Patrick Bible study group. Isabella arranged for Parley to go out and preach to the people of Charleton Settlement at the Wesleyan Church. [4] Joseph Fielding, because of his prejudice against Mormons, determined that he would not attend Parley’s sermon. Others in the neighborhood felt the same way and the Methodist minister decided not to announce Pratt’s appointment to preach and decided not to allow him to use the meeting house. Word was sent back to Pratt that he was not wanted. However, Parley determined to go anyway and took John Taylor, still an investigator, with him. When Taylor and Pratt rode up to Joseph Fielding’s home on horses, Joseph’s two sisters, Mercy and Mary, ran to a neighbor’s home “so they would not give countenance to Mormonism.” Joseph Fielding knew and recognized John Taylor, a friend from the Bible study group, and decided to be civil. When they entered his home, Joseph told them he was “sorry [they] had come.” Fielding indicated he was personally opposed to Parley’s holding a meeting in the neighborhood.

Parley asked Joseph why his family opposed Mormonism? Joseph replied that the name had a “contemptible sound” and that they did “not want a new revelation, or a new religion contrary to the Bible." Parley told Joseph he would soon remove their prejudices and asked him to call his sisters back so they could have dinner together. The sisters came back, made dinner, and they all went to another farmer’s home for the meeting. The home was crowded. Parley preached and the people wanted to hear more.

Toronto Baptisms:

Isabella Walton, and her sister and daughter, were the first people of that area to be baptized by Pratt. They were baptized in Toronto Bay. On May 9, 1836, John and Leonora Taylor, Joseph, Mary and Mercy Fielding, Isaac Russell and John Goodson were baptized in Black Creek, a half mile west of the Fielding home on land owned by Isaac Russell. [5] John Snider and Theodore Turley, also members of the Patrick Bible study group, were baptized sometime later by Pratt. [6] Others in the neighborhood were also baptized and a branch of the Church was organized.

It was not too long afterward that John Taylor, Joseph Fielding, Isaac Russell, John Goodson, John Snider and Theodore Turley would all play a prominent part in the introduction of the gospel to England.

“After ministering in and about Toronto for about two months [Parley] found it necessary to return home, as some of [his] debts were pressing, and [the Canadian saints] needed a supply of…printed works…” Parley “thanked the Lord God of Israel for the fulfillment of the first installment of brother Kimball's prophecy…” When he arrived home in Kirtland, he found that his wife and been healed of her illness. [7]

The First Missionaries to England:

John Taylor, at the request of Joseph Fielding, wrote to Fielding’s brother, James Fielding, and brother-in-law, Timothy R. Matthews, who were ministers in England, about the gospel. Mary and Mercy Fielding were also involved in writing family members. Fielding noted in his journal that “It had been my earnest Prayer ever since I came into the Church…that the Lord would open the way [for] the glad tidings go to my native Country, particularly to my Breathren in the Flesh.” Fielding was afraid to write to them more than once in case it might do more harm than good. [8]

In the spring of 1837, Parley P. Pratt returned to Canada “to confer on the subject of a mission to England,” certainly influenced by Heber C. Kimball’s prophecy to him the year before. “Several of the Saints in Canada were English, who had friends in England….Several of the Canadian Elders felt a desire to go on a mission to their friends in that country.” Joseph Fielding was one of those Parley talked to. Fielding noted, “I…had some desire to be among those that should go, but felt myself very ill qualified to God on so important mission and had I not known the Lord takes the weak things of the World to confound the Strong &c. I never could have thought of entering on such a work. While I was thinking upon it, Elder Pratt said he believed it was the Mind of the Lord that I should go if I wished it. I did wish it but was much afraid. I desired however to know and do the Will of God. At this Time [at] a Conference held in Churchville…Bro. John Taylor prophesied with much of the Spirit and great Power…[that the] Spirit of God should be upon Brother Fielding, and he should lift up his Voice in his native Land…From this I began to believe that the Lord had called me to go to England.” [9]

