Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah

“In town, he came in contact with people from all over the region, and many of them were turning to religion to satisfy spiritual yearnings and explain the hardships of life. Joseph and his family did not belong to a church, but many of their neighbors worshipped in one of the tall Presbyterian chapels, the Baptists’ meetinghouse, the Quaker hall, or the campground where traveling Methodist preachers held revival meetings from time to time.” Ch. 1

“He thought going to church could help him, but he could not settle on a place to worship. The different churches argued endlessly about how people could be free of sin. After listening to these arguments for a while, Joseph was distressed to see people reading the same Bible but coming to different conclusions about its meaning. He believed God’s truth was out there—somewhere—but he did not know how to find it.” Ch. 1

“His parents were not sure either. Lucy and Joseph Sr. both came from Christian families and believed in the Bible and Jesus Christ. Lucy attended church meetings and often brought her children with her.” Ch. 1

“Like his wife, Joseph Sr. hungered for the truth. But he felt that attending no church at all was preferable to the wrong one.” Ch. 1

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“Probably in 1794, when Lucy was nineteen, grief began to prey upon her. “I was pensive and melancholy, and often in my reflections I thought that life was not worth possessing.” Depressed and restless, Lucy sought comfort in religion: “I determined to obtain that which I had heard spoken of so much from the pulpit—a change of heart.” She gave herself to Bible reading and prayer but stumbled over one obstacle. “If I remain a member of no church, all religious people will say I am of the world; and if I join some one of the different denominations, all the rest will say I am in error. No church will admit that I am right, except the one with which I am associated.” Ch. 1

“Lucy groped through her depression looking for a church and a change of heart and found nothing. Mack religion was family religion, and nothing outside the family satisfied her.” Ch. 1

“Lucy’s only explicit reservation about her husband was his diffidence about religion. After his brief flirtation with Universalism in 1797, Joseph Sr. hovered on the margins of the churches. Her own quest for peace of mind and a church had not slackened since girlhood, and her husband’s refusal to become involved troubled her.” Ch. 1

“Lucy listened to no evangelical preaching during her illness, but doubtless she had heard the doctrine of new birth many times. At the height of her illness, when her husband despaired of her life, she pleaded with the Lord to spare her that she might bring up her children and comfort her husband.” Ch. 1

“Lucy recovered her health, but her mind still was “considerably disquieted” and “wholly occupied upon the subject of religion.” When she was able, she looked for someone to give her direction “in the way of life and salvation.” Ch. 1

“She concluded “that there was not then upon the earth the religion” she sought. She resigned herself to Bible reading and self-instruction. Eventually she found a minister to baptize her without requiring that she join a church. Like her brother Jason in his early life, Lucy was a seeker.” Ch. 1

“Joseph Sr. was not lacking in religion. He spontaneously knelt with his wife to pray for Sophronia in her illness and insisted on morning and evening family prayers.” Ch. 1

“It would be hard to place the Smiths in any one religious tradition. The family’s religious culture was too eclectic. Smith and Mack relatives comprised an inventory of late-eighteenth-century alternatives. Joseph Sr.’s dreams linked him to radical Protestantism with its taste for spiritual manifestations. Solomon Mack underwent a classic evangelical conversion at the end of his life. Lucy’s crisis in 1803 took the same form. Her brother Jason was a seeker. Asael’s Universalism was a form of vernacular rationalism, an offspring of the Enlightenment. Asael used Thomas Paine’s Age of Reason to quash Joseph Sr.’s flirtation with Methodism. Possibly in Vermont and certainly later in New York, Joseph Sr. was involved in magical practices, an unorthodox but not unusual way of connecting with the supernatural.63 The Smiths were exposed to a conglomeration of doctrines and attitudes, some imported from Europe, others springing up in New England, none sorted or ranked by recognized authority, all available for adoption as personal whim or circumstances dictated. The result was a religious melee.” Ch. 1

“Orthodoxy seemed inaccessible, inanimate, and hostile, but the distance between the Smiths and the churches did not harden their hearts. They were anguished souls, starved for religion. If there was a personal motive for Joseph Smith Jr.’s revelations, it was to satisfy his family’s religious want and, above all, to meet the need of his oft-defeated, unmoored father.” Ch. 1

“Joseph Smith Jr. began to be concerned about religion “at about the age of twelve years,” in late 1817 or early 1818, when the aftereffects of the revival of 1816 and 1817 were still being felt. Between the ages of twelve and fifteen, he read the scriptures, “believing as I was taught, that they contained the word of God.” He was confused by the failings of the Christians in the town.” Ch. 2

“His confusion did not prevent him from trying to find a religious home. Two printer’s apprentices at the Palmyra Register who knew Joseph Jr. remembered Methodist leanings. One said he caught ‘a spark of Methodism in the camp meeting, away down in the woods, on the Vienna road.’ The other remembered Joseph joining the probationary class of the Palmyra Methodist Church. Joseph himself said he was ‘somewhat partial to the Methodist sect,’ and had ‘some desire to be united with them.’ He wanted, he later said, ‘to get Religion too wanted to feel & shout like the Rest but could feel nothing.’” Ch. 2

Lucy Mack Smith, The History of Joseph Smith by His Mother Biographical Sketches of Joseph Smith, the Prophet, and His Progenitors for Many Generations, Complete and Unabridged First Edition, Liverpool, 1853, Latter-day Saints Book Depot. 

“Jason, my oldest brother, was a studious and manly boy. Before he had attained his sixteenth year, he became what was then called a Seeker, and believing that by prayer and faith the gifts of the gospel, which were enjoyed by the ancient disciples of Christ, might be attained, he labored almost incessantly to convert others to the same faith. He was also of the opinion that God would, at some subsequent period, manifest His power as He had anciently done—in signs and wonders.” Ch. 2

“The history of Lovisa and Lovina, my two oldest sisters, is so connected and interwoven that I shall not attempt to separate it. They were one in faith, in love, in action, and in hope of eternal life. They were always together, and when they were old enough to understand the duties of a Christian, they united their voices in prayer and songs of praise to God.” Ch. 3

“I shall here relate a circumstance connected with her sickness which may try the credulity of some of my readers, yet hundreds were eye witnesses, and doubtless many are now living who, if they would, could testify to the fact which I am about to mention.” Ch. 3

“Startled at hearing the sound of Lovisa's voice, Lovina now bent over the emaciated form of her sister with thrilling interest, and said, "My sister! My sister! What will you?" Lovisa then said emphatically, "the Lord has healed me, both soul and body—raise me up and give me my clothes, I wish to get up."” Ch. 3

“Soon after this, by her own request, she was assisted to cross the street to her father-in-law's, who was at that time prostrated upon a bed of sickness. When she entered the house he cried out in amazement, "Lovisa is dead and her spirit is now come to warn me of my sudden departure from this world." "No, father," she exclaimed, "God has raised me up and I have come to tell you to prepare for death."” Ch. 3

“A short time before Lovisa was healed in the miraculous manner before stated, Lovina was taken with a severe cough which ended in consumption. She lingered three years. During which time she spoke with much calmness of her approaching dissolution, contemplating death with all that serenity which is characteristic of the last moments of those who fear God and walk uprightly before him.” Ch. 3

“After which she turned to the company and proceeded with her remarks, thus: "I do not know when I received any material change of heart, unless it was when I was ten years old. God at that time heard my prayers, and forgave my sins; and ever since then I have endeavored to serve him according to the best of my abilities. And I have called you here to give you my last warning—to bid you all farewell, and beseech you to endeavor to meet me where parting shall be no more."” Ch. 3

“To accomplish this I spent much of my time reading the Bible and praying, but notwithstanding my great anxiety to experience a change of heart, another matter would always interpose in all my meditations—if I remain a member of no church, all religious people will say I am of the world, and if I join some one of the different denominations, all the rest will say I am in error. No church will admit that I am right except the one with which I am associated. This makes them witnesses against each other, and how can I decide in such a case as this, seeing they are all unlike the Church of Christ, as it existed in former days!” Ch. 8

“I said in my heart that there was not then upon earth the religion which I sought. I therefore determined to examine my Bible and, taking Jesus and His disciples for my guide, to endeavor to obtain from God that which man could neither give nor take away.” Ch. 11

“But last, though not least, let me not startle you when I say, that, according to my early adopted principles of the power of faith, the Lord has, in his exceeding kindness, bestowed upon me the gift of healing by the prayer of faith, and the use of such simple means as seem congenial to the human system; but my chief reliance is upon him who organized us at the first, and can restore at pleasure that which is disorganized.” Ch. 12

“I have seen the almost lifeless clay slowly but surely resuscitated, and revive, till the pallid monster fled so far that the patient was left in the full bloom of vigorous health. But it is God that hath done it, and to him let all the praise be given.” Ch. 12

“About this time my husband's mind became much excited upon the subject of religion; yet he would not subscribe to any particular system of faith, but contended for the ancient order, as established by our Lord and Savior Jesus Christ and His Apostles.” Ch. 14

“The ensuing night she lay altogether motionless, with her eyes wide open, and with that peculiar aspect which bespeaks the near approach of death. As she thus lay, I gazed upon her as a mother looks upon the last shade of life in a darling child. In this moment of distraction, my husband and myself clasped our hands, fell upon our knees by the bedside, and poured out our grief to God in prayer and supplication, beseeching him to spare our child yet a little longer. 

Did the Lord hear our petition? Yes, he most assuredly did, and before we rose to our feet he gave us a testimony that she would recover. When we first arose from prayer, our child had, to all appearance, ceased breathing. I caught a blanket, threw it around her, then taking her in my arms, commenced pacing the floor. Those present remonstrated against my doing as I did, saying, "Mrs. Smith, it is all of no use; you are certainly crazy, your child is dead." Notwithstanding, I would not, for a moment, relinquish the hope of again seeing her breathe and live. 

This recital doubtless will be uninteresting to some, but those who have experienced in life something of this kind are susceptible of feeling, and can sympathize with me. Are you a mother who has been bereft of a child? Feel for your heart-strings, and then tell me how I felt with my expiring child pressed to my bosom! Would you at this trying moment feel to deny that God had "power to save to the uttermost all who call on him"! I did not then, neither do I now. 

At length she sobbed. I still pressed her to my breast and continued to walk the floor. She sobbed again, then looked up into my face and commenced breathing quite freely. My soul was satisfied, but my strength was gone. I laid my daughter on the bed and sunk by her side, completely overpowered by the intensity of my feelings. 

From this time forward Sophronia continued mending, until she entirely recovered.” Ch. 15

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah

“Like many people in the area, including his father, Joseph believed that God could reveal knowledge through objects like rods and stones, as He had done with Moses, Aaron, and others in the Bible.” Ch. 3

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“Ordinary people apparently had no difficulty blending Christianity with magic.” Ch. 2

“Christian belief in angels and devils blended with belief in guardian spirits and magical powers.” Ch. 2

“Lucy’s point was that the Smiths were not lazy—they had not stopped their labor to practice magic—but she showed her knowledge of formulas and rituals and associated them with “the welfare of our souls.” Magic and religion melded in Smith family culture.” Ch. 2

Guide to the Scriptures, “First Vision,” Study Helps, Gospel Library, Church of Jesus Christ of Latter-day Saints

“The appearance of God the Father and His Son Jesus Christ to the Prophet Joseph Smith in a grove of trees.”

“Joseph went to this spot to pray to God to learn which church was right. He had been impressed while reading the Bible that he must seek that answer from God. In answer to his prayer, the Father and the Son appeared to him and told him to join none of the churches then on the earth, for they were all wrong. This sacred experience began a series of events that would bring about the Restoration of the gospel and Christ’s true Church.”

Gospel Study Guide, “First Vision,” Topics, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Like Moses, Joseph spoke with God face to face. This event, known as the First Vision, began the Restoration of the gospel of Jesus Christ in our day.”

“The reality of the appearance of God the Father and His Son Jesus Christ to young Joseph Smith is an essential aspect of the Restoration of Christ’s Church. The First Vision establishes the fact that the heavens are open and God is speaking to man again.”

“The nature of God, the need for a restoration of Christ’s Church, the purpose of the gospel, and other important truths were all revealed at that time. The appearance of God the Father and Jesus Christ clarified truths about the nature of God that had been lost over the centuries. One of the most important of these is that Heavenly Father and Jesus Christ are two separate beings with bodies that look like ours.”

“Among the truths we learn from the First Vision is that God responds to His children when they are in distress.”

David A. Bednar, “The Times of Restitution of All Things,” General Conference, April 2025

“Through this vision and subsequent supernal experiences, Joseph Smith came to understand that God and Jesus Christ knew him as an individual, cared about his eternal salvation, and had a mission for him to perform. He also learned vital lessons about the attributes, character, and perfections of the Godhead—and that the Father and the Son are separate and distinct Beings. Jesus Christ is the literal Son of God in spirit and in the flesh.”

Dieter F. Uchtdorf, “The Fruits of the First Vision,” General Conference, April 2005

“This is how Joseph Smith’s First Vision blesses our own personal lives, the lives of families, and eventually the whole human family: we come to believe in Jesus Christ through the testimony of the Prophet Joseph Smith.”

“Through his work and sacrifice, I now have a true understanding of our Heavenly Father and His Son, our Redeemer and Savior, Jesus Christ, and I can feel the power of the Holy Ghost and know of Heavenly Father’s plan for us, His children. For me, these are truly the fruits of the First Vision.”

Gordon B. Hinckley, “The Marvelous Foundation of Our Faith,” General Conference, October 2002

“Our whole strength rests on the validity of that vision. It either occurred or it did not occur. If it did not, then this work is a fraud. If it did, then it is the most important and wonderful work under the heavens.”

“Why did both the Father and the Son come to a boy, a mere lad? For one thing, they came to usher in the greatest gospel dispensation of all time, when all of previous dispensations should be gathered and brought together in one. Can anyone doubt that the age in which we live is the most wonderful in the history of the world?”

“The truth of that unique, singular, and remarkable event is the pivotal substance of our faith.”

First Vision Accounts FAQ, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Joseph Smith lived in a time and place in which accounts of spiritual visions were regularly shared in religious meetings and in print. It’s possible that in writing about his experience, Joseph Smith was influenced by the way others described their experiences.”

“Joseph’s accounts, especially his 1832 account, follow patterns found in the conversion narratives of other Christians in his day.”

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah 

“People claimed to have heavenly visions from time to time.” Ch. 2

Lovisa Mack

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“Religious currents ran deep in Lucy. She believed that God had healed her sister, Lydia, and her mother, and she solemnly recorded the account of Lovisa’s vision of “the Saviour, as through a veil.” Ch. 1

Lucy Mack Smith, The History of Joseph Smith by His Mother Biographical Sketches of Joseph Smith, the Prophet, and His Progenitors for Many Generations, Complete and Unabridged First Edition, Liverpool, 1853, Latter-day Saints Book Depot.

"I seemed to be borne away to the world of spirits, where I saw the Savior, as through a veil, which appeared to me about as thick as a spider's web, and he told me that I must return again to warn the people to prepare for death; that I must exhort them to be watchful as well as prayerful; that I must declare faithfully unto them their accountability before God and the certainty of their being called to stand before the judgment seat of Christ; and that if I would do this my life should be prolonged." After which she spoke much to the people upon the uncertainty of life.” Ch. 3

Lucy Mack Smith

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah 

“Lying awake all night, she prayed to God, promising Him that if He let her live, she would find the church of Jesus Christ. As she prayed, the voice of the Lord spoke to her, assuring her that if she would seek, she would find.” Ch. 1

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“A few years earlier, when she was trying to interest her husband in religion, she dreamed of Joseph Sr. and his brother Jesse. She saw herself standing in a meadow “of peculiar pleasantness” where stood two large trees that she later understood represented Joseph and Jesse: These trees were very beautiful, they were well proportioned, and towered with majestic beauty to a great height. Their branches, which added to their symmetry and glory, commenced near the top, and spread themselves in luxurious grandeur around. I gazed upon them with wonder and admiration. 

One of the trees was fixed and rigid in the wind, the other flexible and joyous. The dream comforted Lucy, because her husband was the flexible tree, which later she took to mean he would embrace the gospel her son Joseph would teach, while the unbending Jesse stubbornly refused. The unconscious point of the dream was the beauty of her husband and her admiration for him.” Ch. 1

Lucy Mack Smith, The History of Joseph Smith by His Mother Biographical Sketches of Joseph Smith, the Prophet, and His Progenitors for Many Generations, Complete and Unabridged First Edition, Liverpool, 1853, Latter-day Saints Book Depot.

“There appeared to be a dark and lonesome chasm between myself and the Savior, which I dared not attempt to pass. I thought I strained my eyes and by doing so I could discern a faint glimmer of the light that was beyond the gloom which lay immediately before me.” Ch. 11

“I then looked to the Lord and begged and pleaded with him to spare my life in order that I might bring up my children and be a comfort to my husband. My mind was much agitated during the whole night. Sometimes I contemplated heaven and heavenly things, then my thoughts would turn upon those of earth—my babes and my companion. 

During this night I made a solemn covenant with God that if He would let me live I would endeavor to serve him according to the best of my abilities. Shortly after this I heard a voice say to me, "Seek, and ye shall find; knock, and it shall be opened unto you. Let your heart be comforted; ye believe in God, believe also in me." 

In a few moments my mother came in and, looking upon me, she said, "Lucy, you are better." 

I replied, as my speech returned just at that instant, "Yes, mother, the Lord will let me live, if I am faithful to the promise which I made to him, to be a comfort to my mother, my husband, and my children." I continued to gain strength until I became quite well as to my bodily health, but my mind was considerably disquieted. It was wholly occupied upon the subject of religion. As soon as I was able I made all diligence in endeavoring to find someone who was capable of instructing me more perfectly in the way of life and salvation.” Ch. 11

“I retired to a grove not far distant, where I prayed to the Lord in behalf of my husband—that the true gospel might be presented to him and that his heart might be softened so as to receive it, or, that he might become more religiously inclined. After praying some time in this manner, I returned to the house much depressed in spirit, which state of feeling continued until I retired to my bed. I soon fell asleep and had the following dream.” Ch. 13

“I wondered at what I saw, and said in my heart, what can be the meaning of all this? And the interpretation given me was, that these personated my husband and his oldest brother, Jesse Smith; that the stubborn and unyielding tree was like Jesse; that the other, more pliant and flexible, was like Joseph, my husband; that the breath of heaven, which passed over them, was the pure and undefiled gospel of the Son of God, which gospel Jesse would always resist, but which Joseph, when he was more advanced in life, would hear and receive with his whole heart, and rejoice therein; and unto him would be added intelligence, happiness, glory, and everlasting life.” Ch. 13

Joseph Smith, Sr. 

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah 

“One night he had dreamed that contending preachers were like cattle, bellowing as they dug at the earth with their horns, which deepened his concern that they knew little about God’s kingdom.” Ch. 1

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“When Solomon Mack was converted during the revival of 1810 and 1811, Joseph Sr. “became much excited upon the subject of religion.” What he could not embrace was the institutional religion of his time. The reason became clear in one of his prophetic dreams. 

In the first dream, around 1811, Joseph Sr. found himself traveling in a barren field covered with dead fallen timber: “Not a vestige of life, either animal or vegetable, could be seen; besides, to render the scene still more dreary, the most death-like silence prevailed, no sound of anything animate could be heard in all the field.” The attendant spirit, according to Lucy, told Joseph Sr. that “this field is the world which now lieth inanimate and dumb, in regard to the true religion or plan of salvation.” Then appeared “all manner of beasts, horned cattle, and roaring animals . . . tearing the earth, tossing their horns, and bellowing most terrifically.” That was the religious world as Joseph Sr. saw it: empty and silent, or fiercely hostile to true wisdom and understanding. He concluded from his dream that the “class of religionists” knew no more of the Kingdom of God than “such as made no profession of religion whatever.” Ch. 1

“The best barometer of the household’s religious climate are seven dreams Joseph Sr. had in the years before and after his son’s first vision. Lucy wrote down five of them, calling them visions.

One of Lucy’s accounts echoes passages in the Book of Mormon, suggesting a tendency to make her husband the predecessor of her son. But if the details are questionable, the visions’ recurring themes do reveal a religious mood. In many of the dreams, Joseph Sr. found himself alone, decrepit, or ill, or on a vaguely defined quest. In one, he traveled alone in “the desolate world,” on a road “so broad and barren, that I wondered why I should travel in it.” In another he was in a “gloomy desert” amidst “the most death-like silence.” Usually the desolation was followed by redemption, a flower-filled garden or the fruit of an “exceedingly handsome” tree representing the love of God. In every dream, a yearning for relief or redemption or beauty moved the dreamer.” Ch. 2

Lucy Mack Smith, The History of Joseph Smith by His Mother Biographical Sketches of Joseph Smith, the Prophet, and His Progenitors for Many Generations, Complete and Unabridged First Edition, Liverpool, 1853, Latter-day Saints Book Depot. 

