Relief Mine, Chapter 11
2002-10-20 05:23:00
I guess it would be a good time to post another chapter of the Dream-Relief Mine. Enjoy.
The Relief [Dream] Mine
By Ogden Kraut
First Published 1978
The Modern Gladiators
Chapter 11
When God contemplates some great work, He begins it by the hand of some poor, weak, human creature, to whom he afterwards gives aid, so that the enemies who seek to obstruct it, are overcome. (Martin Luther, The Table Talk of Martin Luther, Hazlitt, p. 32)
The enemies of Bishop Koyle were continually making significant victories in their fight against him. It was not the kind of victory usually associated with good sportsmanship, or an honorable Christian, where the champion helps the loser back on his feet, or to regain his normal stability. The battle against Bishop Koyle was similar to the gladiators in the Roman arenas. It was a struggle to the death. These modern gladiators would use every conceivable means to permanently silence Bishop Koyle and his mine, just as the Roman gladiators often did to the early Christians.
Bishop John Koyle sat in the audience of the Nebo Stake Quarterly Conference on July 15, 1928, to hear one of the most offensive rebukes of his life. Apostle James E. Talmage began his tirade against Koyle by stating that he had personally made a visit to the "Dream Mine" in 1913 and found nothing to convince him that the mine was worth anything. He denounced stock selling schemes which claimed any supernatural powers in connection with it, and used Koyle's mine as a prime example. He urged all members of the Church to have nothing to do with Koyle or his mine. He continued:
[143] I say to you that the misrepresentations which have been made in selling the stock of the Koyle Mine are of the Evil One. I come to you as a representative of the Presidency and the Quorum of the Twelve to warn you against it. I warned the owners in the name of the Lord and as His Apostle that it is barren and always will be.
The Church will not close this mine or any other mine or enterprise that is legal because the Church will not interfere with private interests; but the Church will take a decided stand against anybody who tries to induce others to buy stock on the representation that angels of God have revealed these things and that the proceeds are to be used for the building up of the Church. Don't raise your hand to sustain the prophets of the Lord and authorities of the Church unless you are willing to follow their counsel and advice. If ever there was a day when the Church was led by the gift of revelation, it is this day. The authorities are not asking you to do anything that they are not doing themselves. They are leading and asking the membership to follow. (Spanish Fork Press, p. 1, July 19, 1928)
Two months earlier he had written the following article for the Church News:
Dream Mines
Editor, Deseret News: Word having reached me to the effect that I have expressed favorable opinion regarding present and prospective value of a certain mining property situated near Salem, Utah County, and known variously as the "Koyle Mine," "Relief Mine", and "Dream Mine", I deem it advisable to make the following statement:
[144] Several years ago, at the request of parties concerned, including some of the officials of the company operating the property, I made an examination of the ground and excavations, thereon, and reported to the effect that I found the so-called mine wholly barren of ore, and that the geological conditions were such as to offer no indication or promise of ore of a commercial nature being discovered on the property. I have held the same opinion since the time of my examination, and hold it today. Furthermore, when I visited the property, I was told that the mining operations theretofore carried on and then in progress had been largely influenced and directed by alleged dreams and visions of supernatural character, received by certain of the company officials and other interested parties, by whom these statements were made known to me personally. I am now informed that claims of supernatural direction in operating this mine are still current, and that I am understood as having endorsed them. I absolutely disclaim having given the least credence to any such alleged manifestations, whether dream, vision or otherwise. To the contrary, immediately after making the examination and hearing the statements of persons claiming to have received supernatural aid in directing the work, and on many later occasions, I emphatically declared that I regarded the alleged manifestations as spurious and that the setting forth of such claims, allegations or intimations as inducements to prospective purchasers of stock was wholly unjustifiable and fundamentally wrong. I reaffirm this now. James E. Talmage, May 4, 1928 Church Offices, 47 E. So. Temple S. L. C., Utah (Des. News, May 14, 1928, p. 1 of Church News)
[145] Then again in 1932 the Deseret News carried another statement of warning to members of the Church against buying stock in the Koyle Mine. It read:
Church Reaffirms Stand on Koyle "Dream Mine"
The attitude of Church officials concerning certain features in the mining operations of the Koyle Mining Company at the "Dream" or "Relief Mine", east of Salem, remains the same today as it was expressed in a statement issued in 1913, it was declared Monday at the Church Offices. The reaffirming of their position came in answer to persistent reports that have reached the Genera] Authorities that stories are being circulated alleging that the Church has changed its position in regard to the "Dream Mine". The erroneous reports are that Dr. James E. Talmage of the Council of the Twelve, is ready to apologize to the mine officials for his past statements concerning the mine and that he will tell the officials of the mine, to "go ahead" and that the General Authorities are opposing Elder Talmage in his stand on the "Dream Mine", that they have called him to account for his statements made in public, that his Church position is in jeopardy unless he apologizes to the mine officials and that the Genera] Authorities are themselves ready to tell the mine officials to "go ahead". (Deseret News, Sept. 19, 1932, p. 1)
Then in October of the same year, President Heber J. Grant spoke to the General Priesthood session of the semi-annual conference and said that John Koyle had been "lying to the people for the last 20 years". The "lies" he referred to were probably the prophecies accredited to the Bishop. However, a lie is falsehood--but Koyle's prophecies were continually being fulfilled and therefore proved themselves true.