In Kirtland, the Church was experiencing financial problems and internal dissension. Of the Quorum of the Twelve, Lyman Johnson and John Boynton were in open rebellion, Luke Johnson and William McLellin were disaffected and Orson Hyde, Orson Pratt and Parley P. Pratt were temporarily estranged from Joseph Smith. [10] In May or early June of 1837, Joseph Smith declared that God had revealed to him that "something new must be done for the salvation of His Church." That "something new" was for a mission to England. The apostles had been contemplating a European mission for some time, in keeping with their commission to carry the gospel to the world. However, when Joseph Smith approached Heber C. Kimball on June 4th in the Kirtland Temple, saying, “The Spirit of the Lord has whispered to me, ‘let my servant Heber go to England and proclaim my gospel and open the door of salvation to that nation,’” Heber was astounded and overwhelmed. Kirtland was in crisis and he was the lone apostle to be going. He would be accompanied by several recent Canadian converts, Joseph Fielding, who was in Kirtland, and John Goodson, John Snider and Isaac Russell who would meet them in New York. Kimball met with the First Presidency on June 11th to be set apart for his mission. As they laid hands on his head, Orson Hyde entered the room, begged forgiveness and asked if he could accompany Heber to England. Orson Hyde was then set apart, as was Joseph Fielding.

About a week before, Willard Richards, while serving a mission in the eastern United States, felt “a strong desire to start for Kirtland immediately.” He arrived in Kirtland and accompanied Brigham Young to Joseph Smith’s home on June 11th, while Joseph was providing final instructions to the missionaries. He noted in his journal, “I felt my heart burn within me strongly desiring that I might be one” of them, but concluded his heavy responsibilities in Kirtland would prevent him from going. The next day, Heber Kimball saw Richards in the street. Richards had previously covenanted with Kimball that they would be among the first to carry the gospel abroad. Kimball stated, “Elder Richards I am now ready to fulfill my engagement with you. You recollect it dont you. I start for England Tomorrow & you May go with me.” Brigham Young agreed to handle Richard’s business and Willard Richards was set apart for the mission by Sidney Rigdon and Hyrum Smith. [11]

ENDNOTES:

[1] Isabella Russell Walton’s husband had been First Lord Chamberlain of Toronto and lived in a large house on Adelaide Street. Side note to Joseph Fielding Diary, 1832-1837, at saintswithouthalos.com.

[2] The Kingdom, p. 21.

[3] This later became known as Down’s View, a suburb of Toronto.

[4] Don Cecil Corbett, Mary Fielding Smith, Daughter of Britain: Portrait of Courage (Salt Lake City: Deseret Book Co., 1966), p. 17, n. 3 (hereafter “Daughter of Britain”).

[5] http://jfs.saintswithouthalos.com; Daughter of Britain, p. 17, n. 3; “A Visit to the Scene of Early Canadian Baptisms,” Improvement Era, vol. Xlv, no. 9, September 1942.

[6] Susan Easton Black, Who’s Who in the Doctrine and Covenants (Salt Lake City: Bookcraft, 1997), p. 304 (Snider was baptized in June 1836); Conrey Bryson, Winter Quarters (Salt Lake City: Deseret Book, 1986), p. 22; “Gravestone Markers honor Pioneers,” LDS Church News, December 7, 1996.

[7] Roberts, pp. ___.

[8] John Taylor, Journal of Discourses vol. 23, p. 31; Joseph Fielding Diary: 1832-1837 located at saintswithouthalos.com (“Fielding Diary”).

[9] Pratt, p. 143; Fielding Diary.

[10] Apostles in the British Isles, p. __.

[11] Apostles in the British Isles, p. __; Bushman, pp. 338, 341 (Bushman notes that during the dark days of Kirtland, following the collapse of the bank and apostasy of many of his friends, the mission to England was the only “bold stroke” of Joseph Smith during a difficult period for him).

Leonora Cannon Marries John Taylor in Canada

George Cannon, the father of George Q. Cannon and the son of Captain George Cannon, is known in family history as “the Immigrant” to distinguish him from the other two Georges. He is known as the Immigrant because he joined the LDS Church in Liverpool, England and took his family to live in Nauvoo, Illinois. George Cannon died shortly after the death of the Prophet Joseph Smith, but his family participated in the journey west to the Great Salt Lake Valley where his family, and particularly his son George Q., became prominent in the affairs of the LDS Church and the settling of Utah.

Birth of George Cannon, the Immigrant:

The Immigrant, was born on December 3, 1794 in Peel, Isle of Man. His mother, Leonora Callister Cannon, had him baptized two days later in the parish of Kirk German. His father, George Cannon, after whom he was named, was gone at sea as first mate on the slave ship Good Intent, on the Middle Passage between Angola and Grenada. The Immigrant’s eventual wife, Ann Quayle, was also born in Peel, nearly four years later, on August 26, 1798, to John Quayle and Ellinor Callister Quayle. The Immigrant’s mother, Leonora, and Ann’s mother, Ellinor, were first cousins, which made their children second cousins. The Immigrant and Ann were married 27 years later in St. Thomas Church, Liverpool, on October 24, 1825.