“One night my husband retired to his bed in a very thoughtful state of mind, contemplating the situation of the Christian religion, or the confusion and discord that were extant. He soon fell into a sleep, and before waking had the following vision, which I shall relate in his own words, just as he told it to me the next morning: 

"I seemed to be traveling in an open, barren field, and as I was traveling, I turned my eyes towards the east, the west, the north and the south, but could see nothing save dead, fallen timber. Not a vestige of life, either animal or vegetable, could be seen; besides, to render the scene still more dreary, the most death-like silence prevailed, no sound of anything animate could be heard in all the field. I was alone in this gloomy desert, with the exception of an attendant spirit, who kept constantly by my side. Of him I inquired the meaning of what I saw, and why I was thus traveling in such a dismal place. He answered thus: 'This field is the world, which now lieth inanimate and dumb, in regard to the true religion, or plan of salvation; but travel on, and by the wayside you will find on a certain log a box, the contents of which, if you eat thereof, will make you wise, and give unto you wisdom and understanding.' I carefully observed what was told me by my guide, and proceeding a short distance, I came to the box. I immediately took it up, and placed it under my left arm; then with eagerness I raised the lid, and began to taste of its contents; upon which all manner of beasts, horned cattle, and roaring animals, rose up on every side in the most threatening manner possible, tearing the earth, tossing their horns, and bellowing most terrifically all around me, and they finally came so close upon me, that I was compelled to drop the box and fly for my life. Yet, in the midst of all this I was perfectly happy, though I awoke trembling." 

From this forward, my husband seemed more confirmed than ever in the opinion that there was no order or class of religionists that knew any more concerning the Kingdom of God than those of the world, or such as made no profession of religion whatever. In 1811, we moved from Royalton, Vermont, to the town of Lebanon, New Hampshire. Soon after arriving here, my husband received another very singular vision, which I will relate: 

"I thought," said he, "I was traveling in an open, desolate field, which appeared to be very barren. As I was thus traveling, the thought suddenly came into my mind that I had better stop and reflect upon what I was doing, before I went any farther. So I asked myself, 'What motive can I have in traveling here, and what place can this be?' My guide, who was by my side, as before, said, 'This is the desolate world; but travel on.' The road was so broad and barren that I wondered why I should travel in it; for, said I to myself, 'Broad is the road, and wide is the gate that leads to death, and many there be that walk therein; but narrow is the way, and strait is the gate that leads to everlasting life, and few there be that go in thereat.' Traveling a short distance further, I came to a narrow path. This path I entered, and, when I had traveled a little way in it, I beheld a beautiful stream of water, which ran from the east to the west. Of this stream, I could see neither the source nor yet the mouth; but as far as my eyes could extend I could see a rope, running along the bank of it, about as high as a man could reach, and beyond me was a low, but very pleasant valley, in which stood a tree such as I had never seen before. It was exceedingly handsome, insomuch that I looked upon it with wonder and admiration. Its beautiful branches spread themselves somewhat like an umbrella, and it bore a kind of fruit, in shape much like a chestnut bur, and as white as snow, or, if possible, whiter. I gazed upon the same with considerable interest, and as I was doing so, the burs or shells commenced opening and shedding their particles, or the fruit which they contained, which was of dazzling whiteness. I drew near and began to eat of it, and I found it delicious beyond description. As I was eating, I said in my heart, 'I cannot eat this alone, I must bring my wife and children, that they may partake with me.' Accordingly, I went and brought my family, which consisted of a wife and seven children, and we all commenced eating and praising God for this blessing.. We were exceedingly happy, insomuch that our Joy could not easily be expressed. While thus engaged, I beheld a spacious building standing opposite the valley which we were in, and it appeared to reach to the very heavens. It was full of doors and windows, and they were all filled with people, who were very finely dressed. When these people observed us in the low valley, under the tree, they pointed the finger of scorn at us, and treated us with all manner of disrespect and contempt. But their contumely we utterly disregarded. I presently turned to my guide and inquired of him the meaning of the fruit that was so delicious. He told me it was the pure love of God, shed abroad in the hearts of all those who love him, and keep his commandments. He then commanded me to go and bring the rest of my children. I told him that we were all there. 'No,' he replied, 'look yonder, you have two more, and you must bring them also.' Upon raising my eyes, I saw two small children, standing some distance off. I immediately went to them, and brought them to the tree; upon which they commenced eating with the rest, and we all rejoiced together. The more we ate, the more we seemed to desire, until we even got down upon our knees and scooped it up, eating it by double handfuls. After feasting in this manner a short time, I asked my guide what was the meaning of the spacious building which I saw. He replied, 'It is Babylon, it is Babylon, and it must fall. The people in the doors and windows are the inhabitants thereof, who scorn and despise the Saints of God because of their humility.' I soon awoke, clapping my hands together for joy.” Ch. 14

“I shall now deviate a little from my subject, in order to relate another very singular dream which my husband had about this time, which is as follows: 

"I dreamed," said he, "that I was traveling on foot, and I was very sick, and so lame I could hardly walk. My guide, as usual, attended me. Traveling some time together, I became so lame that I thought I could go no farther. I informed my guide of this and asked him what I should do. He told me to travel on till I came to a certain garden. So I arose and started for this garden. While on my way thither, I asked my guide how I should know the place. He said, 'Proceed until you come to a very large gate; open this and you will see a garden, blooming with the most beautiful flowers that your eyes ever beheld, and there you shall be healed.' By limping along with great difficulty, I finally reached the gate; and, on entering it, I saw the before-mentioned garden, which was beautiful beyond description, being filled with the most delicate flowers of every kind and color. In the garden were walks about three and a half feet wide, which were set on both sides with marble stones. One of the walks ran from the gate through the centre of the garden; and on each side of this was a very richly carved seat, and on each seat were placed six wooden images, each of which was the size of a very large man. When I came to the first image on the right side, it arose and bowed to me with much deference. I then turned to the one which sat opposite me, on the left side, and it arose and bowed to me in the same manner as the first. I continued turning, first to the right and then to the left, until the whole twelve had made their obeisance, after which I was entirely healed. I then asked my guide the meaning of all this, but I awoke before I received an answer."” Ch. 17 

“The Scripture, which saith, "Your old men shall dream dreams," was fulfilled in the case of my husband, for, about this time, he had another vision, which I shall here relate; this, with one more, is all of his that I shall obtrude upon the attention of my readers. He received two more visions, which would probably be somewhat interesting, but I cannot remember them distinctly enough to rehearse them in full. The following, which was the sixth, ran thus: 

"I thought I was walking alone; I was much fatigued, nevertheless I continued traveling. It seemed to me that I was going to meeting, that it was the day of judgment, and that I was going to be judged. 

"When I came in sight of the meetinghouse, I saw multitudes of people coming from every direction, and pressing with great anxiety towards the door of this great building; but I thought I should get there in time, hence there was no need of being in a hurry. But, on arriving at the door, I found it shut; I knocked for admission and was informed by the porter that I had come too late. I felt exceedingly troubled and prayed earnestly for admittance. Presently I found that my flesh was perishing. I continued to pray, still my flesh withered upon my bones. I was in a state of almost total despair, when the porter asked me if I had done all that was necessary in order to receive admission. I replied that I had done all that was in my power to do. 'Then,' observed the porter, 'justice must be satisfied; after this, mercy hath her claims.' 

"It then occurred to me to call upon God, in the name of his Son Jesus; and I cried out, in the agony of my soul, 'Oh, Lord God, I beseech thee, in the name of Jesus Christ, to forgive my sins.' After which I felt considerably strengthened and I began to mend. The porter or angel then remarked that it was necessary to plead the merits of Jesus, for he was the advocate with the Father, and a Mediator between God and man. 

"I was now made quite whole and the door was opened, but on entering, I awoke."” Ch. 17

“I shall here insert the seventh vision that my husband had, which vision was received in the year 1819. It was as follows: 

"I dreamed," said he, "that a man with a peddler's budget on his back, came in and thus addressed me: 'Sir, will you trade with me today? I have now called upon you seven times, I have traded with you each time, and have always found you strictly honest in all your dealings. Your measures are always heaped and your weights over-balance; and I have now come to tell you that this is the last time I shall ever call on you, and that there is but one thing which you lack in order to secure your salvation.' As I earnestly desired to know what it was I still lacked, I requested him to write the same upon paper. He said he would do so. I then sprang to get some paper, but in my excitement, I awoke."” Ch. 18

Outside the family

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“Subjects of revivals all too often claimed to have seen visions. In 1826 a preacher at the Palmyra Academy said he saw Christ descend “in a glare of brightness, exceeding ten fold the brilliancy of the meridian Sun.” The Wayne Sentinel in 1823 reported Asa Wild’s vision of Christ in Amsterdam, New York, telling him that all denominations were corrupt. At various other times and places, beginning early in the Protestant era, religious eccentrics had claimed visits from divinity. Norris Stearns published an account in 1815 of two beings who appeared to him: “One was God, my Maker, almost in bodily shape like a man. His face was, as it were a flame of Fire, and his body, as it had been a Pillar and a Cloud. . . . Below him stood Jesus Christ my Redeemer, in perfect shape like a man.” Ch. 2

“He may have known of New England prophets who saw visions or heard God’s voice, but none lived nearby.” Ch. 6

“By 1815, the Freewill Baptists, the Shakers, and the Universalists each had a hundred or more congregations. According to the most complete account, these radical sects had their “ultimate source” in “the charismatic, visionary experience of prophetic leaders.” Benjamin Randal, founder of the Freewill Baptists, received a revelation in a New Hampshire cornfield instructing him to forsake other religious traditions and teach only the Bible. Caleb Rich, an early Universalist in New England, ascended Mount Zion accompanied by a “celestial friend.” In vision he saw “the house of God and the gate of heaven.” An angel said that no existing church “stood in the Apostolic rectitude or that contended for the Faith once delivered to the saints.” Ann Lee, founder of the Shakers, had “astonishing visions and divine manifestations.” These visionaries differed in the details of their revelations, but each of them received “direct personal confirmation of their unique and world-saving mission through visionary and providential experiences.” 

The outbursts of religious enthusiasm point to the existence of a widespread visionary population hungering for more of God than standard church worship provided. John Wigger, an historian of early Methodism, defines their “supernaturalism” as “a cluster of beliefs and practices that place great stock in dreams, visions, supernatural impressions, miraculous healings, speaking in tongues.” Enthusiasts wanted “a more interactive faith in which the believer and God actively work together to meet life’s daily challenges and in which God communicates directly with the believer or community of believers.” Methodism, the fastest-growing branch of American Protestantism from the Revolution to the Civil War, began as a visionary religion. Wigger has uncovered numerous stories of visions and dreams in the lives of early Methodist preachers, leading him to conclude that “this quest for the supernatural in everyday life was the most distinctive characteristic of early American Methodism.” Many early converts to Mormonism came out of this culture.” Ch. 7

“Looking back in 1877, Edward Tullidge, an English convert, remembered that “at about the same time Joseph Smith was receiving the administration of angels, thousands both in America and Great Britain were favored with corresponding visions and intuitions.” Ch. 7

Richard Lyman Bushman, “The Visionary World of Joseph Smith,” BYU Studies, Brigham Young University

“Dissatisfied with the religions he had tried, Chamberlin prayed for further guidance, and in 1816, according to his account, “the Lord revealed to me in a vision of the night an angel,”1 whom Chamberlin asked about the right way. The angel told him that the churches were corrupt and that God would soon raise up an apostolic church. Chamberlin printed up an account of his visions and was still distributing them and looking for the apostolic church when he stopped in Palmyra.”

“Evidence of this early nineteenth-century visionary culture can be found in today’s computer culture with a few clicks of a mouse. The heading “visions” turns up a dozen titles in a standard research library’s catalog, and a little more searching produces more. I have found thirty-two pamphlets that relate visionary experiences published in the United States between 1783 and 1815, all but seven about visions experienced after 1776.”

“The famed revivalist, Charles Grandison Finney, for example, who was living in Adams, New York, in 1821, stole into the woods to pray privately for forgiveness and afterwards in his law office had a vision of the Savior. “It seemed as if I met the Lord Jesus Christ face to face… It seemed to me that I saw him as I would see any other man. It seemed to me a reality, that he stood before me, and I fell down at his feet and poured out my soul to him.” 

“Ten of the thirty-two pamphlets delivered apocalyptic warnings of impending judgments, usually without specifying the exact nature of the danger save that a conclusive change was near.”

“Another apocalyptic visionary, Caleb Pool of Gloucester, Massachusetts, who published News from Heaven in 1805, opened his account by reporting that “God has been speaking by signs, by wonders and visions, to me for many years.” In the first of his visions, he saw in a dream “two fierce bulls coming very fast in pursuit of me, roaring, and their tongues lolling out of their mouths.” Provided with “the sword of the Spirit,” he thrust it into the head of one and into the side of the other, causing them to flee. Pool’s inspiration told him one bull was the devil and the other the evil spirit of the adversary “infused into men, raging wonderfully against the gospel.” The bulls raged because their time was short: “God will convince them that are striving against his Holy Spirit in a few years, perhaps in two or three,” and “they shall bow the knee to King Jesus.””

“In their journeys into the afterlife, these visionaries saw actual acquaintances either in bliss or suffering and brought the news back to their earthly acquaintances. Often an angel or guide accompanied the visionaries as they were lifted from the earth and entered heaven. Commonly, Satan raged at them as they proceeded on their heavenly journey, but the traveler passed by unharmed just beyond the devil’s reach.”

“These scenes would not have surprised readers of visionary pamphlets. Running through Joseph Sr.’s dreams was the familiar sense of moral decay and danger and the implied warning to turn to God now. We are most interested, however, in Joseph Smith Jr.’s place in the visionary culture. How did his revelations compare to the stories in the pamphlets? Of all the pamphlets, the one most like any of Joseph’s revelations was The Religious Experience of Norris Stearns, Written by Divine Command, Shewing the Marvellous Dealings of God to His Soul, and the Miraculous Manner in which He Was Delivered from the Jaws of Death and Hell; and His Soul Set at Liberty,—Likewise His Appointment to the Ministry; and Commision from on High, to Preach the Gospel to Every Creature, published in 1815.”

“Inspired or not, Stearns’s pamphlet and the writings of the other vernacular visionaries dispel the idea that revelations were unknown until the First Vision opened the heavens in 1820.”

“Precedents existed for a young boy offering a simple account of his experience. The visionaries did not argue for the reality of their visions, apparently not troubling themselves with the questions of skeptics. The writers simply stated the facts of their visions, as if awed and impressed themselves by what transpired. That voice suited Joseph perfectly, and he adopted it as his own with immense success in his simple narrative of innocence overtaken by divinity.”

Norris Stearns, The Religious Experience of Norris Stearns, Written by Divine Command, Public Domain, 1815

“The public are here presented with a book written by an illiterate youth, who has been highly favoured of God, and shown many things, which he is now commanded to write. He earnestly solicits the candid attention of every reader, that it may not stand (as the useless Parenthesis) among the other books of the world; for it is written in obedience to the Divine Command, as a Testimony to show his Calling. Care has been taken, that nothing should be written, but by the immediate command of the Lord; whose Servant and Prophet I am.” 

“My Father was once a praying man, and belonged to the Baptist Church in Leyden; but not having faith in ceremonial ordinances, and dead forms of religion, he withdrew from their meetings, and was soon given up to the buffetings of Satan, that his soul might be saved in the day of our Lord Jesus.”

“At length, as I lay apparently upon the brink of eternal woe, seeing nothing but death before me, suddenly there came a sweet flow of the love of God to my soul, which gradually increased. At the same time, there appeared a small gleam of light in the room, above the brightness of the sun, then at his meridian, which grew brighter and brighter: As this light and love increased, my sins began to separate, and the Mountain removed towards the east. At length, being in an ecstacy of joy, I turned to the other side of the bed, (whether in the body or out I cannot tell, God knoweth) there I saw two spirits, which I knew at the first sight. But if I had the tongue of an Angel I could not describe their glory, for they brought the joys of heaven with them. One was God, my Maker, almost in bodily shape like a man. His face was, as it were a flame of Fire, and his body, as it had been a Pillar and a Cloud. In looking steadfastly to discern features, I could see none, but a small glimpse would appear in some other place. Below him stood Jesus Christ my Redeemer, in perfect shape like a man—His face was not ablaze, but had the countenance of fire, being bright and shining. His Father’s will appeared to be his! All was condescension, peace, and love!! I was filled with the flame, and the glory of God. I thought one spark more in my soul would have destroyed this mortal frame!! I was happy!!! Happy!!! Happy!!! I wanted ten thousand tongues to sing their sweet, their glorious praise!! It was a heaven here below for the space of half an hour!! But how infinitely short must I come of deferring their glory, for want of language to paint my feelings! For the joys of heaven far surpass all bounds of description, or human conception, that christians here below come infinitely short of forming a competent idea of the joys that await the righteous. ‘Eye hath not seen, nor heard, neither hath it entered into the heart of man to conceive of the good things the Father hath prepared for them that love him. 

They did not make use of words, vocally, to communicate ideas as we do, for spirit communicateth to spirit without words, and so methinks it will be in the day of eternity. In their countenance were all their words, and their conversation was sweeter than an audible voice. The Father said, 

‘You may go with us, to the invisible word and be happy as many are, but cannot come into our immediate presence, and be so happy as some till that mountain of sin is taken away; for it must ever remain in your sight and keep you back; for, says Christ (with great pleasantness, and a smile upon his countenance) you came not unto me that it might be removed; but I unto you, therefore, your happiness cannot be so great: For you should have come unto me, that your sins might be forgiven, then would this mountain have been taken away that you might go and be with us. But now, says the Father, (after a pause) if you stay and come unto Christ as you ought before: Humble yourself, and ask of him that you sins may be forgiven; and learn of him for he is meek and lowly of mind, and will show you all that you must do, and are faithful in doing whatsoever is made known to you; then will this mountain of sin be taken away that you may be with us in our presence forever.’

Being now left to the freedom of my choice, I hardly knew what to do, for when I beheld their glory, my soul leaped to go; but viewing the mountain of sin, which was ever to remain in my sight, I concluded in my mind, that I would stay in the world, and come unto Christ that it might be taken away.”

Church and Gospel Questions, “Multiple Accounts of the First Vision,” Topics, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Joseph Smith’s First Vision was a transcendent moment in human history. While other people in his day wrote of spiritual visions, their accounts all remained stories of personal conversion.”

“The 1832 account of the First Vision shares some language also found in the conversion narratives of other Christians in his day.”

Richard L. Anderson, “Joseph Smith’s Testimony of the First Vision,” Ensign, April 1996

“All visions are not made in heaven, though that does not need discussion here. Books downgrading Joseph Smith tend to equate the First Vision with private revelations of forgiveness that are sometimes recorded in nineteenth-century memoirs.”

Gospel Topics Essays, “First Vision Accounts,” Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“The earliest known account of the First Vision, the only account written in Joseph Smith’s own hand, is found in a short, unpublished autobiography Joseph Smith produced in the second half of 1832.”

James B. Allen, “The Significance of Joseph Smith’s First Vision in Mormon Thought,” BYU Religious Studies Center

“According to Joseph Smith, he told the story of the vision immediately after it happened in the early spring of 1820. As a result, he said, he received immediate criticism in the community. There is little, if any, evidence, however, that by the early 1830s Joseph Smith was telling the story in public. At least, if he was telling it, no one seemed to consider it important enough to record it at the time, and no one was criticizing him for it.” 

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“At first, Joseph was reluctant to talk about his vision. Most early converts probably never heard about the 1820 vision.” Ch. 2

“All he would report was that he had learned for himself that Presbyterianism was not true. His refusal to say more may have been the natural reticence of a teenage boy keeping his own counsel, or he may have held back for fear of ridicule.” Ch. 2

“The villagers had no idea that the nondescript farm boy who occasionally appeared in town to buy a paper for his father had any ambition or religious character. He seemed slow and “destitute of genius” or lazy and superstitious. The townspeople who later recorded their memories thought of the family as treasure-seekers, not eager Christians. Nothing the townspeople knew about Joseph or the Smiths prepared them for his claims to revelation.” Ch. 2

“The date of Lucy Smith’s engagement to Presbyterianism remains a matter of debate. It is possible to argue plausibly that she did not join until later Palmyra revivals in 1824.” Ch. 2, footnote 30 

Richard Lyman Bushman, “The Visionary World of Joseph Smith,” BYU Studies, Brigham Young University

“One might expect Joseph Smith to preface the Doctrine and Covenants with the story of the First Vision, as Mormon missionaries later handed out the pamphlet Joseph Smith’s Own Story to prospective converts. But judging from the written record, the First Vision story was little known in the early years. For twenty years after the vision occurred, Joseph Smith published nothing about the vision of the Father and the Son to link him to the other visionaries.”

James B. Allen, “Eight Contemporary Accounts of Joseph Smith’s First Vision - What Do We Learn from Them?” Improvement Era, April 1970

“Apparently Joseph Smith did not relate his First Vision very widely during the early years of Church history, for neither Mormon nor non-Mormon publications of the 1830s carried accounts of it.”

“Because of the absence of the vision from early publications, one hostile writer suggested in 1945 that Joseph Smith did not even “make up” the story until 1835 or later.”

“There is no contemporary evidence (i.e., documents from the 1820s) to show that Joseph Smith told his story very widely in 1820; and it is not clear, even from his own accounts, how long he continued to tell it.”

“The claims of a 14-year-old boy were hardly something the ministers would record.”

Church and Gospel Questions, “Multiple Accounts of the First Vision,” Topics, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Early Church members sometimes narrated the Restoration without referencing the First Vision. For example, Joseph Smith’s mother, Lucy, and his brother William both left accounts that began with the angel Moroni’s visit in 1823 and did not reference the appearance of the Father and the Son. Similarly, Oliver Cowdery’s earliest published account of the Restoration begins with Moroni’s appearance. Joseph himself did not emphasize or speak frequently about the vision in public for many years.”