[146] Carter Grant had jumped into the conflict by writing a letter to Apostle Talmage. Part of this appeal was as follows:
If you should ask me for one suggestion, as the chairman of our group, I would say: Call the promoter before the highest tribunal of this Church, not leaving it to any ward or stake; for it is a whole Church affair, stock being owned in many missions, in dozens of wards and a score of stakes. I am positive that should you listen to his story as a Quorum, you would have definite information--real facts in the case. Then, when the members of the Quorum speak, they can say, "We have heard the matter. Here is what we have found." * * * If you should ask Brother Koyle to appear and he refused, you have a straight case against him; if he comes, you have your firsthand information. Even what I give you is second hand. Nobody can make a good case on such statements, especially when one letter and one afternoon would finish the whole matter. Really, I am in earnest. The present method takes your time, it takes mine, as well as the worry over the whole matter. Why prolong it? If you will call me over the phone, setting the date for such a hearing, I shall either see that he is there or notify you ahead so there will be no conflict. I shall come with him if desired. * * * I can think of no meeting or decision before the Church so vital right now, as the passing of first-hand judgment in the matter. All our Committee would welcome it. Then, too, it would put a stop to the statements that the Authorities of the Church have never seen Brother Koyle and have nothing but hearsay, how can they pass intelligent judgment, etc.? Following the hearing, you would know exactly what steps to take. There would be no misunderstandings, no mistakes. That is how I feel about it. ("Grant/ Talmage Statement," Sept. 9, 1931, p. 8)
[147] However, the General Authorities still refused an audience to Bishop Koyle. How strange that the Bishop tried all his life to personally speak with the Church Authorities, but with every attempt they flatly refused.
J. Golden Kimball also entered the arena. When he was called into the office of the Church President, he was censured for his support of the Dream Mine. Heber J. Grant pounded his desk and said, "There's no more gold in that mountain than there is on this desk." Golden answered by saying, "Well, there's as much gold in Koyle's mine as there was in that mine that you and the brethren promoted up in Oregon."
The Church leaders had been convinced of a potential ore deposit in a mountain in Oregon, which had every possible element for success--at least by the standards of geologist Dr. James E. Talmage. However, after much work and expense, nothing ever came of it. Golden made a perfect squelch, but it didn't stop their combat against Koyle.
As opposition grew against Koyle's work, it seemed that the Lord only drew nearer to him. It was during the greatest contests with his opponents that his greatest prophecies were being made. This proved true in 1913, 1928, 1932, and finally in 1945. Whenever discouragement, indifference, or inactivity set in among the workers or stockholders, or when some Church leaders made a significant blow against that work, then another "shot in the arm" or spiritual manifestation revived them. God supported the men connected with that special work in many ways.
In 1918 when World War I was involving the nations of the earth, Bishop Koyle warned people of a greater war to come. Then in December 1941 the blow fell upon America for the fulfillment of the Bishop's prophecy. But now that the war was on, everyone was concerned about when it would end. It was August of 1942 when Bishop Koyle [148] was visiting his dentist friend, Dr. Alfred Brooksby, in Fredonia, Arizona. Brooksby was very concerned over the results of the war, and when it would be over, because he had close relations who were enlisted in the military service. Dr. Brooksby told the author the story of how the Bishop knew when the war would be over. He said the Bishop was staying at his home, and one morning he came out of the bedroom and sat down to the breakfast table and then said: "Well, I know now when the war will be over--the Lord told me last night." The war had been taking a terrible toll for six months, but the Bishop declared that it would continue for another three years from that very time! It seemed impossible that the war could last that much longer! How could American boys survive so much warfare?