George, Ann, and three of their children, George Q., Mary Alice and Ann, joined the LDS Church in Liverpool in 1840. They were part of a large number of Mormon converts in Great Britain that immigrated to the United States, sustaining the Church during a critical time in its early history.

I am doing a series of blogs to relate the events leading to the conversion of the Immigrant’s family to the Church and their journey to the United States.

Leonora Cannon:

The Immigrant’s sister, Leonora Cannon, namesake of their mother, was born on October 6, 1796, also in Peel. As with the Immigrant, her father was gone as first mate on a slave ship, the Helen, which at the time of her birth was in Angola purchasing slaves.

Their father, Captain George Cannon, was killed at sea, about July 13, 1811. The Immigrant was 16 and his sister was 14. Both eventually had to leave the Isle of Man to seek work to help support their family.

Leonora went to England where she acted as a companion to a wealthy woman with the last name Vail. Later Leonora lived with the family of the governor of the Isle of Man, Governor Smelt, in Castle Rushen, Castletown. In that setting, Leonora “frequently met with many distinguished people from England.” One of them, a Mr. Mason, had a daughter that became a good friend. When Lord Aylmer, the new governor-general of Canada asked Mr. Mason to accompany him overseas as his private secretary, his daughter insisted that Leonora go with them as one of the family. At first Leonora refused to go, but then she had a dream which she interpreted as directing her to accept the offer and she sailed to Canada in 1832 at the age of 35. [1]

Before Leonora left for Canada, she tried to get her brother, George, to embrace religion so that his soul could be saved. George had decided that her Methodism was not wholly Biblical. “But of what use is it for me to unsettle you in your faith; it gives you joy and satisfaction, and I cannot offer you anything better; but it would not satisfy me.” [2]

John and Leonora Cannon Taylor:

Leonora met John Taylor in Toronto, a lay preacher in the Methodist church. He became her class leader. John Taylor was born November 1, 1808 in Milnthorpe, near Lake Windermere, Westmoreland, England, the son of James and Agnes Taylor. He was the second of ten children, three of whom died in infancy, including his older brother. At the age of 14 he was apprenticed to a cooper in Liverpool. His employer failed after a year and he returned home to Hale, in the Cumberland Lake District, where his parents were then living. He then learned the business of a wood turner in Penrith, Cumberland. At about age 16, he became a Methodist and spent most of his leisure hours in reading the Bible, works in theology and prayer. At the age of 17 he was made a Methodist exhorter, or local preacher. His first appointment was in a small country town about seven miles outside of Penrith. While on his way to his first appointment he remarked to his traveling companion, “I have a strong impression on my mind, that I have to go to America to preach the gospel.” At age 20, having mastered the business of turner, John left Penrith and went back to Hale where he started his own business. Shortly afterwards, in 1830, his parents emigrated to Upper Canada. He followed them about two years later. After arriving in Toronto, John connected with the Methodists and began preaching again. [3]

John proposed marriage to Leonora and was rejected. She (age 36) was eleven years older than him (24). Perhaps there were other issues. Then she had a dream which convinced her they would be married. When John later proposed again, she accepted. They were married on January 28, 1833 by an Anglican chaplain. [4]

John often talked about the impression he’d had that he needed to preach the gospel in America. Leonora suggested that he was now doing it, in his work as a Methodist preacher. However, John was convinced there was to be something of more importance.

Parley P. Pratt’s Mission Call to Canada:

In the spring of 1836, Parley P. Pratt was living in Kirtland, Ohio and deeply in debt. Many of the other brethren were getting ready to leave on missions and Parley did not know whether to go on a mission or stay home and pay off his debts. [5] Further, Parley and his wife, Thankful, had not been able to have children for ten years and Sister Pratt “had been considered an incurable consumptive” for the past six years. [6]

Parley went to bed early one evening and was “pondering [his] future course, when there came a knock” at his door. He opened it and invited Heber C. Kimball and some others inside. [7] “Heber… [said] he had a prophecy to deliver concerning him…