“On the other hand, Joseph frequently testified of the visitation of Moroni and the translation of the Book of Mormon.”

First Vision Accounts FAQ, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Because Church members created few records during the early 1830s, it is unclear how much Joseph Smith shared the story of the First Vision with others. Early Saints usually spoke of the coming forth of the Book of Mormon as the starting point of the Restoration and the most important evidence of Joseph’s calling.”

Pearl of Great Price, Joseph Smith History 1:21-23

“Some few days after I had this vision, I happened to be in company with one of the Methodist preachers, who was very active in the before mentioned religious excitement; and, conversing with him on the subject of religion, I took occasion to give him an account of the vision which I had had. I was greatly surprised at his behavior; he treated my communication not only lightly, but with great contempt, saying it was all of the devil, that there were no such things as visions or revelations in these days; that all such things had ceased with the apostles, and that there would never be any more of them.

I soon found, however, that my telling the story had excited a great deal of prejudice against me among professors of religion, and was the cause of great persecution, which continued to increase; and though I was an obscure boy, only between fourteen and fifteen years of age, and my circumstances in life such as to make a boy of no consequence in the world, yet men of high standing would take notice sufficient to excite the public mind against me, and create a bitter persecution; and this was common among all the sects—all united to persecute me.

 It caused me serious reflection then, and often has since, how very strange it was that an obscure boy, of a little over fourteen years of age, and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, and in a manner to create in them a spirit of the most bitter persecution and reviling. But strange or not, so it was, and it was often the cause of great sorrow to myself.”

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah 

“Once Joseph discovered that sharing his vision only turned his neighbors against him, he kept it mostly to himself, content with the knowledge God had given him. Later, after he moved away from New York, he tried to record his sacred experience in the woods.” Ch. 2

“In the years that followed, he recounted the vision more publicly, drawing on scribes who could help him better express what defied all description.” Ch. 2

Church and Gospel Questions, “Multiple Accounts of the First Vision,” Topics, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Joseph Smith did not create any autobiographical records during the first 24 years of his life. He grew up in a family that was literate, but he received little formal education. We know he found it difficult to express himself in writing.”

Richard L. Anderson, “Joseph Smith’s Testimony of the First Vision,” Ensign, April 1996

“Can a record be accurate if made eighteen years after the fact? Of course, if the experience is profound. Famous people who write their life’s history usually have no diary of their early years, and Joseph Smith was intellectually mature at age thirty-two when he remembered his prayer in the grove at fourteen.”

Church History Topics, “Introduction,” First Vision, Books and Lessons, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Joseph shared and documented the First Vision on multiple occasions; he wrote or assigned scribes to write four different accounts of the vision.”

Church and Gospel Questions, “Multiple Accounts of the First Vision,” Topics, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Joseph published two accounts of the First Vision. The most well-known was canonized and can be found in the Pearl of Great Price. Two unpublished accounts, recorded in Joseph Smith’s earliest autobiography and in his journal, were generally unknown until they were published by the Church in the 1960s.”

Gospel Topics Essays, “First Vision Accounts,” Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Besides these accounts from Joseph Smith himself, five accounts were written by contemporaries who heard Joseph Smith speak about the vision.”

Gospel Topics Essays, “First Vision Accounts,” Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“The two unpublished accounts, recorded in Joseph Smith’s earliest autobiography and a later journal, were generally forgotten until historians working for The Church of Jesus Christ of Latter-day Saints rediscovered and published them in the 1960s.”

James B. Allen, “Eight Contemporary Accounts of Joseph Smith’s First Vision - What Do We Learn from Them?” Improvement Era, April 1970

“Here printed for the first time is a report on eight different accounts of the First Vision.”

Richard L. Anderson, “Joseph Smith’s Testimony of the First Vision,” Ensign, April 1996

“We now know of nine contemporary reports from the Prophet himself or from those who personally heard him relate his first vision.”

The Joseph Smith Papers, on the 1832 Account: Joseph Smith, History, circa 1832, Source Note

“Photocopy and microfilm images of the book, as well as an inspection of the conservation work now present in the volume, indicate that the text block separated from the binding at some point. Also, the initial three leaves containing the history were excised from the volume (footnote 3: These eight leaves have not been located). The eight inscribed leaves in the back of the volume may have been cut out at the same time. Manuscript evidence suggests that these excisions took place in the mid-twentieth century. A tear on the third leaf, which evidently occurred during its excision, was probably mended at the time. This tear was mended with clear cellophane tape, which was invented in 1930. The three leaves of the history certainly had been removed by 1965, when they were described as “cut out,”although they were archived together with the letterbook.”

Stan Larson, "Another Look at Joseph Smith's First Vision," Dialogue: A Journal of Mormon Thought 47, no. 2 (Summer 2014): 41

“Although the editors of the Histories volume of the Joseph Smith Papers do not discuss why the 1832 history was excised, we can speculate about who might have removed the leaves, and why. Because we know that the missing pages were kept in the office safe of Joseph Fielding Smith, it is unlikely that the leaves were removed simply in accordance with the archival practice of separating collections based on content. We can also surmise that one of the senior members of the Church Historian’s Office would have been responsible for the decision to keep the pages separate; it was probably Joseph Fielding Smith himself… There are no available records of the reasoning behind the decision to keep the 1832 account from becoming widely known, but the history of denying researchers access to the account suggests some uneasiness about its contents.”

LaMar Petersen, The Creation of the Book of Mormon: An Historical Inquiry (Salt Lake City: Freethinker Press, 1998), xii

“The most noteworthy [meetings with LDS General Authorities] were six sessions in which my wife and I spent with Levi Edgar Young in 1952. He was forthright in discussing Mormon problems in history and theology, but always in loyal church terms… He told us of a “strange account” (Young’s own term) of the First Vision, which he thought was written in Joseph’s own hand and which had been concealed for 120 years in a locked vault. He declined to tell us details, but stated that it did not agree entirely with the official version. Jesus was the center of the vision, but God was not mentioned. I respected Young’s wish that the information be withheld until after his death.”

First Vision Accounts FAQ, Gospel Library, Church of Jesus Christ of Latter-day Saints

“While scholars have long been aware of Joseph Smith’s accounts of his First Vision, Church leaders and manuals have almost always drawn from the narrative found in the published history of Joseph Smith, which he began in 1838. This version is found in the Pearl of Great Price.”

“Joseph’s 1832 history was written in a record later used as a letter book. As with many other early and valuable records, Church Historian Joseph Fielding Smith appears to have limited access to this account for a period, but he later made it available to researchers. In 1965 a graduate student from Brigham Young University obtained permission to publish a transcript of this history, making it more accessible to researchers and the public.”

“During the mid-20th century, Church Historian Joseph Fielding Smith kept several valuable historical artifacts in a safe in his office. The bound volume in which Joseph Smith wrote his 1832 history was likely a part of this collection.”

“Scholars with the Joseph Smith Papers have concluded that someone—likely a member of the Historian’s Office staff—removed the pages of the 1832 history from its bound volume sometime between 1930 and 1965. Some people have seen a conspiracy to hide history in this action.”

“There is nothing about the 1832 account that would merit cutting it out and hiding it.”

When the event occurred

1832 Account: Circa Summer 1832 History, First Vision Accounts, Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“And the Lord heard my cry in the wilderness, and while in the attitude of calling upon the Lord, in the sixteenth year of my age, a pillar of light above the brightness of the sun at noonday came down from above and rested upon me.”

1835 Account: Journal, 9–11 November 1835, First Vision Accounts, Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“I was about fourteen years old when I received this first communication.”

1838 Account: Pearl of Great Price, Joseph Smith History 1

“I was at this time in my fifteenth year.”

“It was on the morning of a beautiful, clear day, early in the spring of eighteen hundred and twenty.”

“I was an obscure boy, only between fourteen and fifteen years of age.”

1842 Account: “Church History,” 1 March 1842 (Wentworth Letter), First Vision Accounts, Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“When about fourteen years of age, I began to reflect upon the importance of being prepared for a future state.”

Joseph’s reason for praying in the grove

1832 Account: Circa Summer 1832 History, First Vision Accounts, Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“My mind became exceedingly distressed, for I became convicted of my sins, and by searching the scriptures I found that mankind did not come unto the Lord but that they had apostatized from the true and living faith, and there was no society or denomination that was built upon the gospel of Jesus Christ as recorded in the New Testament.”

“Therefore, I cried unto the Lord for mercy, for there was none else to whom I could go and obtain mercy.”

1835 Account: Journal, 9–11 November 1835, First Vision Accounts, Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Being wrought up in my mind respecting the subject of religion, and looking at the different systems taught the children of men, I knew not who was right or who was wrong. And considering it of the first importance that I should be right in matters that involve eternal consequences, being thus perplexed in mind I retired to the silent grove and bowed down before the Lord.”

“Information was what I most desired at this time, and with a fixed determination to obtain it, I called upon the Lord for the first time in the place above stated.”

1838 Account: Pearl of Great Price, Joseph Smith History 1

“In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be right, which is it, and how shall I know it?”

“How to act I did not know, and unless I could get more wisdom than I then had, I would never know; for the teachers of religion of the different sects understood the same passages of scripture so differently as to destroy all confidence in settling the question by an appeal to the Bible. At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs, that is, ask of God. I at length came to the determination to “ask of God,” concluding that if he gave wisdom to them that lacked wisdom, and would give liberally, and not upbraid, I might venture. So, in accordance with this, my determination to ask of God, I retired to the woods to make the attempt.”

“My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join.”

1842 Account: “Church History,” 1 March 1842 (Wentworth Letter), First Vision Accounts, Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Considering that all could not be right, and that God could not be the author of so much confusion, I determined to investigate the subject more fully, believing that if God had a church it would not be split up into factions, and that if he taught one society to worship one way, and administer in one set of ordinances, he would not teach another principles which were diametrically opposed.”

The number of personages Joseph saw in vision

1832 Account: Circa Summer 1832 History, First Vision Accounts, Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“I was filled with the spirit of God, and the Lord opened the heavens upon me and I saw the Lord. And he spake unto me.”

“The Lord was with me.”

1835 Account: Journal, 9–11 November 1835, First Vision Accounts, Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“A personage appeared in the midst of this pillar of flame, which was spread all around and yet nothing consumed. Another personage soon appeared, like unto the first.”

“And I saw many angels in this vision.”

1838 Account: Pearl of Great Price, Joseph Smith History 1

“When the light rested upon me I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other—This is My Beloved Son. Hear Him!”

1842 Account: “Church History,” 1 March 1842 (Wentworth Letter), First Vision Accounts, Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“I was enwrapped in a heavenly vision and saw two glorious personages who exactly resembled each other in features and likeness, surrounded with a brilliant light which eclipsed the sun at noonday.”

The message delivered to Joseph in the vision

1832 Account: Circa Summer 1832 History, First Vision Accounts, Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“And he spake unto me, saying, “Joseph, my son, thy sins are forgiven thee. Go thy way, walk in my statutes, and keep my commandments. Behold, I am the Lord of glory. I was crucified for the world, that all those who believe on my name may have eternal life. Behold, the world lieth in sin at this time, and none doeth good, no, not one. They have turned aside from the gospel and keep not my commandments. They draw near to me with their lips while their hearts are far from me. And mine anger is kindling against the inhabitants of the earth, to visit them according to their ungodliness and to bring to pass that which hath been spoken by the mouth of the prophets and apostles. Behold and lo, I come quickly, as it is written of me, in the cloud, clothed in the glory of my Father.”

1835 Account: Journal, 9–11 November 1835, First Vision Accounts, Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“He said unto me, “Thy sins are forgiven thee.” He testified unto me that Jesus Christ is the son of God.”

1838 Account: Pearl of Great Price, Joseph Smith History 1

“One of them spake unto me, calling me by name and said, pointing to the other—This is My Beloved Son. Hear Him!”

“I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: “they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.” He again forbade me to join with any of them; and many other things did he say unto me, which I cannot write at this time.”

1842 Account: “Church History,” 1 March 1842 (Wentworth Letter), First Vision Accounts, Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“They told me that all religious denominations were believing in incorrect doctrines and that none of them was acknowledged of God as his church and kingdom. And I was expressly commanded to “go not after them,” at the same time receiving a promise that the fulness of the gospel should at some future time be made known unto me.”

Harmonizing the accounts

First Vision Accounts FAQ, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Joseph’s accounts are excellent examples of how people narrate their experiences over time for different audiences.”

“His accounts were produced under varying circumstances: writing a private history, recounting his life to visitors in his home, dictating his life story for publication, or responding to an inquiry from a reporter. In each case, he drew on memories of the event that he felt were most relevant for the audience.”

“Differences between the accounts also show how Joseph’s understanding and perspective expanded with time, experience, and further revelation.”

“Most of us can relate to the difficulty of remembering precise dates, even for some of the important events in our lives.”

Richard L. Anderson, “Joseph Smith’s Testimony of the First Vision,” Ensign, April 1996

“What are the main problems of interpreting so many accounts? The first problem is the interpreter. One person perceives harmony and interconnections while another overstates differences.”

“Combining all reliable reports will recreate the basics of Joseph Smith’s quest and conversation with the Father and Son.”

Gospel Topics Essays, “First Vision Accounts,” Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“The various accounts of the First Vision tell a consistent story, though naturally they differ in emphasis and detail. Historians expect that when an individual retells an experience in multiple settings to different audiences over many years, each account will emphasize various aspects of the experience and contain unique details.”

“Yet despite the differences, a basic consistency remains across all the accounts of the First Vision. Some have mistakenly argued that any variation in the retelling of the story is evidence of fabrication.”

“Another way of reading the 1832 account is that Joseph Smith referred to two beings, both of whom he called ‘Lord.’”

“Knowing the truth of Joseph Smith’s testimony requires each earnest seeker of truth to study the record and then exercise sufficient faith in Christ to ask God in sincere, humble prayer whether the record is true. If the seeker asks with the real intent to act upon the answer revealed by the Holy Ghost, the truthfulness of Joseph Smith’s vision will be manifest.”

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“Sometime in this dark period, Joseph attended Methodist meetings with Emma, probably to placate her family. One of Emma’s uncles preached as a Methodist lay minister, and a brother-in-law was class leader in Harmony. Joseph was later said to have asked to be enrolled in the class. Joseph Lewis, a cousin of Emma’s, rose in wrath when he found Joseph’s name. Lewis objected to the inclusion of a “practicing necromancer” on the Methodist roll. He confronted Joseph and demanded repentance or removal. For some reason Joseph’s name remained on the roll for another six months.” Ch. 3

Wilhelm Wymetal, “Joseph Smith, the Prophet, his Family, and his Friends,” 1886, p. 80

“While Smith was in Harmony he made the above statements, in our presence, to Rev. N. Lewis. It was here, also, that he joined the Methodist Episcopal Church. He presented himself in a very serious and humble manner, and the minister, not suspecting evil, put his name on the class-book in the absence of some of the official members, among whom was the undersigned, Joseph Lewis, who, when he learned what was done, took with him Joshua McKune and had a talk with Smith.”

Latter Day Saints’ Messenger and Advocate, Vol. 1, February 5, 1835, Institute for Religious Research

“This would bring the date down to the year 1823… He continued to call upon the Lord in secret for a full manifestation of divine approbation, and for, to him, the all important information, if a Supreme being did exist, to have an assurance that he was accepted of him.”

“On the evening of the 21st of September, 1823, previous to retiring to rest, our brother’s mind was unusually wrought up on the subject which had so long agitated his mind - his heart was drawn out in fervent prayer, that earth, to him, had lost its claims, and all he desired was to be prepared in heart to commune with some kind of messenger who could communicate to him the desired information of his acceptance with God.”

Book of Mormon, Title Page of the Book of Mormon

“And also to the convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God, manifesting himself unto all nations.”

Book of Mormon, The Testimony of Three Witnesses

“And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen.”

Book of Mormon, 2 Nephi 31:21

“And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God. And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen.”

Book of Mormon, Mosiah 7:27

“And because he said unto them that Christ was the God, the Father of all things, and said that he should take upon him the image of man, and it should be the image after which man was created in the beginning; or in other words, he said that man was created after the image of God, and that God should come down among the children of men, and take upon him flesh and blood, and go forth upon the face of the the earth—”

Book of Mormon, Mosiah 13:33-35

“For behold, did not Moses prophesy unto them concerning the coming of the Messiah, and that God should redeem his people? Yea, and even all the prophets who have prophesied ever since the world began—have they not spoken more or less concerning these things?

Have they not said that God himself should come down among the children of men, and take upon him the form of man, and go forth in mighty power upon the face of the earth?

Yea, and have they not said also that he should bring to pass the resurrection of the dead, and that he, himself, should be oppressed and afflicted?”

Book of Mormon, Mosiah 15:1-4

“And now Abinadi said unto them: I would that ye should understand that God himself shall come down among the children of men, and shall redeem his people.

And because he dwelleth in flesh he shall be called the Son of God, and having subjected the flesh to the will of the Father, being the Father and the Son—

The Father, because he was conceived by the power of God; and the Son, because of the flesh; thus becoming the Father and Son—

And they are one God, yea, the very Eternal Father of heaven and of earth.”

Book of Mormon, Mosiah 16:15

“Teach them that redemption cometh through Christ the Lord, who is the very Eternal Father. Amen.”

Book of Mormon, Alma 11:38-40

“Now Zeezrom saith again unto him: Is the Son of God the very Eternal Father?

And Amulek said unto him: Yea, he is the very Eternal Father of heaven and of earth, and all things which in them are; he is the beginning and the end, the first and the last;

And he shall come into the world to redeem his people; and he shall take upon him the transgressions of those who believe on his name; and these are they that shall have eternal life, and salvation cometh to none else.”

Book of Mormon, Alma 11:44

“Now, this restoration shall come to all, both old and young, both bond and free, both male and female, both the wicked and the righteous; and even there shall not so much as a hair of their heads be lost; but every thing shall be restored to its perfect frame, as it is now, or in the body, and shall be brought and be arraigned before the bar of Christ the Son, and God the Father, and the Holy Spirit, which is one Eternal God, to be judged according to their works, whether they be good or whether they be evil.”

Book of Mormon, Mormon 7:7

“And he hath brought to pass the redemption of the world, whereby he that is found guiltless before him at the judgment day hath it given unto him to dwell in the presence of God in his kingdom, to sing ceaseless praises with the choirs above, unto the Father, and unto the Son, and unto the Holy Ghost, which are one God, in a state of happiness which hath no end.”

Book of Mormon, Ether 3:14

"Behold, I am he who was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have life, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters."

Book of Mormon, 1 Nephi, Chapter III, 1830, The Joseph Smith Papers

“And he said unto me, Behold, the virgin which thou seest, is the mother of God, after the manner of the flesh.”

Book of Mormon, 1 Nephi 11:18, 1837

“And he said unto me: Behold, the virgin whom thou seest is the mother of the Son of God, after the manner of the flesh.”

Book of Mormon, 1 Nephi, Chapter III, 1830, The Joseph Smith Papers

“And the angel said unto me, behold the Lamb of God, yea, even the Eternal Father! Knowest thou the meaning of the tree which thy father saw?”

Book of Mormon, 1 Nephi 11:21, 1837

“And the angel said unto me: Behold the Lamb of God, yea, even the Son of the Eternal Father! Knowest thou the meaning of the tree which thy father saw?”

Book of Mormon, 1 Nephi, Chapter III, 1830, The Joseph Smith Papers

“And it came to pass that the angel spake unto me again, saying, look! And I looked and beheld the Lamb of God, that he was taken by the people; yea, the Everlasting God, was judged of the world; and I saw and bear record.”

Book of Mormon, 1 Nephi 11:32, 1837

“And it came to pass that the angel spake unto me again, saying: Look! And I looked and beheld the Lamb of God, that he was taken by the people; yea, the Son of the everlasting God was judged of the world; and I saw and bear record.”

Book of Mormon, 1 Nephi, Chapter III, 1830, The Joseph Smith Papers

“The Lamb of God is the Eternal Father and the Saviour of the world; and that all men must come unto Him, or they cannot be saved.”

Book of Mormon, 1 Nephi 13:40, 1837

“The Lamb of God is the Son of the Eternal Father, and the Savior of the world; and that all men must come unto him, or they cannot be saved.”

Doctrine and Covenants 20:28, 1829-1830

“Which Father, Son, and Holy Ghost are one God, infinite and eternal, without end. Amen.”

Doctrine and Covenants 35:2, December 7, 1830

“I am Jesus Christ, the Son of God, who was crucified for the sins of the world, even as many as will believe on my name, that they may become the sons of God, even one in me as I am one in the Father, as the Father is one in me, that we may be one.”

Doctrine and Covenants 76:1, February 16, 1832

“Hear, O ye heavens, and give ear, O earth, and rejoice ye inhabitants thereof, for the Lord is God, and beside him there is no Savior.”

Doctrine and Covenants 93:1-3, May 6, 1833

“Verily, thus saith the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am; 

And that I am the true light that lighteth every man that cometh into the world; 

And that I am in the Father, and the Father in me, and the Father and I are one.”

New Testament, Luke 10:22, before Joseph Smith Translation

“All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.”

Joseph Smith Translation, New Testament Luke 10:22

“All things are delivered to me of my Father: and no man knoweth that the Son is the Father, and the Father is the Son, but him to whom the Son will reveal it.”

New Testament, 1 Timothy 2:4-5, before Joseph Smith Translation

“Who will have all men to be saved, and to come unto the knowledge of the truth.