When Bishop Koyle returned to Utah that August, he stood before the stockholders at their usual Thursday night meeting and told them that the war would be over three years from that date. That kind of news spread everywhere. People were marking it down and telling it to everyone. Believers and non-believers in the mine were taking notice of such a significant prophecy. It was something that concerned everyone. Some of the Bishop's antagonists in Church leadership positions also took note. They wanted that prophecy to fail and thereby prove that Bishop Koyle was deceived and thus a false prophet. Although they could offer no prophecy either to substantiate or refute what the Bishop had said, they still maintained that he was a false prophet. Time would tell!
The stockholders now had another handle to grasp in their efforts to convince others of the inspiration coming to Bishop Koyle.
Fred Finch, a carpenter, was working at nearby Camp Kearns. Being very much devoted to the Dream Mine, he was also watching this prophecy carefully during the summer of 1945. A big boiler was being installed in one of the [149] buildings at Camp Kearns, and he wrote on it with a piece of chalk, "August 27, 1945". His co-workers asked him what it meant, and he said, "It means that the war will be over and won by that date." Now, of course, no one believed him nor the source of information that he gave. It all appeared so very ridiculous and impossible at that time that everyone laughed at him. (The Dream Mine Story, Pierce, p. 50)
Steve Wood, an insurance man and ardent stockholder in the mine, had his name and picture printed in the paper by his friend, Les Goates, the Deseret News sports columnist. They discussed the war issue and made a dinner wager on the outcome of the war based on the Bishop's prediction. Other stockholders were having similar reactions and responses to their confidence in the latest Dream Mine prophecy. Everyone connected with the mine was talking about this "end of the war" prophecy. For three years the excitement and expectation of the war's end was foremost on the minds of the stockholders.
Finally on August 6, 1945, when the conclusion of the war looked like it was still a long way off, the atomic bomb was dropped on the military base of Hiroshima. The next day another atom bomb was dropped on Nagasaki. The world was surprised and shocked at the fact that one bomb was doing what 2,000 B-29 superfortress bombers were normally required to accomplish.
By August 27th, the Japanese were frantically trying to surrender. It was all over but for the formal signing of the peace terms.
The fulfillment of another major prophecy by Bishop Koyle brought new enthusiasm and confidence to the mine's stockholders. However, Church leaders were dismayed. It was disturbing to them that this little farmer-miner was able to make so many startling prophecies while [150] they were experiencing a spiritual dearth in the prophesying realm. Bishop Koyle's successful prediction of the end of the war brought both favorable acclaim and disfavorable hostility. On December 29, 1945, the often published statement of 1913 was again released by the First Presidency of the Church, with the following introduction:
Continued reports reach us of the persistence of long-standing evils against which the members were warned many years ago by the First Presidency of the Church, then composed of President Joseph F. Smith with Anthon H. Lund and Charles W. Penrose as counselors. In order that there may be no justification for any misunderstanding by the members of the Church regarding these matters nor regarding the attitude of the First Presidency thereon, we deem it wise to reprint, as we do below, the warning issued by these brethren under date of August 2, 1913.
The statement was then reprinted with the signatures of George Albert Smith, J. Reuben Clark, and David O. McKay at the bottom.
Again, on September 7, 1946, another barrage against the Bishop appeared in the Deseret News. (See following page.)
But to make things look worse for the Church leaders, an interesting news release had been circulated by many of the Dream Miners. The Church had gone into the mining business. But the irony of it was they were at the same time trying to close down another man's mine.