"Brother Parley, thy wife shall be healed from this hour, and shall bear a son…Arise, therefore, and go forth in the ministry, nothing doubting. Take no thought for your debts, nor the necessaries of life…Thou shalt go to Upper Canada, even to the city of Toronto, the capital, and there thou shalt find a people prepared for the gospel, and they shall receive thee, and thou shalt organize the Church among them, and it shall spread thence into the regions round about, and many shall be brought to a knowledge of the truth, and shall be filled with joy; and from the things growing out of this mission, shall the fullness of the gospel spread into England, and cause a great work to be done in that land." [8]

About eight years later, Parley, speaking about this prophecy, stated that it “may…be set down as one among the most extraordinary in the annals of history. It is extraordinary, whether we look at the varied scenery, the wide and complicated field of action, the clearness and precision of its numerous items and specifications, the lack of natural probability of its fulfillment, or the precision and exactness with which it was progressively fulfilled in every item.”

Pratt’s Introduction to John Taylor:

After a few days of preparation, Parley left for Canada on April 5, 1836, accompanied by his brother, Orson Pratt, and Freeman Nickerson. Freeman Nickerson covered Parley’s expenses during the trip. Outside Hamilton, near Lake Ontario, Parley split off from his companions. Toronto was on the northwest side of the lake, a long, muddy, circuitous walk that would take him days. On the other hand, for two dollars he could take a steamer and be in Toronto in a few hours. Unfortunately, he had no money. “I pondered what I should do…The Spirit seemed to whisper to me to try the Lord…I retired to a secret place in a forest and prayed to the Lord for money to enable me to cross the lake. I then entered Hamilton…I had not tarried many minutes before I was accosted by a stranger, who inquired my name and where I was going.” The stranger turned out to be Moses Nickerson, a member of the church, the wealthy brother of his traveling companion, Freeman Nickerson. Moses gave Parley ten dollars and a letter of introduction to John Taylor, of Toronto…” [9]

Parley arrived in Toronto that evening and went to the Taylor home. He was greeted by Leonora Cannon Taylor and he presented to her the letter of introduction from Moses Nickerson, a merchant friend of John’s. She retrieved John, who was busy in his mechanic shop. [10] When John learned that Parley was a Mormon, he was irritated with Moses for directing Parley to his home as Mormon’s were commonly “spoken against.” Because of the letter of introduction, John said he treated Parley “courteously” although he was not “cordial.” Parley told John about Joseph Smith, the Book of Mormon and of the restoration of the priesthood and Church of Christ to the earth. [11] They talked for about three hours. [12] Of this incident, Parley notes that he “received little direct encouragement” from the Taylors. He had dinner with them and “then sought lodgings at a public house.” [13]

Taylor’s Bible Study Group:

“As a preacher in the Methodist church, both in England and Canada, [John] was very successful, and made many converts. ‘My object,’ he remarks, ‘was to teach them what I then considered the leading doctrines of the Christian religion, rather than the peculiar dogmas of Methodism.’ His theological investigations had made him very much dissatisfied with existing creeds and churches, because of the wide difference between modern and primitive Christianity, in doctrine, in ordinances, in organization and above all, in spirit and power.”

There were other people in the Toronto area, many of them Methodist preachers, who felt the same way. They were involved in a Bible study group organized by William P. Patrick in 1832. Patrick was a well-to-do government bureaucrat and licensed Methodist preacher. [14] They met several times a week to search the scriptures, comparing the doctrines of the various religions against what they found in the Bible. They prayed, in their investigations, for the guidance of the Holy Spirit. As a result of the comparisons, they determined that all of the religions of the day were in error and that none had authority to preach the gospel, including them. They could only pray and wait, hoping that if God had a church on earth, he would send them a messenger.

The leaders of the Methodist church in Canada, including the Rev. Mr. Ryarson and the Rev. Mr. Lord of the British conference, called a conference to consider the ideas espoused by the lay leaders in Patrick’s Bible study group. They debated for several days and the lay preachers “held their own” against formal leaders. In fact, Patrick’s group felt even better about their direction as their opponents had not been able to use the Bible to show them they were wrong. The president of the conference ended it with this conclusion:

‘Brethren, we esteem you as brethren and gentlemen; we believe you are sincere,but cannot fellowship your doctrine. Wishing, however, to concede all we can, we would say: You may believe your doctrines if you will not teach them; and we will still retain you in fellowship as members, leaders and preachers.’