For there is one God, and one mediator between God and men, the man Christ Jesus;.”

Joseph Smith Translation, New Testament 1 Timothy 2:4

“Who is willing to have all men to be saved, and to come unto the knowledge of the truth which is in Christ Jesus, who is the Only Begotten Son of God, and ordained to be a Mediator between God and man; who is one God, and hath power over all men.”

Lectures on Faith, “Lecture Fifth, Of Faith,” Doctrine and Covenants 1835, The Joseph Smith Papers.

“We shall, in this lecture speak of the Godhead: we mean the Father, Son and Holy Spirit.

There are two personages who constitute the great, matchless, governing and supreme power over all things — by whom all things were created and made, that are created and made, whether visible or invisible: whether in heaven, on earth, or in the earth, under the earth, or throughout the immensity of space—They are the Father and the Son: The Father being a personage of spirit, glory and power: possessing all perfection and fulness: The Son, who was in the bosom of the Father, a personage of tabernacle, made, or fashioned like unto man.”

“He is also the express image and likeness of the personage of the Father: possessing all the fulness of the Father, or, the same fulness with the Fathe[r]; being begotten of him, and was ordained from before the foundation of the world to be a propitiation for the sins of all those who should believe on his name, and is called the Son because of the flesh.”

“And he being the only begotten of the Father, full of grace and truth, and having overcome, received a fulness of the glory of the Father—possessing the same mind with the Father, which mind is the Holy Spirit, that bears record of the Father and the Son, and these three are one, or in other words, these three constitute the great, matchless, governing and supreme power over all things: by whom all things were created and made, that were created and made: and these three [p. 53] constitute the Godhead, and are one.”

“Q. How many personages are there in the Godhead?

A. Two: the Father and the Son.”

“Q. What is the Father?

A. He is a personage of glory and power.”

“Q. What is the Son?

A. First, he is a personage of tabernacle.”

“Q. Why was he called the Son?

A— Because of the flesh.”

“Q. Do the Father and the Son possess the same mind?

A. They do.”

“Q. What is this mind?

A. The Holy Spirit.”

Evening & Morning Star, “The Excellence of Scripture,” July 1832

“The Scriptures discover not only matters of importance, but of the greatest depth and mysteriousness… Such are the eternal purposes and decrees of God, the doctrine of the Trinity, the incarnation of the Son of God, and the manner of the operation of the Spirit of God upon the souls of men, which are all things of great weight and moment for us to understand and believe that they are.”

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“The gods in Joseph Smith’s heaven are not distinct, willful personalities pursuing their own purposes. The Christian trinity was Joseph’s model; the gods are one as Christ and the Father are one, distinct personalities unified in purpose and will.” Ch. 29

First Vision Accounts FAQ, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Some early Church members spoke of Joseph’s first visionary experience as an encounter with angels.”

“Early Saints usually spoke of the coming forth of the Book of Mormon as the starting point of the Restoration and the most important evidence of Joseph’s calling.”

“Joseph’s family, like other early members of the Church, were accustomed to thinking of the appearance of Moroni as the beginning of the Prophet’s calling.”

Lucy Mack Smith, History, 1844–1845, Page [10], bk. 3, The Joseph Smith Papers

“One evening we were sitting till quite late conversing upon the subject of the diversity of churches that had risen up in the world and the many thousand opinions in existence as to the truths contained in scripture Joseph who never said many words upon any subject but always seemed to reflect more deeply than common persons of his age upon everything of a religious nature This After we ceased conversation he went to bed <​and was pondering in his mind which of the churches were the true one.​> an but he had not laid there long till <​he saw​> a bright <​light​> entered the room where he lay he looked up and saw an angel of the Lord stood <​standing​> by him The angel spoke I perceive that you are enquiring in your mind which is the true church there is not a true church on Earth No not one Nor <​and​> has not been since Peter took the Keys <​of the Melchesidec priesthood after the order of God​> into the Kingdom of Heaven the churches that are now upon the Earth are all man made churches.”

Orson Pratt, A[n] Interesting Account of Several Remarkable Visions, 1840, p. 5, The Joseph Smith Papers

“It continued descending, slowly, until it rested upon the earth, and he was enveloped in the midst of it. When it first came upon him, it produced a peculiar sensation throughout his whole system; and, immediately, his mind was caught away, from the natural objects with which he was surrounded; and he was enwrapped in a heavenly vision, and saw two glorious personages, who exactly resembled each other in their features or likeness. He was informed, that his sins were forgiven.”

William Smith, “The Congressional Observer," 3 July 1841, 1, also in Early Mormon Documents 1:478

“About the year 1823, there was a revival of religion in that region and Joseph was one of several hopeful converts ... While his mind was perplexed with this subject, he prayed for divine direction; and afterwards was awaked one night by an extraordinary vision. The glory of the Lord filled the chamber with a dazzling light, and a glorious angel appeared to him, conversed with him, and told him that he was a chosen vessel unto the lord to make known true religion.”

Orson Hyde, Ein Ruf aus der Wüste (A Cry out of the Wilderness), 1842, extract, English translation, The Joseph Smith Papers

“On one occasion, he went to a small grove of trees near his father’s home and knelt down before God in solemn prayer.”

“At this sacred moment, the natural world around him was excluded from his view, so that he would be open to the presentation of heavenly and spiritual things. Two glorious heavenly personages stood before him, resembling each other exactly in features and stature. They told him that his prayers had been answered and that the Lord had decided to grant him a special blessing. He was also told that he should not join any of the religious sects or denominations, because all of them erred in doctrine and none was recognized by God as his church and kingdom.”

Brigham Young, “The Constitution and Government of The United States Rights and Policy of the Latter-day Saints. A Discourse by President Brigham Young, Delivered in the Tabernacle, Great Salt Lake City, Feb 18, 1855.” Journal of Discourses, Volume 2, p. 171, L. Tom Perry Special Collections, Harold B. Lee Library, Brigham Young University

“The Lord sent forth His angel to reveal the truths of heaven as in times past, even as in ancient days. This should have been hailed as the greatest blessing which could have been bestowed upon any nation, kindred, tongue, or people. It should have been received with hearts of gratitude and gladness, praise and thanksgiving. 

But as it was in the days of our Savior, so was it in the advent of this new dispensation. It was not in accordance with the notions, traditions, and pre-conceived ideas of the American people. The messenger did not come to an eminent divine of the so-called orthodoxy, he did not adopt their interpretation of the Holy Scriptures. The Lord did not come with the armies of heaven, to communicate to the meek, the lowly, the youth of humble origin, the sincere enquirer after the knowledge of God. Be He did send His angel to this same obscure person, Joseph Smith june., who afterwards became a Prophet, Seer, and Revelator, and informed him that he should not join any of the religious sects of the day, for they were all wrong; that they were following the precepts of men instead of the Lord Jesus; that He had a work for him to perform, inasmuch as he should prove faithful before Him.”

Wilford Woodruff, “The Church and Kingdom of God, and the Churches and Kingdoms of Men. A Sermon by Elder Wilford Woodruff, Delivered in the Tabernacle, G. S. L. City, Feb. 25, 1855.” Journal of Discourses, Volume 2, p. 196-197, L. Tom Perry Special Collections, Harold B. Lee Library, Brigham Young University

“The Gospel has gone forth in our day in its true glory, power, order, and light, as it always did when God had a people among men that He acknowledged. That same organization and Gospel that Christ died for, and the Apostles spilled their blood to vindicate, is again established in this generation. How did it come? Be the ministering of an holy angel from God, out of heaven, who held converse with man, and revealed unto him the darkness that enveloped the world, and unfolded unto him the gross darkness that surrounded the nations, those scenes that should take place in this generation, and would follow each other in quick succession, even unto the coming of the Messiah. The angel taught Joseph Smith those principles which are necessary for the salvation of the world; and the Lord gave him commandments, and sealed upon him the Priesthood, and gave him power to administer the ordinances of the house of the Lord. He told him the Gospel was not among men, and that there was not a true organization of His kingdom in the world, that the people had turned away from His true order, changed the ordinances, and broken the everlasting covenant, and inherited lies and things wherein there was no profit. He told him the time had come to lay the foundation of the establishment of the Kingdom of God among men for the last time, preparatory to the winding up scene. Joseph was strengthened by the Spirit and power of God, and was enabled to listen to the teachings of the angel. He told him he should be made an instrument in the hands of the Lord, if he kept His commandments, in doing a good work upon the earth, that his name should be held in honor by the honest in heart, and in dishonor throughout the nations by the wicked. He told him he should be an instrument in laying the foundation of a work that should gather tens of thousands of the children of men, in the generation in which he lived, from every nation under heaven, who should hear the sound of it through his instrumentality. He told him the nations were wrapt in wickedness and abomination, and that the judgements of God were ready to be poured out upon them in their fullness; that the angels were holding the vials of His wrath in readiness; but the decree is, that they shall not be poured out until the nations are warned, that they was be left without an excuse. 

This man to whom the angel appeared obeyed the Gospel; he received it in meekness and humility, and bowed down before the Lord and worshipped Him, and did the best he could in his illiterate state; he was as it were a mere plow-boy. He laid hold of it with all his heart, though he saw he would have to wage war with sin, and wickedness, and abominations, and the oppositions of the people; he had began to trust in the Lord; and what was the consequence? Wherever the words of the Gospel, which the angel revealed to him, were preached among the children of men, it had its effect.”

Heber C. Kimball, “Truth, Life, and Light--God Acts Through Agents--Obedience Produces Knowledge, Which Supersedes Faith--The Spirit of Man--Revelation and Obedience Thereto, etc.” Journal of Discourses, Volume 6, p. 29, L. Tom Perry Special Collections, Harold B. Lee Library, Brigham Young University

“Now, these  principles to me are plain and simple. Do you suppose that God in person called upon Joseph Smith, our Prophet? God called upon him; but God did not come himself and call, but he sent Peter to do it. Do you not see? He sent Peter and sent Moroni to Joseph, and told him that he had got the plates. Did God come himself? No: he sent Moroni and told him there was a record.”

John Taylor, “The Discord and Wars among Christian Nations Contrasted with the Unity of the Saints, Discourse by Elder John Taylor, delivered in the Tabernacle, Great Salt Lake City, March 1, 1863” Journal of Discourses, Volume 10, p. 127, L. Tom Perry Special Collections, Harold B. Lee Library, Brigham Young University

“Where shall we look for the true order of authority of God? It cannot be found in any nation of Christendom. There is no people that have held communion with God, no true church, priesthood or authority, no medium of communication between God and man for church government, to dictate, regulate, manage and control the affairs of his kingdom upon the earth.

How did this state of things called Mormonism originate? We read that an angel came down and revealed himself to Joseph Smith and manifested unto him in vision the true position of the world in a religious point of view . He was surrounded with light and glory while the heavenly messenger communicated these things unto him.”

George A.  Smith, “Discourse by President George A. Smith, delivered in the Old Tabernacle, Salt Lake City, Nov. 15th, 1863,” Journal of Discourses, Volume 12, p. 334, L. Tom Perry Special Collections, Harold B. Lee Library, Brigham Young University

“Joseph Smith had attended these meetings, and when this result was reached he saw clearly that something was wrong. He had read the Bible and had found that passage in James which says, “If any of you lack wisdom let him ask of God that giveth to all men liberally and upbraideth not,” and taking this literally, he went humbly before the Lord and inquired of Him, and the Lord answered his prayer, and revealed to Joseph, by the ministration of angels, the true condition of the religious world. When the holy angel appeared, Joseph inquired which of all these denominations was right and which he should join, and was told they were all wrong, they had all gone astray, transgressed the laws, changed the ordinances and broken the everlasting covenant, and that the Lord was about to restore the priesthood and establish His Church, which would be the only true and living Church on the face of the whole earth.”

George A.  Smith, “Historical Discourse by President George A. Smith, Delivered in the New Tabernacle, Salt Lake City, June 20, 1869,” Journal of Discourses, Volume 13, p. 77-78, L. Tom Perry Special Collections, Harold B. Lee Library, Brigham Young University

“He was led to pray upon the subject in consequence of the declaration of the Apostle James: “If any of you lack wisdom, let him ask of God that giveth to all men liberally and upbraideth not.” [James, 1st chap,. 5th verse.] He sought the Lord by day and by night, and was enlightened by the vision of an holy angel. When this personage appeared to him, one of his first inquiries was, “Which of the denominations of Christians in the vicinity was right?” He was told they had all gone astray, they had wandered into darkness, and that God was about to restore the Gospel in its simplicity and purity to the earth; he was, consequently directed not to join any one of them, but to be humble and seek the Lord with all his heart, and that from time to time he should be taught and instructed in relation to the right way to serve the Lord.”

John Taylor, “Discourse by President John Taylor, Delivered at Kaysville, on Sunday Afternoon, March 2nd, 1879.” Journal of Discourses, Volume 20, p. 167, L. Tom Perry Special Collections, Harold B. Lee Library, Brigham Young University

“How was it, and which was right? None of them was right, just as it was when Joseph asked the angel which of the sects was right that he might join it. The answer was that none of them are right. What, none of them? No. We will not stop to argue that question; the angel merely told him to join none of them that none of them were right.”

Lucy Mack Smith, The History of Joseph Smith by His Mother Biographical Sketches of Joseph Smith, the Prophet, and His Progenitors for Many Generations, Complete and Unabridged First Edition, Liverpool, 1853, Latter-day Saints Book Depot.

“The first year our crops failed; yet, by selling fruit which grew on the place, we succeeded in obtaining bread for the family, and, by making considerable exertion, we were enabled to sustain ourselves. 

The crops the second year were as the year before—a perfect failure. Mr. Smith now determined to plant once more, and if he should meet with no better success than he had the two preceding years, he would then go to the state of New York, where wheat was raised in abundance. 

The next year an untimely frost destroyed the crops, and being the third year in succession in which the crops had failed, it almost caused a famine.” Ch. 17

“We in a short time arrived at Palmyra, with a small portion of our affects, and barely two cents in cash. When I again met my husband at Palmyra, we were much reduced—not from indolence, but on account of many reverses of fortune, with which our lives had been rather singularly marked.” Ch. 17

“It was now only two years since we entered Palmyra, almost destitute of money, property, or acquaintance.” Ch. 17

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah

“The eruption of Tambora affected weather in North America through the following year. Spring gave way to snowfall and killing frosts, and 1816 passed into memory as the year without a summer. In Vermont, in the northeast corner of the United States, rocky hills had frustrated a farmer named Joseph Smith Sr. for years. But that season, as he and his wife, Lucy Mack Smith, watched their crops shrivel under the relentless frosts, they knew they faced financial ruin and an uncertain future if they stayed where they were.” Ch. 1

“Bad luck and unsuccessful investments had kept the family poor and rootless. Maybe New York would be different.” Ch. 1

“The family soon rented a small house in town and discussed how to get their own farm. The best plan, they decided, was to work until they had enough money for a down payment on land in the nearby woods. Joseph Sr. and the older sons dug wells, split fence rails, and harvested hay for cash, while Lucy and the daughters made and sold pies, root beer, and decorative cloths to provide food for the family.” Ch. 1

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“It was a fateful turning point in the Smith family fortunes. Joseph took the ginseng to New York and contracted for shipment on consignment. He stood to make as much as $4,500 by circumventing the middlemen, but he also assumed the whole burden of risk. And he lost. Stevens’s son sailed for China on the same ship as Joseph’s cargo. On his return, he reported the sad news that the venture had failed, and presented Joseph with a chest of tea as the only compensation. The venture was, in fact, a failure, but not because of a poor market. According to Lucy Smith, Stephen Mack suspected foul play when the young Stevens opened works for crystalizing ginseng and hired eight or ten men. Catching Stevens in his cups, Mack deftly extracted the information that the ginseng had brought a chestful of money. Joseph had been cheated of his just returns. Stevens fled for Canada, and though Joseph set out after him, the pursuit was in vain. Joseph returned from the chase disheartened, perhaps wiser, and financially ruined.” Ch. 1

“Meanwhile the debt for the original inventory of store goods was due. With his shelves empty, Joseph found he had $2,000 in bad debts from his customers and nothing to pay the $1,800 owed in Boston. Forced to the wall, he took the step that blighted the Smith family fortunes for thirty years: he sold the farm. Lucy contributed her $1,000 wedding gift, and the farm went for $800. Lucy said they made the sacrifice to avoid the “embarrassment of debt,” but they soon knew the “embarrassment of poverty.” Ch. 1

“For all of its modest comfort, the life of the Smith family was far from secure. Lucy and Joseph Sr. knew they were unprepared for the two great economic challenges of every nineteenth-century farm family: provision for children as they came of age, and provision for their own old age.” Ch. 1

“Without land, the margin between comfort and mean poverty was too thin. A single calamity could consume their resources and leave them penniless. In 1812 and 1813, calamity struck. Typhoid fever swept through the upper Connecticut Valley and left 6,400 dead in five months. One after another, the Smith family fell ill, until all but the parents lay prostrate.” Ch. 1

“The fever left six-year-old Joseph after two weeks, but a sore formed in his armpit and was wrongly diagnosed as a sprain. After two weeks of intense pain, the doctor identified the true cause and lanced the sore, which discharged a quart of purulent matter. Though that infection healed, Joseph complained of a pain in his left shin and ankle.” Ch. 1

“Until the family moved to New York, Joseph hobbled around on crutches. From age seven to ten, he was either in bed or on crutches. To the end of his life he was slightly lame, possibly because of the trauma.” Ch. 1

“At the end of the Smiths’ year-long stay in Lebanon, medical bills had broken them financially. Around 1814, they moved back across the Connecticut River to Norwich, Vermont, where they rented a farm from “Squire Moredock” and went into “business.” Their low condition and residence in a new village may have left them without credit to tide them over until their first crop, and compelled them, like other poor people, to truck for a living. Sometime before the move to New York, Lucy learned to paint oilcloths, which were popular for floor coverings and tablecloths. Joseph Sr. might have peddled small items and hired out as a farmhand. When their crops failed the first year, they lived on the sale of fruit from their orchard and took work in town.” Ch. 1

“For over a decade, weather, crop failures, creditors, illness, and business failures had battered the Smith household economy.” Ch. 1

“Then, just as the family was about to depart, the old debts rose to plague them. Some of the creditors had not brought their books to the first settlement and waited until the last to make their claim. A departing family was particularly vulnerable at the moment of leave-taking.” Ch. 1

“The creditors took $150 of the funds Lucy had assembled to pay expenses, leaving her only $60 or $80. By the end of the trip she was paying innkeepers with clothing and bits of cloth.” Ch. 1

“For a year and a half after their arrival, the Smiths lived in Palmyra without a farm. Since selling their property in 1803, they had rented land and supplemented farming by hiring out their labor and engaging in small enterprises.” Ch. 2

“Lucy took pride in the Smiths’ accomplishments since they arrived in Palmyra “destitute of friends, house, or employment.” Ch. 2

“But the first draft of her Biographical Sketches told about a humiliation she left out of the final version.” Ch. 2

“She was insulted by the suggestion that the Smiths’ cabin was a cause for shame. “I have tis true suffered many disagreable disapointments in life with regard to property,” she admitted, “but I now find myself very comfortably situated to what any of you are.” Her riches were her family’s virtues. “We owe no man we never distressed any man which circumstance almost invariably attends the Mercantile life.” The minister’s family had problems with sons “in habitual attendance on the Grog Shop & gambling house.” Lucy pretended to be indifferent to the comments about her house, but they stung. The next entry in her account described plans to build a new frame house.” Ch. 2

“Alvin may have taken the lead because his discouraged father could not. Alvin had cosigned the articles for the land purchase in 1821, suggesting he was serving as auxiliary family head.48 Joseph Sr., worn down by setbacks, may have partially abdicated family leadership. “I have not always set that example before my family that I ought,” he confessed in 1834. Speaking of himself in the third person, he gratefully told Hyrum that “though he has been out of the way through wine, thou has never forsaken him nor laughed him to scorn.” Joseph Sr.’s drinking was not excessive for that time and place; only two of the hostile affidavits collected in 1833 mentioned it. But he feared his sons’ scornful laughter. Joseph Sr. had lost his Vermont farm, and a few years later at age fifty-four would lose the land they were buying in Manchester. There would be no inheritances for his sons. By the standard measures of success in a rural society, he had failed.” Ch. 2

“Alvin’s death sharply reduced the family’s earning power. Work on the new frame house was completed in late 1824 and had to be paid for on top of the burdensome annual contract payment. While the Evertsons’ land agent was not on the scene, the Smiths had diverted money for the land purchase into construction of the house.67 Now they had at least two land payments to make and no Alvin to help out. out. To raise money, Joseph Jr. and Hyrum scouted the countryside for work. In October 1825, Joseph and his father took jobs in Pennsylvania digging for Josiah Stowell Sr., who believed that a Spanish silver mine was buried near Harmony, Pennsylvania, just south of the New York–Pennsylvania state line.” Ch. 2

“They needed every penny they could scrape together. Russell Stoddard, the carpenter who had completed the house, had sued the Smiths for payment in February 1825, a matter not settled until April 1826. Meanwhile the new agent for the Evertsons, John Greenwood, was foreclosing on occupants who were too far behind in their payments. The Smiths probably had made no payments save the first in 1821.” Ch. 2