[151] The Deseret News Sept. 7, 1946 Editorial Dream Mines
Telephone inquiries are again coming in about the so-called Koyle Dream Mine, and reported sale of stock in that property. It is said that some persons of local prominence are again agitating the sale of stock in that mine and in some instances have claimed to have received "revelations" that certain of their neighbors should buy this stock. It is also claimed in some instances, as it has been claimed in the past, that the Church authorities are no longer opposed to the so-called supernatural basis upon which the mine in being operated, and some go so far as to quote Dr. James E. Talmage as saying that he admitted being mistaken in his earlier studies of the mine. Latter-day Saints should understand that at no time have Church officials changed their attitude regarding this mine and its supernatural claims. On Dec. 29, 1945, there was republished in the Church Section of The Deseret News a statement of the First Presidency of the Church warning members of the Church away from schemes based on super-natural claims by which persons hoped to get gain. Said the presidency: "We feel it our duty to warn the Latter-day Saints against mining schemes which have no warrant for success beyond the professed spiritual manifestations of their projectors and the influence gained over the excited minds of their victims. We caution the Saints against investing money or property in shares of stock which bring no profit to anyone but those who issue and trade in them. Financial schemes to make money for the alleged purpose of redeeming Zion or providing means for the salvation of the dead or other seemingly worthy objects should not deceive anyone acquainted with the order of the Church." This statement was first prepared in the days of President Joseph F. Smith, and on Dec. 29, 1945, was reiterated by the present First Presidency who said on that date: "We commend the foregoing to the careful consideration of all members of the Church at this time, many of whom are the victims of alluring representations regarding mining and other investments." When salesmen for dream mine stock come and tell their neighbors they have been impressed by the Lord that the neighbors should buy some of this stock, let those neighbors beware, and go and discuss the matter with their bishops and stake presidents. When claims are made that Dr. Talmage changed his mind about this mine, let all remember that such claims were made in the lifetime of Dr. Talmage and in answer to them he published in The Deseret News on May 14, 1928, a statement including the following: "Several years ago, at the request of parties concerned, including some of the officials of the company operating this (Koyle) property, I made an examination of the ground and excavations, thereon, and reported to the effect that I found the so-called mine wholly barren of ore, and that the geological conditions were such as to offer no indication of the promise of ore discovery commercial value on that property. I have held the same opinion since the time of my examination, and hold it today."
[152] The following ironical sidelight developed, which may be found in a news article in the Salt Lake Tribune for Sept. 6, 1940, on page 14, in the upper right corner. It tells of one C. H. Workman, 57, of Syracuse, Utah, who fleeced some of the General Authorities of the Church and other prominent men, of thousands of dollars when "they invested money in a mine which they were never able to find." Among the complaining witnesses at a court hearing were Richard R. Lyman and Dr. Joseph F. Merrill, also Dr. Warren Shepherd and C. O. Sanders. "Dr. Shepherd said he gave the defendant $500, Mr. Saunders said he gave $792, and Dr. Merrill $2,100. . .. . Mr. Lyman said he gave checks to a reputed associate of Mr. Workman, but he was not questioned as to the amounts." lt is alleged that there were several other Church Authorities taken in this manner, who did not care to reveal themselves as complaining witnesses. The Deseret News gave an account of the event without giving the names of the victims. The point is that no one at all dared to question their right to invest their money in a mine which they were never able to find, yet it was deemed expedient for this quorum of "investment experts" to warn everybody against investing in a mine that did exist, their main objection being that the operators of the Dream Mine sought for--and claimed to receive--divine guidance in their business; and also their objection was that they exhorted their stockholders to use this wealth for righteous purposes connected with the future of this people. (The Dream Mine Story, Pierce, pp. 83, 85)
A few years later Church leaders were again involved in a mining venture:
[153] SALT LAKE TELEGRAM August 13, 1952 Wednesday Evening p.22 Up and Down the Street
LDS Church Organizes Metal Mining Concern By ROBERT W. BERNICK The Church of Jesus Christ of Latter-day Saints is going into the nonferrous metal mining business. The Utah Mine Co., capitalized at $10,000, has qualified to do business in the state of Utah. Its offices are at 47 E. South Temple, the same location as those of the L D S Church. Apostles Henry D. Moyle and LeGrand Richards are president and vice president respectively. Joseph L. Wirthlin. presiding bishop of the L D S Church, is secretary. William H. Reeder of the church's property section said the corporation was organized to hold certain lead-silver-zinc mining claims in Juab County. Mr. Reeder said the claims were deeded to the church many years ago. All of the $1 par value common stock of the firm has been subscribed. Under its genera] charter, the Utah Mine Co. can engage in anything having to do with mining. It also is empowered to lease and to enter into agreements with other persons or companies. [154] In 1944, Mark E. Petersen was made an apostle. When this news event was announced, Bishop Koyle said, "That man will become the worst enemy this work has ever had." One of the directors of the mine, by the name of Phil Tadje, said: "Oh no! He's a personal friend of mine; I know he will never cause us any trouble." But the Bishop reaffirmed his appraisal.