Patrick’s group could not abide by this condition, so they were retained as members of the Methodist Church, but could no longer hold their offices. This was not considered a hardship as they did not consider the Methodist Church to have any authority. [15]

FOOTNOTES:

[1] Cannon Family Historical Treasury (hereafter “CFHT”), pp. 32-33. Another version, by Andrew Jenson, is that Leonora’s friend married a man named Bacon, a colonel in the British army, who received the appointment of Secretary to the governor of Canada. The friend got a promise from Leonora that when she married and went to Canada, Leonora would go with her. (Jenson, Andrew. LDS Biographical Encyclopedia. Vol. 1, p. 42 – hereafter “LDS Bios”).

[2] LDS Bios, Vol. I, p. 43-44; Ann Cannon, the Immigrant’s daughter, stated that when Leonora joined the Methodists, her father told her he could “confound her religion in a short time, ‘but if you enjoy it, Nora, it is all right with me, the Gospel is not upon the earth, but it is coming.'" (CFHT, p. 159).

[3] B. H. Roberts, Life of John Taylor (Salt Lake City: Bookcraft, 1963), pp. 23-29(?) (hereafter “Roberts”) The Methodists used “a vast cadre of short-term and local preachers, exhorters, and class-leaders” to fill in between the regular preachers visits or to add enthusiasm to meetings. Richard Lyman Bushman, Joseph Smith – Rough Stone Rolling: A Cultural Biography of Mormonism’s Founder (New York: Alfred A. Knopf, 2005), p. 153 (hereafter “Bushman”), citing Wigger, Early American Methodism, p. 180.

[4] Roberts, p. __. Samuel Taylor, in his version of John and Leonora’s courtship states, “As her class leader, Taylor was immediately attracted to the slender and dark-haired Leonora Cannon, who, at thirty-six, was mature, accomplished, charming, witty, and possessed all the attainments of a lady of culture. Taylor immediately became a suitor, but Leonora gave him scant encouragement. She thought him handsome but unpolished; he hadn’t been to the right schools nor attended a university; his intellectualism was flawed by gaps of the self-educated. Beneath the charm and humor crouched the tiger. He was a man who would always be involved in battles for principle. Would she want such a life? When he proposed, she rejected him. She said no perhaps a dozen times before finally accepting for a reason valid in religious circles: a dream, accepted as guidance. (The Kingdom, pp. 21-22.)

[5] Parley P. Pratt, Autobiography of Parley P. Pratt: Revised and Enhanced Edition, edited by Scot Facer Proctor and Maurine Jensen Proctor (Salt Lake City: Deseret Book, 2000), pp. 163-165 (hereafter “Pratt”).

[6] Roberts, p. 35.

[7] Pratt, pp. 164.

[8] Roberts, p. 35.

[9] Pratt, p. ____; Roberts, p. ____. The identity of the parties mentioned in this paragraph, other than Parley P. Pratt, are confusing. In his autobiography, Pratt does not mention his brother, Orson, as a companion. He does mention “Brother Nickerson” and that Brother Nickerson paid his expenses on the way to Canada. He also refers to a separate “stranger” who gave him $10.00 and a letter of introduction to John Taylor. John Taylor identifies the person who gave the letter of introduction to Pratt as Moses Nickerson, a merchant acquaintance of Taylor. From this, some people have assumed that Moses Nickerson was the “Brother Nickerson” referred to by Parley. However, a letter from Parley P. Pratt, dated May 26, 1836, printed in the Messenger and Advocate, vol. 2 no. 6, May 1836, pp. 217-20, shortly after the event, identifies “O. Pratt and “F. Nickerson” as Pratt’s traveling companions. There were two Freeman Nickersons that were members of the church, one the father of Moses Nickerson and one the brother of Moses Nickerson. It was likely Freeman Nickerson, the brother of Moses, who was the travel companion, because the brother lived in Canada and Pratt mentions that Brother Nickerson left him for his home in another part of the province. Pratt, p. ___. Because Taylor mentions that Moses Nickerson provided the letter of introduction and Pratt specifically identifies the provider of the letter as a stranger and different than Freeman Nickerson, the only way to consistently reconcile the two accounts is to have both Freeman and Moses Nickerson involved as indicated. Freeman Nickerson, the father of Freeman and Moses Nickerson, was a convert in New York. In 1833 he went to Kirtland and asked Joseph Smith and Sidney Rigdon to accompany him to Canada to convert his two sons, both wealthy businessmen. The two sons, although hostile toward Joseph and Sidney at first, joined the church within a few days. John Henry Evans, Joseph Smith, an American Prophet (Salt Lake City: Deseret Book Co., 1989), p, 87.