“As a second-best alternative, the Smiths persuaded a third party, Lemuel Durfee, a local Quaker landholder, to purchase the farm and permit them to rent and benefit from their improvements.70 The loss of the farm in 1825 hurt Lucy more than the sale of their Tunbridge property in 1803. Then “we were young,” she said, “and by making some exertions we might improve our circumstances.” In 1825, Lucy was fifty and Joseph Sr. fifty-four, both weary from lives of toil. They no longer had the help of Alvin, and Hyrum and Joseph were nearing marriage age. The moment when the unified effort of father and sons could raise the money to buy a farm had passed. They were doomed to revert to tenancy, and when old age overtook them, instead of the dignity of a house and land of their own, they would live as guests in the house of one of the children.” Ch. 2

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah 

“One day, while Joseph was helping a neighbor dig a well, he came across a small stone buried deep in the earth. Aware that people sometimes used special stones to search for lost objects or hidden treasure, Joseph wondered if he had found such a stone. Looking into it, he saw things invisible to the natural eye. Joseph’s gift for using the stone impressed family members, who saw it as a sign of divine favor.” Ch. 3

“He had heard tales of hidden treasures protected by guardian spirits.” Ch. 3

Lucy Mack Smith, The History of Joseph Smith by His Mother Biographical Sketches of Joseph Smith, the Prophet, and His Progenitors for Many Generations, Complete and Unabridged First Edition, Liverpool, 1853, Latter-day Saints Book Depot

“A short time before the house was completed, a man by the name of Josiah Stoal came from Chenango county, New York, with the view of getting Joseph to assist him in digging for a silver mine. He came for Joseph on account of having heard that he possessed certain means by which he could discern things invisible to the natural eye.” Ch. 21

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah

“Twenty-one-year-old Emma Hale first heard about Joseph Smith when he came to work for Josiah Stowell in the fall of 1825. Josiah had hired the young man and his father to help him find buried treasure.1 Local legends claimed that a band of explorers had mined a silver deposit and hidden the treasure in the area hundreds of years earlier. Knowing Joseph had a gift for using seer stones, Josiah offered him good wages and a share of the findings if he would help in the search.” Ch. 4

“Emma’s father had also grown wary of the treasure hunt and was suspicious of Joseph’s role in it. It did not seem to matter to Isaac Hale that Joseph had tried to convince Josiah Stowell to call the search off when it became clear nothing would come of it.” Ch. 4 

“Joseph and his seer stone soon became the subject of gossip in Harmony. Some of the older folks in town believed in seers, but many of their children and grandchildren did not. Josiah’s nephew, claiming that Joseph had taken advantage of his uncle, brought the young man to court and charged him with being a fraud. Standing before the local judge, Joseph explained how he had found the stone. Joseph Sr. testified that he had constantly asked God to show them His will for Joseph’s marvelous gift as a seer… In the end, the hearing produced no evidence that Joseph had deceived him, so the judge dismissed the charge.” Ch. 4

“Joseph sought the Lord’s direction through his seer stone.” Ch. 4

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“In October 1825, Joseph and his father took jobs in Pennsylvania digging for Josiah Stowell Sr., who believed that a Spanish silver mine was buried near Harmony, Pennsylvania, just south of the New York–Pennsylvania state line.” Ch. 2

“Joseph Knight Jr. said his father thought Joseph Smith Jr. was “the best hand he ever hired,” but that was not the reason Stowell brought young Joseph all the way from Palmyra to work in 1825. Stowell believed that he had located the site of an ancient Spanish mine where coins had been minted and buried.” Ch. 2

“Stowell went to the trouble of bringing Joseph Jr. from Manchester, Lucy Smith explained, “on account of having heard that he possessed certain keys by which he could discern things invisible to the natural eye.” Joseph had discovered two stones, one in 1822 while digging a well with Willard Chase a half mile from the Smith farm. The source of the other stone is uncertain. These stones were the keys that enabled Joseph to see things, as Lucy said, “invisible to the natural eye.” Ch. 2

“For a time Joseph used a stone to help people find lost property and other hidden things, and his reputation reached Stowell. Later, after Joseph was arrested for his activities, Stowell testified in court that while still in Palmyra, the “prisoner looked through stone and described Josiah Stowell’s house and out houses” correctly. Having failed on his own to find the Spanish bullion, he thought Joseph could help.” Ch. 2

“One of the repeated charges in the affidavits was that Joseph Sr. and his sons hunted for treasure and looked in stones. The aim of the affidavits was to discredit the Smiths, but the reports revealed more than the witnesses intended. The firsthand accounts of treasure-seeking necessarily came from people who had gone on expeditions themselves and were participant observers. In exposing the Smiths, the neighbors inadvertently described a culture of magic in which they and many others in nineteenth-century New York were involved.” Ch. 2

“Money-digging was epidemic in upstate New York. Stories of spirits guarding buried treasure were deeply enmeshed in the region’s rural culture. In Vermont, too, buried treasures and lost mines were detected through dreams, divining rods, or stones.” Ch. 2

“The Smiths were as susceptible as their neighbors to treasure-seeking folklore. In addition to rod and stone divining, the Smiths probably believed in the rudimentary astrology found in the ubiquitous almanacs. Magical parchments handed down in the Hyrum Smith family may have originally belonged to Joseph Sr. The visit of the angel and the discovery of the gold plates would have confirmed the belief in supernatural powers. For people in a magical frame of mind, Moroni sounded like one of the spirits who stood guard over treasure in the tales of treasure-seeking. The similarities may even have made the extraordinary story more credible in the Smith family.” Ch. 2

“Joseph Jr. never repudiated the stones or denied their power to find treasure. Remnants of the magical culture stayed with him to the end.” Ch. 2

“After 1823, he continued to be involved in treasure expeditions but not as the instigator or leader; perhaps he resisted by dragging his feet. William Stafford depicts Joseph Sr. hunting for gold and going back to the house to seek further instructions from Joseph Jr., as if the son was trying to stay out of the picture while the father pushed on.” Ch. 2

“New York law specified that anyone pretending to have skill in discovering lost goods should be judged a disorderly person. Joseph had continued working for Stowell after the abortive mining operation in November 1825, and during that time, besides working on the farm and going to school, Joseph may have helped look for lost mines again. Presumably, Bridgeman believed that Joseph was trying to cheat the old man by claiming magical powers. In the court record, Stowell said that he “had the most implicit faith in the Prisoners skill,” implying that was the reason for hiring Joseph. Under examination, the twenty-year-old Joseph said that he had looked for “hidden treasures in the bowels of the earth” and had helped Stowell several times. For the past three years at Palmyra (going back to the time he found the seerstone in 1822), “he had frequently ascertained in that way where lost property was.” Ch. 2

“He had been under pressure from neighbors, from the enthusiastic and well-off Stowell, and from his own father. They kept after him even though the hunts invariably failed.” Ch. 2

“When he married Emma Hale in 1827, Joseph was on the eve of realizing himself as a prophet. He may still have been involved in magic, but he was sincere when he told Emma’s father that his treasure-seeking days were over. Magic had served its purpose in his life. In a sense, it was a preparatory gospel. Treasure-seeking lore may have made it easier for his father to believe his son’s fabulous story about an angel and gold plates. Joseph Sr. might have dismissed the report had not tales of spirits guarding treasure prepared his mind. Traces of a treasure-seeking mentality still appeared in the family’s reactions to the angel. His parents admonished Joseph to be rigorously obedient to the messenger’s instructions, just as exact compliance with prescribed rituals was required for successful money-digging. Stories circulated of a requirement to bring Alvin to the hill to get the plates; and when he died, someone else. Emma, it was said, was designated as a key. The stories have a magical flavor, but other stories have the angel warning Joseph about greed and the evildoings of the money-diggers, as if the messenger was moving him away from his treasure-hunting ways. The danger of treating the plates as treasure was underscored time after time. By 1826, even Joseph Sr. had come around to a more biblical conception of Joseph’s mission. The plates were seen less and less as a treasure and more and more as a religious history, preparing Joseph to conceive of himself as a translator and prophet.” Ch. 2

“Neither his education nor his Christian upbringing prepared Joseph to translate a book, but the magic culture may have. Treasure-seeking taught Joseph to look for the unseen in a stone. His first reaction when he brought home the Urim and Thummim was delight with its divining powers. “I can see any thing,” he told his friend Joseph Knight. He knew from working with his own seerstone what to expect from the Urim and Thummim: he would “see.” Practice with his scrying stones carried over to translation of the gold plates. In fact, as work on the Book of Mormon proceeded, a seerstone took the place of the Urim and Thummim as an aid in the work, blending magic with inspired translation.” Ch. 6

Church History Topics, “Treasure Seeking,” Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Joseph acknowledged in his official history that Josiah Stowell had hired him in 1825 to assist in a treasure-seeking venture in northern Pennsylvania. Stowell wanted his help because Joseph was reputed by some of his neighbors to be a “seer”—someone who could look into a special stone and find lost or hidden objects.

“Seeing” and “seers” were part of the culture in which Joseph Smith grew up. Some people in the early 19th century believed it was possible for gifted individuals to see lost objects by means of material objects such as stones. Joseph Smith and his family, like many around them, accepted these familiar folk practices.”

The Joseph Smith Papers, “Seer Stone.” Glossary, Interim Content

“A special stone used for seeing visions and aiding translation. According to a European tradition of folk belief reaching back at least into the middle ages, quartz crystals or other stones could be used to find missing objects or to see other things not visible to the natural eye. This practice accompanied European immigrants to North America and was part of JS’s cultural environment in western New York in the 1820s, though by then the practice was waning. In his youth, JS occasionally used seer stones to help neighbors find missing objects or search for buried treasure.”

Richard E. Turley Jr., Assistant Church Historian and Recorder, Robin S. Jensen and Mark Ashurst-McGee, Church History Department, “Joseph the Seer,” Ensign, October 2015

“‘Seeing’ and ‘seers’ were part of the American and family culture in which Joseph Smith grew up. Steeped in the language of the Bible and a mixture of Anglo-European cultures brought over by immigrants to North America, some people in the early 19th century believed it was possible for gifted individuals to ‘see,’ or receive spiritual manifestations, through material objects such as seer stones.”

“Joseph’s parents, Joseph Smith Sr. and Lucy Mack Smith, affirmed the family’s immersion in this culture and their use of physical objects in this way, and the villagers of Palmyra and Manchester, New York, where the Smiths lived, sought out Joseph to find lost objects before he moved to Pennsylvania in late 1827.”

“Many in Joseph’s day came to feel that the use of physical objects such as stones or rods was superstitious or inappropriate for religious purposes.”

Richard Lyman Bushman, "Joseph Smith and Money Digging," in A Reason for Faith: Navigating LDS Doctrine & Church History, ed. Laura Harris Hales (Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2016), p. 1-5

“I anticipated that Joseph Smith’s money digging would be the toughest issue to tackle. The stories of the Smith family performing magic rituals in the woods while hunting for buried gold or boxes of watches were the single element of the Prophet’s history that most differentiated Mormon accounts of his early life from the accounts of non-Mormons.”

“At a trial in 1826, a witness told of Joseph directing money diggers to pursue a trunk that kept sinking deeper into the earth whenever their spades struck it.”

“The treasure-seeking stories of Joseph Smith’s youth have done more than cast a shadow on his character. They supply a secular explanation for his extraordinary religious claims. As early as 1831, the Palmyra newspaper editor Abner Cole speculated that the guardian spirits of Joseph’s treasure seeking had transmuted in his imagination into the angel Moroni and that the buried treasure was transformed into the gold plates.  Joseph changed his treasure quest into a religious mission for a single purpose; both pursuits were forms of his effort to gain financial security for his impoverished family. When treasure seeking failed him, he tried religion.”

“The response of Mormon historians in the 1970s was to deny almost everything. Beyond the Josiah Stowell incident, they argued, all the money-digging stories were fabrications of Joseph Smith’s enemies.”

“Mormon historians thus not only told a different story from secular historians, they also differed in their judgment of what constituted legitimate sources of the historical facts. This was the state of affairs when I began work on Joseph Smith’s early life in the mid-1970s.”

“A zealous evangelical scholar named Wesley P. Walters produced an article that changed the minds of many Mormon historians about Smith’s 1826 glass-looking trial. Digging through courthouse documents one summer, Walters found a receipt demonstrating that the 1826 trial had actually been held.”

“The miracles of magic intermingled with the miracles of Christianity in a single system of belief. Some clergy condemned and ridiculed these practices as false and potentially evil supernatural power, but others absorbed magical elements into their religious beliefs.”

“I picked up clues that not only the Smiths but also many of their neighbors were looking for treasure in Palmyra in the 1820s.”

“Folk magic is no longer toxic. It was too commonplace to be scandalous.”

Isaac Hale, “Statement of Mr. Hale,” Affidavit, Susquehanna Register (Montrose, Pennsylvania) 9, no. 21 (1 May 1834), Maxwell Institute Book of Mormon Publications, Neal A. Maxwell Institute for Religious Scholarship at Brigham Young University, Digital Collections, Brigham Young University

“I first became acquainted with Joseph Smith, Jr. in November, 1825. He was at that time in the employ of a set of men who were called “money-diggers;” and his occupation was that of seeing, or pretending to see by means of a stone placed in his hat. In this way he pretended to discover minerals and hidden treasure. His appearance at this time, was that of a careless young man - not very well educated, and very saucy and insolent to his father, Smith, and his father, with several other ‘money-diggers’ boarded at my house while they were employed in digging for a mine that they supposed had been opened and worked by the Spaniards many years since. Young Smith gave the ‘money-diggers’ great encouragement, at first, but when they had arrived in digging, to near the place where he had stated an immense treasure would be found - he said the enchantment was so powerful that he could not see. They then became discouraged, and soon after dispersed. This took place about the 17th of November, 1825. 

After these occurrences, young Smith made several visits at my house, and at length asked my consent to his marrying my daughter Emma. This I refused, and gave him my reasons for so doing; some of which were, that he was a stranger, and followed a business that I could not approve.”

Isaac Hale, et. al., “Articles of Agreement,” Appendix 1: Agreement of Josiah Stowell and Others, 1 November 1825, The Joseph Smith Papers

“We, the undersigned, do firmly agree, & by these presents bind ourselves, to fulfill and abide by the hereafter specified articles:

First—That if anything of value should be obtained at a certain place in Pennsylvania near a Wm. Hale’s, supposed to be a valuable mine of either Gold or Silver and also to contain coined money and bars or ingots of Gold or Silver, and at which several hands have been at work during a considerable part of the past summer, we do agree to have it divided in the following manner, viz.: Josiah Stowell, Calvin Stowell and Wm. Hale to take two-thirds, and Charles Newton, Wm. I. Wiley, and the Widow Harper to take the other third. And we further agree that Joseph Smith, Sen. and Joseph Smith Jr. shall be considered as having two shares, two elevenths of all the property that may be obtained, the shares to be taken equally from each third.”

Abner Cole, “Gold Bible, No. 6,” 19 March 1831, The Reflector, Palmyra New York, Volume 2, No. 16, 19th Century Publications about the Book of Mormon (1829-1844), Digital Collections, Harold B. Lee Library, Brigham Young University

“We have on hand a new edition of the prophet’s vision, at the time the Gold Bible was revealed to him by the Spirit, and the subsequent transactions, as related by JO’S father and his elder brother;—also sundry money digging scenes in which the Smiths acted conspicuous parts, all of which will be given to the public in due time.”

Abram Benton, “Mormonites,” 9 April 1831, State of New York v. JS–B, p. 120, The Joseph Smith Papers

“For several years preceding the appearance of his book, he was about the country in the character of a glass-looker: pretending, by means of a certain stone, or glass, which he put in a hat, to be able to discover lost goods, hidden treasures, mines of gold and silver, &c. Although he constantly failed in his pretensions, still he had his dupes who put implicit confidence in all his words. In this town, a wealthy farmer, named Josiah Stowell, together with others, spent large sums of money in digging for hidden money, which this Smith pretended he could see, and told them where to dig; but they never found their treasure. At length the public, becoming wearied with the base imposition which he was palming upon the credulity of the ignorant, for the purpose of sponging his living from their earnings, had him arrested as a disorderly person, tried, and condemned before a court of Justice.” 

“In order to check the progress of delusion; and open the eyes and understandings of those who blindly followed him, and unmask the turpitude and villany of those who knowingly abetted him in his infamous designs; he was again arraigned before a bar of Justice, during last Summer, to answer to a charge of misdemeanor. This trial led to an investigation of his character and conduct, which clearly evinced to the unprejudiced, whence the spirit came which dictated his inspirations.”

“It is reported, and probably true, that he commenced his juggling by stealing and hiding property belonging to his neighbors, and when inquiry was made, he would look in his stone, (his gift and power) and tell where it was. Josiah Stowell, a Mormonite, being sword, testified that he positively knew that said Smith never had lied to, or deceived him, and did not believe he ever tried to deceive any body else. The following questions were then asked him, to which he made the replies annexed.

Did Smith ever tell you there was money his in a certain place which he mentioned? Yes. 

Did he tell you, you could find it by digging? Yes. 

Did you dig? Yes.

Did you find any money? No.

Did he not lie to you then, and deceive you? No! The money was there, but we did not get quite to it! 

How do you know it was there? Smith said it was!

Addison Austin was next called upon, who testified, that at the very same time that Stowell was digging for money, he, Austin, was in company with said Smith alone, and asked him to tell him honestly whether he could see this money or not. Smith hesitated some time, but finally replied, “to be candid, between you and me, I cannot, any more than you or any body else; but any way to get a living.”

Here, then, we have his own confession, that he was a vile, dishonest imposter.”

Elders’ Journal, July 1838, p. 43, The Joseph Smith Papers

“Question 10. Was not Jo Smith a money digger.

Answer. Yes, but it was never a very profitable job to him, as he only got fourteen dollars a month for it.”

Joseph Smith’s Revelations, “Doctrine and Covenants 111, Historical Introduction,” Doctrine and Covenants Study, Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“On 25 July 1836, after writing two letters concerning church members in Missouri, JS, Hyrum Smith, Oliver Cowdery, and Sidney Rigdon left Kirtland, Ohio, to travel to the eastern United States, briefly visiting New York City and Boston and staying in Salem, Massachusetts, before returning to Kirtland in mid-September.”

“The four church leaders were likely motivated by a concern about Zion and the financial situation of the church, particularly a need to reduce debts of church leaders. The financial burden placed on them by finishing the House of the Lord in Kirtland and purchasing land in Ohio and Missouri had added significantly to the church’s existing debts. Following a 2 April 1836 meeting at which JS and Cowdery were assigned to raise money to purchase land in Missouri, the men appear to have encountered difficulties in finding members willing to give their money or land for the cause of Zion. With the citizens of Clay County, Missouri, requesting that church members living there relocate, the need for temporal means to aid church members in Missouri grew even more pressing.”

“Related to the revelation’s statement that there was “much treasure” in Salem, two later accounts from individuals not directly involved in the journey state that JS traveled to the eastern United States to search for treasure or hidden money. In an 1843 pamphlet, sixteen-year-old dissident James C. Brewster briefly mentioned treasure hunting in relation to JS’s 1836 trip. Ebenezer Robinson wrote an account in 1889, fifty-three years after JS’s trip, that also linked the 1836 trip and searching for treasure—in fact, he claimed that the single objective of the trip was to look for hidden money in Salem.”

“JS had learned about possible treasure from “a brother in the church, by the name of Burgess” who had come to Kirtland and “stated that a large amount of money had been secreted in the cellar of a certain house in Salem, Massachusetts, which had belonged to a widow, and he thought he was the only person now living, who had knowledge of it, or the location of the house.” Robinson claimed he was also told that Burgess met JS in Salem but that Burgess was unable to identify the house after so many years and left. Continuing their search, according to Robinson, JS and the three other men found and rented a house they thought contained the hidden money, but they were unsuccessful in finding it.”

“two contemporary documents may provide support for the statements of Brewster and Robinson. First, a promissory note was made out to a Jonathan Burgess in Salem, a tentative connection to the Burgess of Robinson’s account. Second, JS mentioned looking for a specific house in Salem in his 19 August letter to Emma Smith.”

Doctrine and Covenants 111:1-5

“I, the Lord your God, am not displeased with your coming this journey, notwithstanding your follies. 

I have much treasure in this city for you, for the benefit of Zion, and many people in this city, whom I will gather out in due time for the benefit of Zion, through your instrumentality. 

Therefore, it is expedient that you should form acquaintance with men in this city, as you shall be led, and as it shall be given you. 

And it shall come to pass in due time that I will give this city into your hands, that you shall have power over it, insomuch that they shall not discover your secret parts; and its wealth pertaining to gold and silver shall be yours. 

Concern not yourselves about your debts, for I will give you power to pay them.”

John A. Clark, “Letter to Dear Brethren,” 24 August 1840, in The Episcopal Recorded, Philadelphia, Volume 18, 5 September 1840, and Early Mormon Documents Volume 2, p. 261-269

“I would remark in passing, that Jo Smith, who has since been the chief prophet of the Mormons, and was one of the most prominent ostensible actors in the first scenes of this drama, belonged to a very shiftless family near Palmyra. They lived a sort of vagrant life, and were principally known as money-diggers. Jo from a boy appeared dull and utterly destitute of genius; but his father claimed for him a sort of second sight, a power to look into the depths of the earth, and discover where its precious treasures were hid. Consequently long before the idea of a GOLDEN BIBLE entered their minds, in their excursions for money-digging, which I believe usually occurred in the night, that they might conceal from others the knowledge of the place where they struck upon treasures, Jo used to be usually their guide, putting into a hat a peculiar stone he had through which he looked to decide where they should begin to dig.”