Phil's friend soon took up where the late Dr. Talmage left off. He spear-headed the opposition against the mine by writing numerous articles in the Deseret News and also gave verbal advice both in public and in private against the mine. He was destined to become the worst enemy the mine ever had--just as the Bishop had declared he would.
In 1947, the author was astounded at an article published in the Church Section of the Deseret News. It said that John Koyle was holding sacrament meetings at the mine. I was working and living at the mine, but I never saw any sacrament or sacrament meeting up there. It was these warped reports that would eventually cause the Church leaders to bring down the final curtain on Bishop Koyle.
On January 7, 1947, Bishop Koyle was summoned to a Church trial. He appeared before his stake president and the high council of his stake in a formal Church court proceeding.
According to the few accounts which are available, the proceedings in some respects, composed a scene of questionable justice. In a secular court the accused normally has the advantage of a non-partisan judge and jury. As occasioned here, however, this was not the case. Practically everyone present was well versed in the history of the mine in addition to being intimately acquainted with its aged prophet. Partisan feelings for and against the old man [155] were such that emotions might well have replaced facts as a basis for judgment. (Historical Study of the Koyle Relief Mine, Christianson, p. 54)
The court proceedings had all been pre-arranged. An unmerciful decree had been written for this special occasion. The Bishop was ordered to sign this typed statement or else lose his membership in the Church.
The Bishop repeatedly bore testimony of the reality of the numerous spiritual experiences that he had and the complete fulfillment of the promises that had been made to him by the Lord. He desperately sought to stay the decision of the court by requesting a hearing with the President of the Church--just as he had done in 1913. However, they said that such a procedure was not according to the rules of the court; therefore, his request was denied. Like criminal lawyers who badger a client into a breakdown, Bishop Koyle was continually threatened with excommunication if he did not sign the paper. This was the same old procedure of the Catholics who, during the Dark Ages, forced signatures from the "heretics" who chose to disagree with the Pope. There seemed to be no way out for him--it was sign a lie or be classed as an excommunicated apostate. At this moment he was in a complete state of quandary. Under the pressure of such unwarranted bombardment, the poor man broke down and wept. The ultimatum was a most consequential form of mandate--both choices were bitter to his soul.
From nearly 7 o'clock that evening until midnight he was pressured to "sign" that document. Finally he spoke up and said, "You are forcing me to sign a lie." Raymond Taylor, one of the high councilmen, told him that if he would sign it, then they could get the interview with the President of the Church.
He was getting old now, in his 84th year; for a long, long time his health had been failing badly, and even now he had been on [156] a sick bed for several days. The years had taken their toil of his strength and vigor, filled as they had been with so much trouble and persecution, and now most of the fight was gone out of him. He knew that his days on earth were about over, and for the few that might be left to him, he did so want to cling to his membership in the Church--the Church for which he had been a missionary and a bishop--a membership which so many LDS believed was essential to salvation. (The Dream Mine Story, Pierce, p. 93)
The Bishop was told, and knew, that if he did not sign that document, he would be excommunicated, and then others who were associated with him would be excommunicated also. What he didn't know was that they would excommunicate him and others like him anyway.
One of his close associates begged him saying, "For heaven's sake, Bishop, don't let them take away your membership." He was expressing fear for both himself and for other stockholders. None of them thought that they would be brought to this final test--the truth or their membership in the Church! They didn't think the leaders of the Church would go that far in this issue.
Koyle looked at the paper and then made one more request. If he signed it, would they agree not to make it public until after he had a chance to present his case to the head of the Church. The request was acceptable and agreed upon.