[10] Pratt, p. 172. Alma Sonne, in General Conference in 1961, spoke of this event as follows: “in 1836 Apostle Parley P. Pratt went to Toronto. He had with him a letter of introduction to John Taylor from a man named Moses Nickerson. Taylor was a minister in the Methodist Church. Such letters are now called referrals and are very effective in reaching the people.”

[11] Roberts, pp. 33-34. Samuel W. Taylor, in The Kingdom or Nothing: The Life of John Taylor, Militant Mormon (New York: MacMillan Publishing Co., 1976), pp. 14-16 (“The Kingdom”), portrays this meeting as follows: “He [John Taylor] was at work in his shop, turning a chair leg on the lathe, when Leonora came in from the house with the baby, Mary Ann, in her arms and two-year old George tagging along to announce the visit of a Mormon missionary. She handed her husband a letter of introduction from a merchant friend, Moses Nickerson. Taylor was a bit nettled by the interruption, feeling that his friend was imposing on him. The Nickerson family had joined the Mormon faith, and, while the family was composed of good people, it was common knowledge that when members of this sect gathered together they became trouble-makers and were driven out by their neighbors. Taylor told Leonora to send the fellow away. Leonora replied that at least he could show the courtesy of having a cup of tea with Pratt…Taylor reluctantly put away his chisels, brushed the wood shavings from the lathe, and swept the floor of his turning shop. He’d heard enough about the Mormons to want nothing to do with it…As Taylor took off his shop apron, ran a comb through his heavy thatch of wavy hair, put on his coat, and went in to see his visitor, he was definitely not in the mood to be receptive to Mormonism…As Pratt arose from the rocker in the sitting room to greet him, Taylor was surprised to find not a hollow-eyed fanatic, but a husky fellow of twenty-nine, barrel-chested and bull-necked, exuding vitality, and a heavily handsome face framed by curling black hair. Despite Taylor’s bias against Mormons, he felt an instant rapport with Parley Pratt. It soon developed that the two had much in common; both were writers and students of the scripture; both were mystics and seekers after eternal truths. Taylor admired Parley’s courage in traveling as a missionary for so unpopular and derided a faith. So that, while he considered Pratt mistaken in his beliefs, he couldn’t help liking him as a person…In turn, Parley was appraising his host. John Taylor was tall and powerfully built, with the hands of a craftsman and the eyes of a scholar. Though not yet thirty, his wavy hair was sprinkled with gray. An outdoorsman, obviously; he was deeply tanned. The massive head, strong nose, and iron jaw suggested to Pratt that there was as stubborn a man as ever was born; yet the quirk at the corners of the lips and the leavening of wit in his talk showed that he wasn’t a bigot….Leonora served tea, then sat by with the children while the two men talked. Parley presented an entirely different picture of Joseph Smith from the one Taylor had conceived….”

[12] John Taylor, Journal of Discourses, September 13, 1857, vol. 5, p. 239.

[13] Pratt, pp. 171-172.

[14] Joseph Fielding Diary, 1832-1837, located at saintswithouthalos.com. This group also included Joseph, Mary and Mercy Fielding, Isabella Walton, Theodore Turley, Isaac Russell, John Snider and John Goodson. Toward the end of 1833, William Patrick wrote his friend, the Reverend George Ryerson, in England, that some in Toronto might be interested in the Catholic Apostolic Church, popularly known as Irvingites. Ryerson had become disillusioned with British Methodism and had joined the Irvingites. Edward Irving, a Scottish Presbyterian minister preaching in London had formed the church which focused on the restoration of the New Testament church, the imminent return of Jesus, the destruction of the wicked before the millennium, the restoration of the Jews to their own land, restoration of apostolic authority to confer the Holy Ghost, and spiritual gifts like tongues, prophecy and healing. Irving died in 1833 and the church came under the control of J. B. Cardale, a lawyer, and Henry Drummond, a member of Parliament and an influential banker. Ryerson arranged to have two missionaries go to Canada in February 1834 to meet with Patrick’s group. The group met with the missionaries for some time. (Bushman, pp. 271-273; ___________).

[15] Roberts, pp. 31-34.