Emily M. Austin, “Mormonism, or, Life among the Mormons,” Chapter IX, 1882, Harold B. Lee Library, Brigham Young University

“Six months had elapsed, and we hear a rumor going around that Joe Smith, of whom we had often heard as a fortune teller, was at this time in Colesville, preaching a very strange doctrine, and that our sister and her husband were attentive listeners to his fanaticism. This rumor staggered our wits to comprehend. The story was repeated in our ears almost daily. We knew this same Joe Smith had often been in Colesville, to visit his Universalist friends or brethren. I had seen him two or three times, while visiting at my sisters, but did not think it worth my while to take any notice of him. I never spoke to him, for he was a total stranger to me. However, I thought him odd looking and queer. He also told his friends that he could see money in pots, under the ground. He pretended to foretell people’s future destiny, and, according to his prognostication, his friends agreed to suspend their avocations and dig for the treasures, which were hidden in the earth; a great share of which, he said, was on Joseph Knight’s farm.

Old Uncle Joe, as we called him, was a wool carder, and a farmer; yet he abandoned all business, and joined with a number of others, to dig for money on his premises. While I was visiting my sister, we have walked out to see the places where they had dug for money, and laughed to think of the absurdity of any people having common intellect to indulge in such a thought or action. However, all of those things had long since become oblivious; for in the time of their digging for money and not finding it available, Joe Smith told them there was a charm on the pots of money, and if some animal was killed and the blood sprinkled around the place, then they could get it. So they killed a dog, and tried this method of obtaining the precious metal; but again money was scarce in those diggings. Still, they dug and dug, but never came to the precious treasure. Alas! How vivid was the expectation when the blood of poor Tray was used to take off the charm, and after all to find their mistake, that it did not speak better things than that of Abel. And now they were obliged to give up in despair, and Joseph went home again to his father’s, in Palmyra.”

Letter, Joel K. Noble to Jonathan B. Turner, 8 March 1842, The Joseph Smith Papers

“Like father like son Jo. Smith (Mormon) came here when about 17-18 y. of age in the capacity of glass looker or fortune teller.”

“An anecdote. Jo. and others were digging for a chest of money in night could not obtain it they procured one thing and an other together with black bitch the bitch was offered a sacrifice blood sprinkled prayer made at the time (no money obtained) the above sworn to on trial - sir a small volume at least might be filled similar to the above.”

“P.S. Sir I give you no advice - but were I to write on Mormons I would begin at least where Jo. began to dig for money I would follow J. step by step with the eye of an eagle by affidavit and certificate I would identify facts.”

W.R. Hine, “Naked Truths about Mormonism,” January 1888, Church History Library

“Jo Smith claimed to be a seer. He had a very clear stone about the size and shape of a duck’s egg, and claimed that he could see lost or hidden things through it. He said he saw Captain Kidd sailing on the Susquehanna River during a freshet, and that he buried two pots of gold and silver. He claimed he saw writing cut on the rocks in an unknown language telling where Kidd buried it, and he translated it through his peep-stone. I have had it many times and could see in it whatever I imagined. Jo claimed it was found in digging a well in Palmyra, N.Y. He said he borrowed it. He claimed to receive revelations from the Lord through prayer, and would pray with his men, mornings and at other times. His father told me he was fifteen years old. I called him half-witted. He was miserably clad, coarse and awkward. He had men who did the digging and they and others would take interests. Some would lose faith and others would take their places. They dug one well thirty feet deep and another seventy-five at the foot and south side of the Aquaga Mountain, but found no salt.

My nephew now owns the land he dug on. Asa Stowel furnished the means for Jo to dig for silver ore, on Monument Hill. He dug over one year without success. Jo dug next for Kidd’s money, on the west bank of the Susquehanna, half a mile from the river, and three miles from his salt wells. He dug for a cannon the Indians had buried, until driven away by the owner of the land. He dug for many things and many parties, I never knew him to find anything of value. He and his workmen lived in a shanty while digging for salt. When it rained hard, my wife has often made beds for them on the floor in our house. Jo became known all over New York and Pennsylvania.”

John A. Widtsoe, “Evidences and Reconciliations,” Improvement Era, August 1946, p. 542-543

“There is no particular blame attaching to Stoal for hunting for the “lost” silver mine, or for employing Joseph Smith to do the digging. The Smiths sought employment , and in the words of Pomeroy Tucker did such labor jobs as were available, including “gardening, harvesting, well-digging, etc.” Honest historians cannot safely make the charge that Joseph SSmith was a professional money digger.

Likewise, no credence can be placed upon the charge that Joseph was a peepstone user. Anti-Mormon writers are prone to suggest that the Prophet spent his time in leading people into many a fruitless chase for lost money supposed to be revealed by peepstones. Included in these stories are incantations, digging in the full moon, sprinkling the chosen spot with blood from a black sheep, and other absurdities. According to these writers, every form of black art was practiced by this lad. From the age of fourteen on, he must have had the whole community by the ear.”

“The claims that Joseph Smith had communication with supernatural beings furnished the foundation for the later tales of Mormon-haters about Joseph’s peepstone activities. The, by the usual accretions from many lips, the story grew, and was fed and fostered by those in whose hearts was a hate of the work to which Joseph Smith was called of God. All of the Prophet’s history points away from superstition, and towards belief in an unseen world in which God and his associates dwell.

Carefully examined, the charges against the Smith family and JOseph Smith, the boy and young man, fail to be proved. There is no acceptable evidence to support them, only gossip, and deliberate misrepresentation. The Smith family were poor but honest, hard-working and religious people. Joseph Smith was not a money digger, nor did he deceive people with peepstone claims. It is almost beyond belief that writers who value their reputations, would reproduce these silly and untrue charges. It suggests that they may have set out to destroy “Mormonism,” rather than to detail true history.

The life of Joseph Smith as a boy and youth, was normal, and worthy of imitation by all lovers of truth.”

Church History Topics, “Joseph Smith’s 1826 Trial,” Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Someone in the community, possibly a member of Stowell’s extended family, accused Joseph of gazing into a stone to discover lost property. As a result, Joseph was ordered to appear before justice of the peace Albert Neely in Chenango County, likely on charges of disorderly conduct. His arrest appears to have been based on a statute in New York state law outlawing “pretending... to discover where lost goods may be found.”

“Joseph Sr. and Josiah Stowell testified that Joseph had responded to requests to use his seer stone only to assist friends or, in Stowell’s case, to help Stowell and other contracted workers on a treasure dig.”

“An Act for Apprehending and Punishing Disorderly Persons,” in Laws of the State of New-York, Revised and Passed at the Thirty-Sixth Session of the Legislature, with Marginal Notes and References, Furnished by the Revisors, William P. Van Ness & John Woodworth, Esquires, Pursuant to the Act, Entitled “An Act for Publishing the Laws of this State,” Passed April 13th, 1813, 2 vols. (Albany: H. C. Southwick, 1813)

“All persons pretending to have skill in physiognomy, palmistry, or like crafty science, or pretending to tell fortunes, or to discover where lost goods may be found; … shall be deemed and adjudged disorderly persons.”

State of New York v. Joseph Smith. 1826, Fraser's Magazine, February, 1873, pp. 229-30 

“Warrant issued upon written complaint upon oath of Peter G. Bridgeman, who informed that one Joseph Smith of Bainbridge was a disorderly person and an imposter. Prisoner brought before Court March 20, 1826.”

“Prisoner examined: says… that he had a certain stone which he had occasionally looked at to determine where hidden treasures in the bowels of the earth were; that he professed to tell in this manner where gold mines were a distance under ground, and had looked for Mr. Stowel several times, and had informed him where he could find these treasures, and Mr. Stowel had been engaged in digging for them. That at Palmyra he pretended to tell by looking at this stone where coined money was buried in Pennsylvania, and while at Palmyra had frequently ascertained in that way where lost property was of various kinds; that he had occasionally been in the habit of looking through this stone to find lost property for three years.”

“Josiah Stowel sworn: says… that he pretended to have skill of telling where hidden treasures in the earth were by means of looking through a certain stone; that prisoner had looked for him sometimes; once to tell him about money buried in Bend Mountain in Pennsylvania, once for gold on Monument Hill, and once for a salt spring.”

“That prisoner had looked through said stone for Deacon Attleton for a mine, did not exactly find it.”

“Prisoner had told by means of this stone where a Mr. Bacon had buried money; that he and prisoner had been in search of it; that prisoner had said it was in a certain root of a stump five feet from surface of the earth, and with it would be found a tail feather; that said Stowel and prisoner thereupon commenced digging, found a tail feather, but money was gone; that he supposed the money moved down.”

“Arad Stowel sworn: says that he went to see whether prisoner could convince him that he possessed the skill he professed to have, upon which prisoner laid a book upon a white cloth, and proposed looking through another stone which was white and transparent, hold the stone to the candle, turn his head to book, and read. The deception appeared so palpable that witness went off disgusted.”

“Jonathan Thompson says that prisoner was requested to look for chest of money; did look, and pretended to know where it was; and prisoner, Thompson, and Yeomans went in search of it; that Smith arrived at spot first; was at night; that Smith looked in hat while there, and when very dark, and told how the chest was situated. After digging several feet, struck upon something sounding like a board or plank. Prisoner would not look again, pretending that he was alarmed on account of the circumstances relating to the trunk being buried, [which], came all fresh to his mind. That the last time he looked he discovered distinctly the two Indians who buried the trunk, that a quarrel ensued between them, and that one of said Indians was killed by the other, and thrown into the hole beside the trunk, to guard it, as he supposed. Thompson says that he believes in the prisoner's professed skill; that the board which he struck his spade upon was probably the chest, but on account of an enchantment the trunk kept settling away from under them when digging; that notwithstanding they continued constantly removing the dirt, yet the trunk kept about the same distance from them.”

“And therefore the Court find[s] the Defendant guilty. Costs: Warrant, 19c. Complaint upon oath, 25 ½ c. Seven witnesses, 87 ½ c. Recongnisances, 25 c. Mittimus, 19 c. Recongnisances of witnesses, 75 c. Suboena, 18 c.—$2.68”

Pearl of Great Price, Articles of Faith 1:5

“We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof.”

Gospel Study Guide, “Restoration of the Priesthood,” Topics, Gospel Library, Church of Jesus Christ of Latter-day Saints

“The Lord has prepared an orderly way of distributing the authority of His priesthood. Men cannot take this authority upon themselves. Only those who hold the priesthood can ordain others, and they can do so only when authorized by those who hold the keys for that ordination.”

Lucy Mack Smith, The History of Joseph Smith by His Mother Biographical Sketches of Joseph Smith, the Prophet, and His Progenitors for Many Generations, Complete and Unabridged First Edition, Liverpool, 1853, Latter-day Saints Book Depot. 

“One morning they sat down to their work, as usual, and the first thing which presented itself through the Urim and Thummim was a commandment for Joseph and Oliver to repair to the water and attend to the ordinance of baptism.” Ch. 28

Pearl of Great Price, Joseph Smith History 1:68-71 (1832)

“We still continued the work of translation, when, in the ensuing month (May, 1829), we on a certain day went into the woods to pray and inquire of the Lord respecting baptism for the remission of sins, that we found mentioned in the translation of the plates. While we were thus employed, praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and having laid his hands upon us, he ordained us, saying:

Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth until the sons of Levi do offer again an offering unto the Lord in righteousness.

He said this Aaronic Priesthood had not the power of laying on hands for the gift of the Holy Ghost, but that this should be conferred on us hereafter; and he commanded us to go and be baptized, and gave us directions that I should baptize Oliver Cowdery, and that afterwards he should baptize me.

Accordingly we went and were baptized. I baptized him first, and afterwards he baptized me—after which I laid my hands upon his head and ordained him to the Aaronic Priesthood, and afterwards he laid his hands on me and ordained me to the same Priesthood—for so we were commanded.*

David A. Bednar, “The Times of Restitution of All Things,” General Conference, April 2025

“Under the direction of the Father and the Son, the resurrected John the Baptist restored, in 1829, the authority to baptize by immersion for the remission of sins. In that same year, three of the original Twelve Apostles—Peter, James, and John—restored the apostleship and additional priesthood authority and keys.

Six years after the formal organization of the Church, in the Kirtland Temple, Moses, Elias, and Elijah committed to Joseph the additional authority necessary to accomplish God’s work in the latter days.

Moses committed the keys of the gathering of Israel.

Elias committed the dispensation of the gospel of Abraham, including the restoration of the Abrahamic covenant.

Elijah committed the keys of the sealing power, providing the authority that allows ordinances performed on earth to be binding in eternity, such as joining families together in eternal relationships that transcend death.”

Topics and Questions, “Restoration of the Priesthood,” Seeking Answers to Questions, Gospel Library, Church of Jesus Christ of Latter-day Saints

“When Jesus Christ was on the earth, He established His Church and gave His Apostles the priesthood, which is the power to act in His name. After His Crucifixion and the death of His Apostles, priesthood authority and the fulness of the gospel were taken from the earth because of wickedness and a rejection of the truth.

In the early 1800s, Heavenly Father and Jesus Christ restored the gospel to the earth through the Prophet Joseph Smith. This Restoration included the restoration of priesthood power and authority.

While Joseph Smith and Oliver Cowdery were working on the translation of the Book of Mormon, they read about baptism for the remission of sins. On May 15, 1829, they went to a wooded area near Joseph’s home in Harmony, Pennsylvania, and prayed about what they had learned.

In answer to their prayer, John the Baptist, under the direction of the Lord Jesus Christ, appeared and conferred upon them the Aaronic Priesthood.”

“Sometime after John the Baptist’s appearance, the ancient Apostles Peter, James, and John also appeared to Joseph and Oliver, again under the direction of Jesus Christ, and conferred upon them the Melchizedek Priesthood.5 “The Melchizedek Priesthood holds the right of presidency, and has power and authority over all the offices in the church in all ages of the world, to administer in spiritual things.”

“As part of the continuing restoration, additional priesthood keys were restored on April 3, 1836. The ancient prophets Moses, Elias, and Elijah appeared to Joseph Smith and Oliver Cowdery in the Kirtland Temple and committed the keys of their dispensations to them. Moses brought the keys of the gathering of Israel. Elias committed to them the dispensation of the gospel of Abraham. Elijah brought the sealing keys, which make it possible for families to be sealed together forever.”

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah 

“On May 15, 1829, the rains cleared and Joseph and Oliver walked into the woods near the Susquehanna River. Kneeling, they asked God about baptism and the remission of sins. As they prayed, the voice of the Redeemer spoke peace to them, and an angel appeared in a cloud of light. He introduced himself as John the Baptist and placed his hands on their heads. Joy filled their hearts as God’s love surrounded them. “Upon you my fellow servants,” John declared, “in the name of Messiah I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins.” The angel’s voice was mild, but it seemed to pierce Joseph and Oliver to the core. He explained that the Aaronic Priesthood authorized them to perform baptisms, and he commanded them to baptize each other after he departed. He also said they would receive additional priesthood power later, which would give them authority to confer the gift of the Holy Ghost on each other and on those they baptized.” Ch. 

“Following John the Baptist’s instructions, they returned to the woods and ordained each other to the Aaronic Priesthood. In their study of the Bible, as well as their translation of the ancient record, Joseph and Oliver had often read about the authority to act in God’s name. Now they carried that authority themselves.” Ch. 7  

“Several months earlier, the Lord’s ancient apostles Peter, James, and John had appeared to them and conferred on them the Melchizedek Priesthood, as John the Baptist had promised. This additional authority allowed Joseph and Oliver to confer the gift of the Holy Ghost on those they baptized. Peter, James, and John had also ordained them to be apostles of Jesus Christ.” Ch. 8

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“That was the story in its ripe form, but Joseph did not tell anyone about John the Baptist at first. Summarizing the key events in his religious life in an 1830 statement, he mentioned translation but said nothing about the restoration of priesthood or the visit of an angel. The first compilation of revelations in 1833 also omitted an account of John the Baptist. David Whitmer later told an interviewer he had heard nothing of John the Baptist until four years after the Church’s organization. Not until writing his 1832 history did Joseph include “reception of the holy Priesthood by the ministring of angels to administer the letter of the Gospel” among the cardinal events of his history, a glancing reference at best. Joseph had not told his mother about his First Vision, and spoke to his father about Moroni only when commanded. His reticence may have shown a fear of disbelief. Although obscure, Joseph was proud. He did not like to appear the fool. Or he may have felt the visions were too sacred to be discussed openly. They were better kept to himself. The late appearance of these accounts raises the possibility of later fabrication.” Ch. 3

“During the turbulent meeting, Joseph ordained five men to the high priesthood, and Lyman Wight ordained eighteen others, including Joseph. The ordinations to the high priesthood marked a milestone in Mormon ecclesiology. Until that time, the word “priesthood,” although it appeared in the Book of Mormon, had not been used in Mormon sermonizing or modern revelations. Later accounts applied the term retroactively, but the June 1831 conference marked its first appearance in contemporary records. The term “authority” frequently appeared, but not “priesthood.” The absence of the word to this point may have been because of its generally negative associations for radical Protestants in Joseph’s time. Priesthood was associated with Roman Catholicism and the old regimes of Europe. The radical religious tradition from which many Mormon converts came denounced priesthood as popish, emphasizing preaching rather than sacraments administered by priests. Universalists like Joseph Smith’s grandfather linked priesthood with priestcraft and preaching the gospel for hire. In most New England churches, ministers were ordained as pastors of specific congregations and were not admitted to a priesthood at all. The idea of priesthood descending in a line of authority was Roman, not Puritan. 

Because priesthood was an alien concept to Yankee Christians, Joseph may have considered it prudent to say nothing about priesthood in the early years, or possibly he did not understand it himself. So far as can be told now, before 1831 men were called to church offices—elders, priests, and teachers—given authority, and licensed without reference to a bestowal of priesthood. At the June conference, the word “priesthood” was used and priesthood was bestowed as if it was an addition to previous authority. Both the minutes of the meeting and John Whitmer’s history noted ordinations to “the High Priesthood,” also known as the Melchizedek Priesthood, named for a mysterious biblical figure from the time of Abraham. Writing about the meeting years later, Joseph said that “the authority of the Melchisedek priesthood was manifested and conferred for the first time upon several of the Elders.” That statement startles modern Mormons because they believe that elders receive the higher or Melchizedek Priesthood when they are ordained, making an additional ordination unnecessary. Because Mormons emphasize the transmission of priesthood, from person to person by laying on of hands, the moment when it was actually received from heaven for the first time makes a difference. The Melchizedek Priesthood, Mormons now believe, had been bestowed a year or two earlier with the visit of Peter, James, and John. If so, why did contemporaries say the high priesthood was given for the first time in June 1831? Joseph Smith himself was ordained to this “high priesthood” by Lyman Wight. If Joseph was already an elder and apostle, what was the necessity of being ordained again?

The usual explanation is that Joseph meant to say “high priest,” one of the offices in the Melchizedek Priesthood, not “high priesthood.” By this interpretation, high priests, officers in the priesthood, were ordained for the first time at the conference, though the Melchizedek Priesthood was received earlier. But that is not what Joseph said. He said the Melchizedek Priesthood was conferred for the first time. Men close to him put it the same way. Parley Pratt, who was present, later recalled that “several were then selected by revelation, through president Smith, and ordained to the High Priesthood after the order of the Son of God; which is after the order of Melchisedec. This was the first occasion in which this priesthood had been revealed and conferred upon the Elders in this dispensation.” Ch. 7

Church History Topics, ”Restoration of the Melchizedek Priesthood,” Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“It is impossible to precisely date this heavenly manifestation from existing sources. The only firsthand account from Joseph that gives details about the circumstances of the vision is an 1842 letter (now canonized as Doctrine and Covenants 128) in which he testified he heard “the voice of Peter, James, and John in the wilderness between Harmony, Susquehanna County, and Colesville, Broome County; on the Susquehanna river, declaring themselves as possessing the keys of the kingdom.”

“Although many of the accounts of this divine manifestation were produced years later, they are corroborated by earlier, though less detailed, references to angelic ministers who gave Joseph and Oliver a divine commission.

Joseph Smith’s published history does not narrate the restoration of the greater authority in detail, but it recounts that sometime after his move to Fayette, New York, in the summer of 1829, Joseph and others “became anxious to have that promise realized to us”—that they would receive “the authority of the laying on of hands for the gift of the Holy Ghost.”

“During the first few years after the Church was organized, Joseph Smith and other early members of the Church did not use the terms Aaronic Priesthood or Melchizedek Priesthood to describe the authority they received. Their understanding of priesthood developed over time and with the aid of continued revelation.”

“Building on these scriptures, revelations to Joseph Smith between 1831 and 1835 established various priesthood offices and clarified terminology. In June 1831, Joseph Smith and Lyman Wight ordained several men (including each other) “to the High Priesthood,” likely meaning to the office of high priest.”

Gary E. Stevenson, “The Priesthood’s Vital Role in the Restoration,” Liahona, June 2020

“We have less detail regarding the visitation of Peter, James, and John to Joseph and Oliver to restore the Melchizedek Priesthood. Various interpretations based upon reminiscent accounts place the event from the spring of 1829, perhaps late May or June, to months later.7 Joseph and Oliver never dated the appearance of Peter, James, and John, as they did for John the Baptist and the restoration for the Aaronic Priesthood. They may not have fully comprehended the nature of the priesthood or its divisions early on. Joseph’s understanding of the priesthood came incrementally.