Then John H. Koyle, sick and weakened, with the fight gone out of him, and his two closest friends urging him on, did that which his Nephite mentors, long ago in 1914, had warned him not ever to do. He signed this bold-faced lie and cleverly conceived repudiation to save his friends and himself from the Church axe, which was hanging over them ready to drop if he did not sign. [157] Herein was the full significance of the Nephite warning to him that he should never write anything, nor sign any written statement about the mine. To that warning he had always tried to be strictly obedient--not even so much as writing a personal letter to anybody, and what is more unfortunate, not putting his wonderful experiences in his own writing. . . . (The Dream Mine Story, Pierce, p. 94)
After the document had been signed and they went to the home of Quayle Dixon, the Bishop was weeping and sobbing like a child. He bore the consequence of a concession just as the Prophet Joseph did when he gave the Book of Mormon manuscript to Martin Harris. (See D & C. Section 10.) It was merely an expression of human weakness, but it was a spiritual catastrophe.
As Moses, who in a moment of weakness took honor from the Lord, lost his chance to visit the Promised Land, so by the stroke of a pen the Bishop took honor away from the Lord for the mine. He would not live to see the promised ore.
The statement was an explosive shock wave to the Dream Miners. However, everyone soon knew that he had signed it merely as a means to retain his membership in the Church.
The men responsible for Koyle's trial did not keep their promises. First, they published that document without his consent and against their own word that they would not do such a thing. Second, they excommunicated him after they promised him that they would not if he signed that statement. Third, they never made the promised arrangements for Koyle to have an interview with the Church President. And fourth, they continued to harass, threaten and excommunicate stockholders of the mine.
[158] Quayle Dixon and Wallace Strong signed the declaration as witnesses. All three names appeared on the front page of the Deseret News in full size reproduction of the declaration with their signatures as they were signed on that document. (See following article.)
It was an agreement with hell and he suffered the pains of hell. He suffered more and grieved more because of his signature on that document than for any other sin of his life.
Because the General Authorities had consummated their cleverly conceived placard, the Bishop realized that he had been exploited and betrayed. The full impact of what he had done by signing that directive was now clear to him. Under coercion and threats, he had put his trust in the arm of flesh--the General Authorities--and now he suffered the curse. Remorse and regret are the consequences of sin, and now came the Godly sorrow that only repentant sinners know. His grief nearly brought, him to death.
In that state of agony to the soul, his departed wife came to him in a dream to impress him with the necessary will to continue with his life and mission. She concurred that the signing of that document was wrong, that it was a satanically inspired testament, but that they on the other side realized and understood the pressures that had been brought upon the Bishop. Centuries of history have been filled with these evil and coercive pressures and the influences that work upon men to use them. The whole picture became clear to his mind and he knew now why the messengers had warned him not to sign anything. The Bishop repented as best as he knew how. He always referred to that incident as the "worst thing I ever did in my life."
But the signing of that publicized denunciation did not kill the mine nor the faith of the stockholders. So another plan was devised by his enemies.
[159] John H. Koyle Repudiates All Claims Regarding Dream Mine
TO WHOM IT MAY CONCERN: I, JOHN H. KOYLE, do sustain the President of the Church of Jesus Christ of Latter Day Saints as the Prophet, Seer and Revelator of the Lord in this day. I do believe that the President of the Church of Jesus Christ of Latter Day Saints alone has the right to receive divine guidance for the people of this Church as a whole, and am willing to sustain the First Presidency of This Church is all things, including their stand and instruction with regard to the so-called Dream Mine, of which I am the principal leader. I hereby repudiate all statements which I have made against the advice of the First Presidency of the Church of Jesus Christ of Latter Day Saints as pertaining to this Dream Mine and my conduct of it, and I hereby repudiate all spiritual claims I have made with respect to the mine. I appeal to all of my followers to join with me in this repudiation of claims to divine guidance in connection with this mine and to regard this mine as a business venture without any religious significance. I also ask all stockholders in this mine to harmonize their thinking with the published statements of the First Presidency of the Church of Jesus Christ of Latter Day Saints with respect to the Dream Mine and to honor and sustain the First Presidency as the only ones chosen of the Lord to give divine direction on any subject pertaining to the Church at large. I ask my followers likewise to retract all statements they have made to the effect that the Authorities of the Church of Jesus Christ of Latter Day Saints have been mistaken with regard to our mine. I appeal to all stockholders in this mine to rally around the Authorities of the Church of Jesus Christ of Latter Day Saints and give to them their undivided loyalty, which I now hereby do. I voluntarily do this of my own free will and choice.
John H. Koyle (sig.) Witnesses: Quayle Dixon (sig.) Wallace Strong (sig.)