From 1830 to 1835, priesthood offices were clarified, and quorums, councils, presidencies, and bishoprics were formed. Even the term Melchizedek Priesthood was not used as a name for the “High Priesthood” or “greater priesthood” until 1835.”

Gospel Topics Essays, “Joseph Smith’s Teachings about Priesthood, Temple, and Women,” Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“The restoration of priesthood authority through the Prophet Joseph Smith is a fundamental doctrine of The Church of Jesus Christ of Latter-day Saints. Early in his ministry, Joseph Smith received priesthood authority from heavenly messengers; with that authority, he organized the Church, conferred priesthood upon other men, and ordained them to offices in the priesthood.”

“Joseph Smith taught that Christ’s priesthood was lost after the deaths of the ancient apostles and had been newly restored through angelic ministration. Even so, many Latter-day Saints initially understood the concept of priesthood largely in terms common for the day. In 1830s America, the word priesthood was defined as “the office or character of a priest” and “the order of men set apart for sacred offices,” identifying priesthood with religious office and the men who held it.”

“The keys of the Melchizedek priesthood, given through divine messengers to Joseph Smith and later passed to others, bestowed the “right of presidency,” the right “to administer in spiritual things,” and the “right to officiate in all the offices in the church.”

Latter-day Saints’ understanding of the nature of priesthood and keys grew as a result of revelations received by Joseph Smith. An 1832 revelation taught that the greater, or Melchizedek, priesthood held “the key of the knowledge of God,” and that in the ordinances of the priesthood, “the power of godliness is manifest.” Joseph Smith was charged, like Moses, “to sanctify his people that they might behold the face of God.” In 1836, angelic messengers committed priesthood keys to Joseph Smith that would enable church members to receive temple ordinances.”

Richard Lyman Bushman, “The Visionary World of Joseph Smith,” BYU Studies, Brigham Young University

“Descriptions of the angelic visitations of John the Baptist and Peter, James, and John were not included in the 1833 Book of Commandments.”

The current section 13, which records John the Baptist’s words, did not appear in either of the early compilations; Joseph apparently had said little about John the Baptist’s bestowal of the Aaronic Priesthood until Oliver Cowdery gave an account of it in an 1834 letter published in the Messenger and Advocate.”

“Joseph never gave a detailed written description of the visit of Peter, James, and John; he simply mentioned that it happened (D&C 27:12; 128:20). He was closemouthed enough that we have trouble now knowing exactly when it occurred.”

David Whitmer, “An Address to All Believers in Christ, By A Witness to the Divine Authenticity of the Book of Mormon,” Richmond, Missouri, 1887, Harold B. Lee Library, Brigham Young University

“The next grievous error which crept into the church was in ordaining high priests in June, 1831. This error was introduced at the instigation of Sydney Rigdon. The office of high priests was never spoken of, and never thought of being established in the church until Rigdon came in. Remember that we had been preaching from August, 1829, until June, 1831 - almost two years - and had baptized about 2,000 members into the Church of Christ, and had not one high priest. During 1829, several times we were told by Brother Joseph that an elder was the highest office in the church.” Ch. 3

“In Kirtland, Ohio, in1831, Rigdon would expound the Old Testament scriptures of the Bible and Book of Mormon (in his way) to Joseph, concerning the priesthood, high priests, etc., and would persuade Brother Joseph to inquire of the Lord about this doctrine and that doctrine, and of course a revelation would always come just as they desired it. Rigdon finally persuaded Brother Joseph to believe that the high priests which had such great power in ancient times, should be in the Church of Christ to-day. He had Brother Joseph inquire of the Lord about it, and they received an answer according to their erring desires.” Ch. 3

“High Priests were only in the church before Christ; and to have this office in the “Church of Christ” is not according to the teachings of Christ in either of the sacred books; Christ himself is our great and last High Priest. Brethren - I will tell you one thing which alone should settle this matter in your minds; it is this: you cannot find in the New Testament part of the Bible of Book of Mormon where one single high priest was ever in the Church of Christ. The office of an Elder is spoken of in many many places, but not one word about a HIgh Priest being in the church. This alone should convince any one, and will convince any one who is without prejudice, that the office of High Priests was established in the church almost two years after its beginning by men who had drifted into error.” Ch. 9

“Now Brethren, seeing they had no High Priests in the church of Christ of old, and none in the church of Christ in these last days until almost two years after its beginning - when the leaders began to drift into error; remembering the fact of the revelation being changed two years after it was given to include High Priests; taking these things into consideration, how is it that any one can say that the office of High Priest should be in the church of Christ to-day?” Ch. 9

“In no place in the word of God does it say that an Elder is after the order of Melchisedec, or after the order of the Melchisedec Priesthood. An Elder is after the order of Christ. This matter of "priesthood," since the days of Sydney Rigdon, has been the great hobby and stumbling-block of the Latter Day Saints. Priesthood means authority; and authority is the word we should use. I do not think the word priesthood is mentioned in the New Covenant of the Book of Mormon. Authority is the word we used for the first two years in the church—until Sydney Rigdon's days in Ohio. This matter of the two orders of priesthood in the Church of Christ, and lineal priesthood of the old law being in the church,, all originated in the mind of Sydney Rigdon. He explained these things to Brother Joseph in his way, out of the old Scriptures, and got Brother Joseph to inquire, etc. He would inquire, and as mouthpiece speak out the revelations just as they had it fixed up in their hearts. As I have said before, according to the desires of the heart, the inspiration comes, but it may be the spirit of man that gives it. How easily a man can receive some other spirit, appearing as an Angel of Light, believing at the time that he is giving the revealed will of God; a doubt never entering in his mind but what he is doing God’s will. Of course I believe that Brother Joseph gave every revelation - including the one on polygamy - in all good conscience before God. This was the way the HIgh Priests and the “priesthood” as you have it, was introduced into the Church of Christ almost two years after its beginning - and after we had baptized and confirmed about two thousand souls into the church” Ch. 9

David Whitmer, “Zenas H. Gurley Interview,” 14 January 1885, Richmond, Missouri, Whitmer College

“Neither did I ever hear of such a thing as an angel ordaining them until I got into Ohio about the year 1834 – or later.”

“I never heard that an Angel had ordained Joseph and Oliver to the Aaronic priesthood until the year 1834, 5, or 6 – in Ohio. My information from Joseph and Oliver upon this matter being as I have stated, and that they were commanded so to do by revealment through Joseph. I do not believe that John the Baptist ever ordained Joseph and Oliver as stated and believed by some, I regard that as an error, a misconception.”

B.H. Roberts, History of the Church 1:40n

“There is no definite account of the event in the history of the Prophet Joseph or, for matter of fact, in any of our annals.”

The Joseph Smith Papers, “Historical Introduction,” Book of Commandments, 1833

“In fact, the office of high priest is not mentioned anywhere in the Book of Commandments. More systematic updating of the revelations to reflect changes in church government and policy occurred two years later in connection with the publication of the Doctrine and Covenants.”

Book of Commandments 15:6-7, 1833, The Joseph Smith Papers

“Wherefore as thou hast been baptized by the hand of my servant, according to that which I have commanded him: 

Wherefore he hath fulfilled the thing which I commanded him.” 

Book of Commandments 24:51-53, 1833, The Joseph Smith Papers

“And baptism is to be administered in the following manner unto all those who repent:

Whosoever being called of God and having authority given them of Jesus Christ, shall go down into the water with them, and shall say, calling them by name:

Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen.”

Doctrine and Covenants 20:72-73, 1835

“Baptism is to be administered in the following manner unto all those who repent—

The person who is called of God and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented himself or herself for baptism, and shall say, calling him or her by name: Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen.”

Book of Commandments 28:6-7, 1833, The Joseph Smith Papers

“Behold this is wisdom in me, wherefore marvel not, for the hour cometh that I will drink of the fruit of the vine with you, on the earth, and with all those whom my Father hath given me out of the world:

Wherefore lift up your hearts and rejoice, and gird up your loins and be faithful until I come:— even so. Amen.”

Doctrine and Covenants 27:5-14, 1835

“Behold, this is wisdom in me; wherefore, marvel not, for the hour cometh that I will drink of the fruit of the vine with you on the earth, and with Moroni, whom I have sent unto you to reveal the Book of Mormon, containing the fulness of my everlasting gospel, to whom I have committed the keys of the record of the stick of Ephraim;

And also with Elias, to whom I have committed the keys of bringing to pass the restoration of all things spoken by the mouth of all the holy prophets since the world began, concerning the last days;

And also John the son of Zacharias, which Zacharias he (Elias) visited and gave promise that he should have a son, and his name should be John, and he should be filled with the spirit of Elias;

Which John I have sent unto you, my servants, Joseph Smith, Jun., and Oliver Cowdery, to ordain you unto the first priesthood which you have received, that you might be called and ordained even as Aaron;

And also Elijah, unto whom I have committed the keys of the power of turning the hearts of the fathers to the children, and the hearts of the children to the fathers, that the whole earth may not be smitten with a curse;

And also with Joseph and Jacob, and Isaac, and Abraham, your fathers, by whom the promises remain;

And also with Michael, or Adam, the father of all, the prince of all, the ancient of days;

And also with Peter, and James, and John, whom I have sent unto you, by whom I have ordained you and confirmed you to be apostles, and especial witnesses of my name, and bear the keys of your ministry and of the same things which I revealed unto them;

Unto whom I have committed the keys of my kingdom, and a dispensation of the gospel for the last times; and for the fulness of times, in the which I will gather together in one all things, both which are in heaven, and which are on earth;

And also with all those whom my Father hath given me out of the world.”

Revelation, 9 February 1831, The Joseph Smith Papers

“Behold thou shalt conscrate all thy property properties that which thou hast unto me with a covena[n]t and Deed which cannot be broken & they Shall be laid before the Bishop of my church & two of the Elders such as he shall appoint & set apart for that purpose.”

Doctrine and Covenants 42:31, 1835

“And inasmuch as ye impart of your substance unto the poor, ye will do it unto me; and they shall be laid before the bishop of my church and his counselors, two of the elders, or high priests, such as he shall appoint or has appointed and set apart for that purpose.”

Revelation, 9 February 1831, The Joseph Smith Papers

“And the Elders are to assist the Bishop in all things & he is to see that their families are supported out of the property which is consecrated to the Lord either a stewardship or otherwise as may be thought best by the Elders & Bishop.”

Doctrine and Covenants 42:71-72, 1835

“And the elders or high priests who are appointed to assist the bishop as counselors in all things, are to have their families supported out of the property which is consecrated to the bishop, for the good of the poor, and for other purposes, as before mentioned;

Or they are to receive a just remuneration for all their services, either a stewardship or otherwise, as may be thought best or decided by the counselors and bishop.”

Topics and Questions, “Worship,” Gospel Library, Church of Jesus Christ of Latter-day Saints

“To worship God is to give Him our love, reverence, service, and devotion.”

“Through worship we grow in knowledge and faithfulness.”

“Prayer is one way to worship Heavenly Father.”

“Another way to worship Heavenly Father is to join in fellowship with others who worship Him.”

“Participation in priesthood ordinances is also part of worship. As we reverently partake of the sacrament and attend the temple, we remember and worship our Heavenly Father and express our gratitude for His Son, Jesus Christ.”

“In addition to worshipping outwardly, we should have a worshipful attitude wherever we go and in everything we do.”

D. Todd Christofferson, “Worship,” General Conference, April 2025

“Our conduct is similarly reverent and respectful. We worship by joining in prayer; we worship by singing hymns (not just listening to but singing the hymns); we worship by instructing and learning from one another.”

“Worship on the Lord’s day is marked by a particular focus on the great atoning sacrifice of Jesus Christ.”

“Worshipping together as “the body of Christ” has unique power and benefits as we teach, serve, and sustain one another.”

“Feeling and expressing gratitude to God are, in fact, what infuses worship with a sense of joyful renewal as opposed to seeing it as just one more duty. True worship means loving God and yielding our will to Him—the most precious gift we can offer.”

“Becoming more Christlike is also the natural outcome of our acts of worship.”

Bruce R. McConkie, “How to Worship,” General Conference, October 1971

“I desire to give some rather plain and affirmative counsel as to how to worship the Lord. There is probably more misinformation and error in this field than in any other area in the entire world, and yet there is no other thing as important as knowing who and how we should worship.”

“Thus our purpose is to worship the true and living God and to do it by the power of the Spirit and in the way he has ordained.”

“There is no salvation in worshiping a false god. It does not matter one particle how sincerely someone may believe that God is a golden calf, or that he is an immaterial, uncreated power that is in all things; the worship of such a being or concept has no saving power.”

“It is far more than prayer and sermon and song. It is living and doing and obeying. It is emulating the life of the great Exemplar.”

Pearl of Great Price, Articles of Faith 1:7

“We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, and so forth.”

Topics and Questions, “Spiritual Gifts,” Gospel Library, Church of Jesus Christ of Latter-day Saints

“Spiritual gifts are blessings or abilities given by God to His children through the power of the Holy Ghost. Gifts of the Spirit are given to bless and benefit those who love the Lord and seek to keep His commandments.”

Gospel Study Guide, “Gifts of the Spirit,” Topics, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Heavenly Father is ready and willing to give us precious gifts to bless us. These gifts are called spiritual gifts. There are many kinds of spiritual gifts, and each one can strengthen and help us. But it’s up to us to seek after them, receive them, and use them to do Heavenly Father’s work.”

“God has given each of us spiritual gifts and asks that we strive to “always remember, and always retain in [our] minds what those gifts are.” How do we identify our spiritual gifts so we can remember them? We can start by searching the scriptures, which provide many examples of spiritual gifts. These include faith, the gift of tongues, the working of miracles, and a testimony of Christ.”

“Some of our spiritual gifts may not be as obvious to us as others. For instance, some individuals have “the gift of not passing judgment; the gift of looking to God for guidance; the gift of being a disciple; the gift of caring for others; the gift of being able to ponder; the gift of offering prayer; [and] the gift of bearing a mighty testimony.”

“As we strive to exercise these spiritual gifts, we become more like Jesus Christ. This makes us more capable of serving the way He would so that “our hands can become His hands; our eyes, His eyes; our heart, His heart.”

David A. Bednar, “What Are Spiritual Gifts, and How Do They Work?” Digital Only: Answers from an Apostle, For the Strength of Youth, April 2025

“Please note that spiritual gifts are prerequisites for and essential to our coming unto the Savior, being blessed with His attributes, and becoming like Him.”

“All individuals who by proper priesthood authority and the laying on of hands receive the gift of the Holy Ghost are eligible to receive spiritual gifts.”

“The Lord determines if and when we receive all spiritual gifts and Christlike attributes.”

Robert D. Hales, “Gifts of the Spirit,” Ensign, February 2002

“The phrase “that all may be profited thereby” is a very important concept to understand about the gifts of the Spirit. The gifts given to each individual are given not only for the one who receives, but also for those who can benefit when the gift is shared with others.“

“Many of you who have gone to foreign lands have been given the gift to speak with tongues and to translate, or have the interpretation of tongues.”

“We are told by prophets in this dispensation that revelation for the direction of the Church will not be given through the gift of tongues. The reason for this is that it is very easy for Lucifer to falsely duplicate the gift of tongues and confuse the members of the Church. Satan has the power to trick us as it pertains to some of the gifts of the Spirit. One in which he is the most deceptive is the gift of tongues.”

“Speak not in the gift of tongues without understanding it, or without interpretation. The devil can speak in tongues.”

“How does one distinguish between manifestations of the Spirit and counterfeits? One might ask these questions: Is the manifestation edifying? Spiritual gifts are not given to satisfy one’s lusts or curiosities, but are given as a blessing and benefit to those who love God and keep His commandments.”

Church History Topics, “Gift of Tongues,” Church History, Church of Jesus Christ of Latter-day Saints

“Speaking in tongues was mentioned in revelations to Joseph Smith as one of the many gifts of the Spirit that follow those who have faith in Jesus Christ. Early Latter-day Saints experienced this gift in two ways. The first, speaking or singing in an unknown language, is sometimes called glossolalia. This form of spiritual expression was understood to have originated in the time of Paul and was typically followed by an inspired interpretation. The second way Church members experienced the gift of tongues was preaching the gospel in a language foreign to the speaker but familiar to his or her listeners. This practice, known as xenoglossia, was manifest on the day of Pentecost when the ancient disciples of Jesus Christ miraculously spoke in foreign languages and thus introduced the gospel to the Gentiles.”

“At a meeting in 1835, Elizabeth Ann Whitney received a blessing from Church patriarch Joseph Smith Sr., in which she was promised the “gift of singing inspirationally.” During the meeting, Whitney arose and began singing in an unknown language. Filled with the Holy Spirit, Parley P. Pratt interpreted her song for other hearers. “In ancient days there lived a man,” the song began, “Amidst a pleasant garden, Where lovely flowers immortal bloom’d, And shed around a rich perfume; Behold, his name was Adam.” Joseph Smith Sr. believed Whitney sang in the pure language of heaven.”

“Though it was frowned upon by many Christians, the practice resonated with early Latter-day Saints, who believed a revitalization of spiritual gifts was an important part of the Restoration of the gospel. Brigham Young regarded speaking in tongues as a spiritually “electrifying” experience and an important part of his conversion.”

“Latter-day Saints could discern true from false manifestations, including instances of glossolalia, so long as they followed the Holy Spirit and the patterns set forth by the Lord.”

“Glossolalia continued as an important part of Latter-day Saint worship during the rest of the 19th century, though the practice gradually declined over time and all but disappeared in the early 20th century.”

“As missionary work expanded during the late 19th and early 20th centuries, xenoglossia became the prevalent understanding of the gift of tongues. The Language Training Mission and later missionary training centers developed language study programs that foster the spiritual gift of tongues, preparing missionaries to preach the gospel in many foreign languages. Latter-day Saints throughout the world testify of the power of this spiritual gift.”

Lucy Mack Smith, The History of Joseph Smith by His Mother Biographical Sketches of Joseph Smith, the Prophet, and His Progenitors for Many Generations, Complete and Unabridged First Edition, Liverpool, 1853, Latter-day Saints Book Depot.

“Shortly after Joseph arrived, he called the church together, in order to show them the difference between the Spirit of God, and the spirit of the devil. He said… if he gave utterance to strange sounds, which were incomprehensible to his audience, they might rely upon it, that he had the spirit of the devil. But, on the contrary, when a man speaks by the Spirit of God, he speaks from the abundance of his heart—his mind is filled with intelligence, and even should he be excited, it does not cause him to do anything ridiculous or unseemly.” Ch. 38

“At this time my sons were all called home, and shortly after they arrived, Joseph took all the male portion of our family into the before named school room, and administered to them the ordinance of washing of feet; after which the Spirit fell upon them, and they spake in tongues, and prophesied.” Ch. 42

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah 

“Afterward, they administered the bread and wine of the sacrament in remembrance of Christ’s Atonement. They then laid hands on those they had baptized, confirming them members of the church and giving them the gift of the Holy Ghost. The Lord’s Spirit was poured out on those in the meeting, and some in the congregation began to prophesy. Others praised the Lord, and all rejoiced together.” Ch. 8

“The next morning, Newel went to the woods and tried to pray. An uneasy feeling came over him, and it grew worse as he started for home. By the time he reached his house, the feeling was so oppressive that he begged his wife, Sally, to get the prophet. Joseph hurried to Newel’s side and found family members and neighbors watching fearfully as the young man’s face, arms, and legs contorted wildly. When Newel saw Joseph, he cried, “Cast the devil out!” Joseph had never tried to rebuke the devil or heal someone before, but he knew Jesus had promised His disciples the power to do so. Acting quickly, he caught Newel by the hand. “In the name of Jesus Christ,” he said, “depart from him.” As soon as Joseph spoke, the contortions stopped. Newel slumped to the floor, exhausted but unharmed, muttering that he had seen the devil leave his body. The Knights and their neighbors were astonished by what Joseph had done. Helping them carry Newel to a bed, Joseph told them it was the first miracle performed in the church. “It was done by God,” he testified, “and by the power of godliness.” Ch. 9

“Back in Ohio, the church was struggling. After the missionaries left for the West, the number of converts in Kirtland continued to grow, but many of the Saints were unsure how to practice their new faith. Most looked to the New Testament for guidance as they had before they joined the church, but without prophetic direction there seemed to be as many ways to interpret the New Testament as there were Saints in Kirtland.“ Ch. 10

“Some of the Saints in Kirtland took their beliefs to wild extremes, reveling in what they took to be gifts of the Spirit. Several people claimed to have visions they could not explain. Others believed the Holy Ghost made them slide or scoot across the ground. One man bounced around rooms or swung from ceiling joists whenever he thought he felt the Spirit. Another acted like a baboon. Seeing this behavior, some converts grew discouraged and gave up on the new church.” Ch. 10

“As Joseph visited church members, he saw their enthusiasm for spiritual gifts and their sincere desire to pattern their lives after the saints in the New Testament. Joseph loved the gifts of the Spirit himself and knew they had a role in the restored church, but he worried that some Saints in Kirtland were getting carried away in their pursuit of them.” Ch. 11

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“The word “visionary,” a term commonly applied to the Mormons, referred to an amorphous religious culture flourishing along the margins of the standard Christian denominations. Visionaries were a variant of a restless seeker population that wanted more religion than conventional Protestantism offered. Some seekers looked for a return to the exact forms of the New Testament church; others sought a bestowal of divine authority. The greatest hunger was for spiritual gifts like dreams, visions, tongues, miracles, and spiritual raptures, making the visionaries the natural audience for the Mormon missionaries and the new revelation.” Ch. 5

“Corrill admitted that the Mormons’ spiritual gifts had impressed him. The meeting lasted all night, and such a meeting I never attended before. They administered the sacrament, and laid on hands, after which I heard them prophecy and speak in tongues unknown to me. Persons in the room, who took no part with them, declared, from the knowledge they had of the Indian languages, that the tongues spoken were regular Indian dialects, which I was also informed, on inquiry, the persons who spoke had never learned. I watched closely and examined carefully, every movement of the meeting, and after exhausting all my powers to find the deception, I was obliged to acknowledge, in my own mind, that the meeting had been inspired by some supernatural agency.” Ch. 7

“Sometime in the early winter, after the New York missionaries had gone on to Missouri, the visionary impulse got out of hand. Eber D. Howe, the Painesville editor with Campbellite inclinations, reported “fits” of “the most wild, frantic and horrible fanaticism.” In the nightly prayer meetings, some made “the most ridiculous grimaces, creeping upon their hands and feet, rolling upon the frozen ground,” aping “all the Indian modes of warfare, such as knocking down, scalping, ripping open and tearing out the bowels.” Levi Hancock, a hardheaded carpenter who had come to Mormonism through Parley Pratt’s preaching, thought some of his fellow Mormons like Burr Riggs had gone too far. “I have seen him jump up from the floor, strike his head against the joist in the Baldwin’s new house and swing some minutes, then fall like he was dead. After an hour or two he would come to. He would prophesy and tell what he had seen.” Hancock saw Heman Bassett “behave like a baboon.” Ch. 7

“Corrill said Mormons “believe rather more firmly . . . than others do” in biblical promises “that these signs shall follow them that believed; in his name they shall cast out devils, heal the sick, &c.” Ch. 7

“Visiting branches outside of Kirtland, Parley Pratt came across “strange spiritual operations” that were “disgusting, rather than edifying.” People would swoon, make unseemly gestures, fall into ecstasies and cramps.” Ch. 7

“When Levi Hancock told about his vision of Christ after baptism, Joseph said it showed the Lord’s favor. He could scarcely say otherwise when the promise of visions and gifts was one of Mormonism’s great appeals.” Ch. 7

“In January 1832, Young visited a Mormon meeting in Bradford County, Pennsylvania, where he heard members speak in tongues and prophesy.” Ch. 9

“While the group knelt, Young spoke in tongues. Others in the room looked immediately for Joseph’s reaction, knowing his aversion to extravagant gifts, and were reassured the gift was from God. Later that night, Joseph himself spoke in tongues for the first time. In his later accounts, Young said nothing of Joseph’s gift. He seemed more concerned about his own spiritual experiences than with evidence of Joseph’s prophetic authority.” Ch. 9

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah

“Following the meal, Joseph held a small meeting and invited Brigham to pray. As he bowed his head, Brigham felt the Spirit move him to speak in an unknown language. The people in the room were startled. Over the last year, they had seen many people mimic the gifts of the Spirit with wild behavior. What Brigham did was different.