State of Utah ) ) SS County of Utah )
Personally appeared before me, a Notary Public, this 7th day of January, 1947, Quayle Dixon and Wallace Strong, the signers of this instrument, as witnesses, and John E. Koyle, the principal signer of the above. B.L. Isaac (sig.) Notary Public, Residing at Spanish Fork, Utah Commission expires April 7, 1947
PHOTOGRAPHIC PROOF--Above is a photographic reproduction of the statement in which John H. Koyle, for more than 50 years the leading figure in the so-called Dream Mine near Spanish Fork, Utah, repudiated all divine claims with respect to that mine. The document was executed last night following a formal high council trial held at Spanish Fork, and covering the claims Koyle has made in the past with respect to the mine.
Stockholders Asked To Take Similar Stand
SPANISH FORK--John H. Koyle, head of the so-called Dream Mine, or Relief Mine, which is located in the mountains east of here, last night completely repudiated all claims to divine guidance with regard to the mine. He accepted fully and completely the stand of the First Presidency of the Church of Jesus Christ of Latter Day Saints regarding the mine, and retracted any and all statements he had made in which he said that the First Presidency were mistaken concerning this mine. He also called upon all of his followers and stockholders to make similar repudiation and retraction, and asked them to "regard this mine as a business venture without any religious significance." Accepts Statement He accepted the published statement of the First Presidency concerning the Dream Mine, and asked his followers to "harmonize their thinking with the published statements of the First Presidency of the Church of Jesus Christ of Latter Day Saints, with respect to the Dream Mine and to honor and sustain the First Presidency as the only ones chosen of the Lord to give divine direction on any subject pertaining to the Church at large." His statement was signed following a formal high council trial held here last night, presided over by President William J. O'Bryant of the Palmyra Stake, and his two counselors, J. Angus Christensen and Wallace H. Gardner. The statement was signed in the presence of the stake high council, and was signed by two of Mr. Koyle's followers, as legal witnesses. They are Quayle Dixon and Wallace Strong. The document was then notarized by B. L. Isaac, notary public. Refers to Document The statement of the First Presidency, referred to in the document executed by Mr. Koyle, was published in the Dec. 29, 1945 issue of the Church Section of the Deseret News, and reads as follows: "To officers and members of the Church of Jesus Christ of Latter Day Saints: "From the day of Hiram Page (Doctrine and Covenants Section 28) at different periods there have been manifestations from delusive spirits to members of the Church. Sometimes these have come to men and women who because of transgression become east prey to the Arch Deceiver. AT other times these people who pride themselves on their strict observance of the rules and ordinances and ceremonies of the Church, are led astray by false spirits who exercise an influence so imitative of that which proceeds from a divine source that even these persons who think they are "the very elect" find it difficult to discern the essential difference. Satan himself has transformed himself to be apparently "an angel of light." "When visions, dreams, tongues, prophecy, impressions, or an extraordinary gift of inspiration conveys something out of harmony with the accepted revelations of the Church or contrary to the decisions of the constituted authorities, Latter Day Saints may know that it is not of God, no matter how plausible it may appear. Also, they ...
[160] Apostle Mark E. Petersen came to Spanish Fork as an "advisor to the local authorities" for the express purpose of excommunicating Bishop Koyle. A formal trial was set for April 1, 1948, a little more than a year since the Church trial where he was forced to sign the repudiation. The Bishop obediently came to the trial, only to find that it was merely a pre-arranged formality. The decision and judgment had already been made. "It was not much more than an announcement, swift and to the point, with no defense allowed, . ." and then the job was done. John H. Koyle was excommunicated from the Church.
When he called out,"Where are my accusers?" no one stepped forth. But 'ere his judges left the room, they heard him state that they all must answer for this, and that Mark Petersen, whose orders he said they were obeying, would go down, and down, and down and out. Although Mark Petersen was not in the room at the time, he knew that he was in an adjacent room listening carefully to everything, and that he heard this statement: a statement not made in the heated wrath of the moment, for he had made it once before when Mark E. Petersen was made an apostle. Now it was a matter of record again. (The Dream Mine Story, Pierce, p. 95)
Both Church records and personal interviews with Mark Petersen indicate that the action taken against Koyle was not from the local level but rather it came--
. . . in a directive from the First Presidency wherein the leaders of the Palmyra Stake were counseled to deprive Koyle of his membership. Accordingly, Apostle Mark E. Petersen was sent to Spanish Fork as an advisor to the local authorities. (Historical Study of the Koyle Relief Mine, 1894-1962, Christianson, p. 55)
[161] DESERET NEWS THE FAMILY NEWSPAPER Salt Lake City, Utah, Friday Evening, April 16, 1948
Koyle Excommunicated John H. Koyle, of Spanish Fork, Utah, was excommunicated from the Church of Jesus Christ of Latter-day Saints last night an a charge of insubordination to the rules and authority of the Church. Action was taken by the presidency and high council of the Palmyra Stake in a meeting held at the stake offices in Spanish Fork.
The Lord had a watchful eye upon Bishop Koyle and this was known by a few of the authorities in the Church. Years after his visitations from angels and his dream concerning the mine, he was called by revelation, through the Church authorities, to receive the Church's highest blessings. He was . . .
. . . a man who was important enough to the Powers on High, that about the time he made a bishop (about 1910), he was visited by his stake president, who declared that he had been commanded by an angel of the Lord to recommend Bishop Koyle for his second anointings .... (The Dream Mine Story, Pierce, p. 97)
[162] John was ordained a bishop in the Church on May 31, 1908. For eight years prior to this he had served as counselor to his bishop when the Leland Ward was organized in 1900. Soon after John Koyle was made bishop, he was called--
. . . by revelation to go before the prophet and receive his second anointing, which is a blessing few men get. This put him beyond the authority of earthly men, subject only to the powers and dictates of the Lord. (Relief Mine Story, J. Young, p. 2)
But his excommunication accomplished one thing--it completed the division between the two sides on that issue. It was a responsibility as extreme as either side could assume. lt brought into judgment the fact that either Koyle was being deceived or else the modern leaders were. There was no longer any middle ground.
Many other Church members have received the same rendition of justice. It seems that whenever someone raises questions or casts doubts upon recent doctrinal manipulations in the Church, the leaders choose to ignore the question or else silence the inquirer. When questions are asked that may prove embarrassing to answer, the response may be excommunication. The person or persons can then be classed as apostate. But not every man who is excommunicated is an apostate to the Lord.
Persons sometimes say that they have enjoyed the spirit of the work as much since they were cut off as while they were in the Church. Have they enjoyed the Spirit? Yes. Why? Simply because they were wrongfully cut off. They were cut off in such a way that it did not take the Spirit of God from them. And the reason why they were cut off was because they did not come up to the particular standard of perfection of those who dealt with them, or they did not come up to their feelings. (Mill. Star 24:99, 1862)
[163] But in many of these modern cases of excommunication, a much more important factor is involved. Not only is the victim being judged, but also the principles that he advocates. Men should be excommunicated for sin. Personal beliefs or feelings are not grounds for excommunication.
At the trial of Bishop Koyle, the First Presidency of the Church were actually judging the revelations that had been received by Bishop Koyle. But if Koyle had been misled by the devil, then he should have been brought to trial in 1894. Action should have been taken before so much work had been completed at the mine and before so many thousands and thousands of Church people became involved. Why was he brought to trial 54 years later? Was it because many men in high Church positions had gradually changed until the revelations of the Lord became offensive and intolerable to them? Many revelations given to the early Church leaders are now rejected by the modern Church leaders!
But it was apparent as early as 1392 that something was wrong when the Church was so financially depressed, and yet a revelation showing how to locate the needed wealth did not come to the leaders of the Church. Their predicament was relieved by a revelation of God to a humble young man named Jesse Knight. This same financial confrontation will again be realized when the financial structure of the nation will collapse and the Church shall again be brought to its knees.
Here then is the ultimate test--for both lay member and leader in the Church--that they must learn the truth for themselves, by the power of the Holy Ghost. They cannot trust in something else or someone else, for a curse is promised to all who put their trust in the arm of flesh.
If the blind lead the blind, or if the blind follow the blind, they both shall fall into that proverbial and spiritual ditch. Therefore, "man should not counsel his fellow man, nor trust in the arm of flesh," but rather let God dictate [164] to him so that he "might speak in the name of God." Bishop Koyle was one of those few men who could talk to God, but like the prophets of old, he had to pay the price to do it.
-- End Of Chapter --
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