“Brethren, I shall never oppose anything that comes from the Lord,” Joseph said, sensing their discomfort. “That tongue is from God.”

Joseph then spoke in the same language, declaring that it was the language Adam had spoken in the Garden of Eden and encouraging the Saints to seek the gift of tongues, as Paul had done in the New Testament, for the benefit of the children of God.” Ch. 15

“On the evening of the dedication, Joseph met with church leaders in the temple, and the men began to speak in tongues, as the Savior’s apostles had done at Pentecost. Some at the meeting saw heavenly fire resting on those who spoke. Others saw angels.” Ch. 21

“One week after the dedication, on the afternoon of Easter Sunday, a thousand Saints again came to the temple to worship. After the Twelve administered the Lord’s Supper to the congregation, Joseph and Oliver lowered the canvas curtains around the uppermost pulpit on the west side of the lower court and knelt behind them to pray silently, out of sight from the Saints.” Ch. 21

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“A spiritual outburst on January 22, 1833, foreshadowed what lay ahead for the School of the Prophets. A conference was suddenly visited with the gift of tongues. Joseph spoke in another tongue, followed by Zebedee Coltrin and William Smith, and finally all the elders, along with “several of the members of the Church both male & female.” “Much speaking & praying all in tongues” occupied the conference before adjournment “at a late hour.” The next day, the men came together again and started “speaking praying and singing, all done in Tongues.” Lucy Smith remembered hearing of the spiritual outpouring while she was baking bread. She dropped her work and rushed to join the meeting.” Ch. 10

“Joseph loved these times when the Spirit enveloped the Saints in “long absent blessings,” proof that New Testament religion had returned. In another return to primitive Christianity, the brethren began the washing of feet. The elders washed their own feet, and then Joseph knelt before each one and washed. When he came to his father, Joseph Jr. asked for a blessing and was promised he should continue in the priest’s office until Christ should come. After he had passed around the circle, Joseph’s feet were washed by his friend and counselor Frederick G. Williams as a token of the latter’s determination to stand by Joseph “in life or in death.” Ch. 10

“At one Thursday prayer meeting, Woodruff heard “an account of the general gathering of Israel in the gift of tongues.” The next Sunday at Bishop Newel Whitney’s house, Woodruff “had a vary happy time in speaking Singing hearing & interpeting tongues & in prayer with the family.” A week later, five elders of the Church laid their hands on Abraham Smoot and “immediately healed” him of his pain and fever.” Ch. 18

“Woodruff, meanwhile, had returned to his Latin studies. On March 24, he wrote that “I left school in view of spending some time in studying History & preparing for the endowment.” He reported events at one of the regular Thursday prayer meetings where the Saints spent the whole day in prayer and fasting. After scripture reading and brief remarks, the veils were lowered, dividing the room into four segments, two for women and two for men. “The time was taken up during the day in each appartment in singing, exortation, & prayer. Some had a tongue, others an interpetation, & all was in order.” Woodruff, who had missed the temple dedication the previous spring, had his own Pentecost. “The gifts were poured out upon us. Some had the administering of angels & the image of GOD sat upon the countenances of the Saints.” Finally, at four in the afternoon, the veils were lifted bringing participants in view of one another, when the “Saints fell upon their knees & all as one man, vocally poured forth rejoicing, supplication & Prayer before the God of Israel.” To close, they made a contribution to the poor and then departed.” Ch. 18

“At the regular Thursday meeting, “many spake in tongues & others prophesied & interpreted.” It was one of the best meetings the Kirtland Saints could remember. “Some of the Sisters while engaged in conversing in tongues their countenences beaming with joy, clasped each others hands & kissd in the most affectionate manner.” “The Bretheren as well as the Sisters were all melted down and we wept and praised God together.” Fielding thought angels entered the room.” Ch. 18

“Edward Partridge said the tongues lasted for ten or fifteen minutes. Partridge, Diary, Jan. 22, 1836.” Ch. 17, footnote 33

Come Unto Christ, “Healthy Living,” Church of Jesus Christ of Latter-day Saints

“It’s amazing to think that when the Word of Wisdom was revealed in 1833, the world didn’t understand the science behind the effects of things like diet, alcohol, and tobacco. Now, the health code described in the Word of Wisdom is widely accepted even in scientific circles. Researchers have shown again and again the negative side effects of drinking alcohol, smoking, and chewing tobacco, including diseases such as cirrhosis, pancreatitis, and many types of cancer.”

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah 

“Emma was not alone in her concerns. Reformers in the United States and other countries throughout the world thought smoking and chewing tobacco, as well as drinking alcohol, were filthy habits. But some doctors believed tobacco could cure a host of ailments. Similar claims were made about drinking alcohol and hot drinks like coffee and tea, which people drank liberally.” Ch. 15

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“Emma may have objected to the stains on the floor and the smell in the room and asked Joseph to do something about it. If so, she was not the only one disgusted by tobacco chewers. Frances Trollope, the British traveler, castigated American men for soiling the carpet and dirtying the ladies’ long skirts with their spitting.” Ch. 10

“The “Word of Wisdom,” as the revelation was later called, came at a time when temperance and food reforms were flourishing in the United States. In 1835, Sylvester Graham lectured in New York and Philadelphia against tobacco, tea, coffee, and alcohol, advocating a diet based on whole grains. Graham presented his teachings as science; Joseph linked his version of reform to the doctrines of exaltation, giving dietary counsel a scriptural basis.” Ch. 10

Revelations in Context, “The Word of Wisdom,” Jed Woodworth, Doctrine and Covenants Study, Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Tobacco spitting shifted from being a publicly acceptable practice among most segments of the population to becoming seen as a filthy habit beneath the dignity of polite society. In the midst of this cultural shift, at the very moment when everyday people started to concern themselves with their own cleanliness and bodily health, the Word of Wisdom arrived to light the way. The scene in the School of the Prophets would have been enough to give any non-tobacco user like Joseph Smith cause for concern.”

“To the astonishment of observers like Trollope, Americans everywhere—men, women, and children—drank whiskey all day long. American consumption of distilled spirits climbed precipitously, from two and a half gallons a person in 1790 to seven gallons in 1830, the highest amount of any time in American history and a figure three times today’s consumption rate. 

This elevated alcohol consumption offended religious sensibilities. As early as 1784, both Quakers and Methodists were advising their members to abstain from all hard liquor and to avoid participation in its sale and manufacture. A more aggressive temperance movement took hold among the churches in the early decades of the 19th century. Alcohol became viewed more as a dangerous tempter and less as a gift from God. In 1812, the Congregational and Presbyterian churches in Connecticut recommended strict licensing laws limiting the distribution of alcohol. Lyman Beecher, a leader in this reform movement, advocated even more extreme measures, endorsing full abstinence from alcoholic beverages. The idea soon became a central plank of the American Temperance Society (ATS), organized in Boston in 1826. Members of the organization were encouraged to sign a temperance pledge not just to moderate their alcohol intake but to abstain altogether. A capital “T” was written next to the names of those who did so, and from this the word “teetotaler” was derived. By the mid-1830s, the ATS had grown to well over a million members, many of them teetotalers.”

“Encouraged by the ATS, local temperance societies popped up by the thousands across the U.S. countryside. Kirtland had its own temperance society, as did many small towns.14 Precisely because alcohol reform was so often discussed and debated, the Saints needed a way of adjudicating which opinions were right.”

“Although coffee enjoyed wide approval by the mid-1830s, including within the medical community, a few radical reformers such as Sylvester Graham and William A. Alcott preached against the use of any stimulants whatsoever, including coffee and tea.”

“Latter-day Saints who learn of the American health reform movements of the 1820s and 1830s may wonder how these movements relate to the Word of Wisdom. Did Joseph Smith simply draw upon ideas already existing in his environment and put them forward as revelation?

Such concerns are unwarranted. Remember that many early Latter-day Saints who took part in temperance societies viewed the Word of Wisdom as inspired counsel.”

“In the end, some overlap between the Word of Wisdom and the health reform movement of the 19th century is to be expected.”

“Insofar as temperance reform made people less dependent on addictive substances, prompting humility and righteous action, the movement surely was inspired by God.”

Preach My Gospel: A Guide to Sharing the Gospel of Jesus Christ, “Lesson 4: The Commandments,” Chapter 3: What do I Study and Teach? Handbooks and Callings, Mission Callings, Gospel Library, The Church of Jesus Christ of Latter-day Saints

“The Lord revealed to the Prophet Joseph Smith a law of health called the Word of Wisdom. This law teaches us what foods and substances we should and should not use to maintain the health of our bodies and to keep us free from evil influences.”

“The Word of Wisdom teaches that we are to eat healthy foods. It teaches very specifically that we are to avoid harmful substances, including alcohol, tobacco, tea, and coffee. We must also avoid harmful drugs in any form. To be baptized and confirmed, those you teach must give up these substances. People who obey the Word of Wisdom are more receptive to spiritual truths.”

Come Unto Christ, “Healthy Living,” Church of Jesus Christ of Latter-day Saints

“God has given wise counsel to help all His children be healthy. It is called the Word of Wisdom. It outlines inspired ways to improve our physical and spiritual well-being. In it, we’re advised to eat nutritious food and avoid addictive substances.”

Topics and Questions, “Word of Wisdom,” Gospel Library, Church of Jesus Christ of Latter-day Saints

“Since its introduction, prophets have taught about the importance of following the Word of Wisdom. In addition, they have taught Church members to avoid substances that impair judgment or are harmful or highly addictive, whether legal or illegal.”

For the Strength of Youth: A Guide for Making Choices, “Your Body is Sacred,” Youth, Gospel Library, Church of Jesus Christ of Latter-day Saints

“But remember that alcohol, tobacco, coffee, tea, and other harmful drugs and substances are not for your body or your spirit.”

“The Lord has promised great treasures of knowledge to those who keep the Word of Wisdom.”

Gospel Study Guide, “Word of Wisdom,” Topics, Gospel Library, Church of Jesus Christ of Latter-day Saints

“The Word of Wisdom was inspired, in part, by a concern Emma Smith had.”

“Although the Word of Wisdom sounds like a revelation about physical things, its blessings are both physical and spiritual.”

“Keeping this commandment can help us have the Holy Ghost as our companion so we can receive revelation and progress on the path toward eternal life.”

“In certain situations, we might feel pressured to not follow the Word of Wisdom.”

Revelations in Context, “The Word of Wisdom,” Jed Woodworth, Doctrine and Covenants Study, Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Every morning after breakfast, the men met in the school to hear instruction from Joseph Smith. The room was very small, and about 25 elders packed the space.2 The first thing they did, after sitting down, was “light a pipe and begin to talk about the great things of the kingdom and puff away,” Brigham Young recounted. The clouds of smoke were so thick the men could hardly even see Joseph through the haze. Once the pipes were smoked out, they would then “put in a chew on one side and perhaps on both sides and then it was all over the floor.”3 In this dingy setting, Joseph Smith attempted to teach the men how they and their converts could become holy, “without spot,” and worthy of the presence of God.”

“The stains were impossible to get out. The whole situation seemed less than ideal for those who were called of God as these elders were, especially when we remember that the room with the filthy floor was Joseph’s “translation room,” the same place where he received revelations in the name of God. Joseph began inquiring of the Lord about what could be done, and on February 27, scarcely a month after the school started, he received the revelation later canonized as Doctrine and Covenants 89. The answer was unequivocal: “Tobacco is not for man but is for bruises & all sick cattle; to be used with judgement & skill.”

“Besides rejecting the use of tobacco, the Word of Wisdom also came down against alcoholic beverages: “Inasmuch as any man drinketh wine or Strong drink among you behold it is not good, neither mete in the sight of your Father.”

The term “strong drink” certainly included distilled spirits such as whiskey, which thereafter the Latter-day Saints generally shunned. They took a more moderate approach to milder alcoholic beverages like beer and “pure wine of the grape of the vine, of your own make.”

The Word of Wisdom rejected the idea of a substitute for alcohol. “Hot drinks”—which Latter-day Saints understood to mean coffee and tea—“are not for the body or belly,” the revelation explained.”

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah 

“Since the men smoked pipes and chewed tobacco during the lessons, the room was hazy and the floorboards were covered in tobacco spit when they left. Emma would scrub with all her might, but tobacco stains remained on the floor. 

She complained to Joseph about the mess. Joseph did not normally use tobacco, but he did not mind if the other men did. Emma’s complaints, however, caused him to question if tobacco use was right in God’s eyes.” Ch. 15

“When Joseph took the matter to the Lord, he received a revelation—a “word of wisdom for the benefit of the Saints in these last days.” In it, the Lord cautioned His people against consuming alcohol, declaring that distilled liquor was for washing their bodies while wine was for occasions like the sacrament. He also warned them against tobacco and hot drinks.

The Lord emphasized a healthy diet, encouraging the Saints to eat grains, herbs, and fruits and to consume meat sparingly. He promised blessings of health, knowledge, and strength to those who chose to obey.” Ch. 15

“The revelation had been declared not as a commandment but as a caution. Many people would find it hard to give up using these powerful substances, and Joseph did not insist on strict conformity. He continued to drink alcohol occasionally, and he and Emma sometimes drank coffee and tea.” Ch. 15

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“To refine their bodies, a revelation received a month after the School of the Prophets began advised the men to give up tobacco and alcohol. During the conferences, they had smoked and chewed tobacco.” Ch. 10

“The Saints differed over how rigorously to apply the “Word of Wisdom.” Some were inclined to make exact compliance a requirement of membership. Others were more relaxed. Joseph drank tea and a glass of wine from time to time. It was left to a later generation of Saints to turn the “principle with a promise” into a measuring rod of obedience.” Ch. 10

“Responding to the shrieks of pain that filled the camp, Joseph gave the victims flour and whiskey and ministered by laying on hands. Nothing worked.” Ch. 12

“In January 1838, a group of apostles and high councilors appointed a committee to make inquiries. Soon after, “the excitement rose so high that they turned them out of their presidential office.” At a February council meeting, George Morey, a high councilor, set “forth in a very energetic manner, the proceedings of the Presidency as being iniquitous.” The four were accused of various infractions of the Word of Wisdom… Cowdery admitted to drinking tea three times a day for his health, and the Whitmers contended tea and coffee were not covered by the revelation.” Ch. 19

“In Carthage, the friendly jailer had moved the prisoners into his own upstairs bedroom, a room without bars on the windows. Joseph spent Thursday, June 27, preparing for the treason trial scheduled for Saturday…. Late in the afternoon, the jailer’s boy told the prisoners the guards wanted wine; Willard Richards gave him a dollar. When the wine was returned, the prisoners, their spirits “dull and heavy,” all partook.” Ch. 29

Book of Commandments 4:2, 1833, The Joseph Smith Papers

“And now, behold, this shall you say unto him:—I the Lord am God, and I have given these things unto my servant Joseph, and I have commanded him that he should stand as a witness of these things, nevertheless I have caused him that he should enter into a covenant with me, that he should not show them except I command him, and he has no power over them except I grant it unto him; and he has a gift to translate the book, and I have commanded him that he shall pretend to no other gift, for I will grant him no other gift.”

Doctrine and Covenants 5:2-4, 1835

“And now, behold, this shall you say unto him—he who spake unto you, said unto you: I, the Lord, am God, and have given these things unto you, my servant Joseph Smith, Jun., and have commanded you that you should stand as a witness of these things;

And I have caused you that you should enter into a covenant with me, that you should not show them except to those persons to whom I commanded you; and you have no power over them except I grant it unto you.

And you have a gift to translate the plates; and this is the first gift that I bestowed upon you; and I have commanded that you should pretend to no other gift until my purpose is fulfilled in this; for I will grant unto you no other gift until it is finished.”

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah 

“After they arrived, however, they learned that Hiram Page, one of the Eight Witnesses and a teacher in the Aaronic Priesthood, had started to seek revelations for the church through what he thought was a seer stone. Many Saints, including Oliver and some members of the Whitmer family, believed these revelations were from God. Joseph knew he was facing a crisis. Hiram’s revelations mimicked the language of scripture.” Ch. 9

“If he acted too forcefully against Hiram’s revelations, he could offend those who believed in them or discourage faithful Saints from seeking revelation on their own. But if he did not condemn the false revelations, they could undermine the authority of the Lord’s word and divide the Saints. After many sleepless hours, Joseph received a revelation directed to Oliver. “No one shall be appointed to receive commandments and revelations in this church excepting my servant Joseph Smith,” the Lord declared, “for all things must be done in order, and by common consent in the church.” Ch. 9

“A few days later, at a conference of the church, the Saints renounced Hiram’s revelations and unanimously sustained Joseph as the only one who could receive revelation for the church.?” Ch. 9

“That fall, Joseph and John Bennett drafted a charter of laws for Nauvoo. The document was designed to give the Saints as much freedom as possible to govern themselves and protect against the kinds of injustices that had afflicted them in Missouri. If the state legislature approved the charter, the citizens of Nauvoo could pass their own laws for the city, operate local courts, found a university, and organize a militia.” Ch. 35

“The day had begun with deafening volleys of cannon fire followed by a parade of the city militia, called the Nauvoo Legion, which was made up of 650 men. Joseph Smith and John Bennett, dressed in the crisp blue coats and golden epaulets of military officers, had marched the Legion through town and up the bluff to the freshly dug foundation of the temple.” Ch. 36

“John followed Joseph to his office, and a clerk handed him a pen and paper. When the alderman arrived, Joseph stepped out of the room while John hunched over a desk and wrote out a confession stating that the prophet had not taught him anything contrary to the laws of God. He then resigned his position as mayor of Nauvoo. 

Two days later, on May 19, the city council accepted John’s resignation as mayor and appointed Joseph to the office.” Ch. 38

“Frustrated by the candidates’ unwillingness to help, Joseph decided to run for president of the United States himself.” Ch. 42

“He anticipated that hundreds of Saints would campaign throughout the nation on his behalf. On January 29, 1844, the Quorum of the Twelve formally nominated Joseph as a candidate for the presidency, and he accepted their nomination. “If I ever get in the presidential chair,” he promised, “I will protect the people in their rights and liberties.” Ch. 42

“He believed that a theocratic democracy, where the people chose to live in harmony with God’s laws, could establish a just and peaceful society to prepare the world for the Second Coming. But if his campaign were to fail and the oppressed and downtrodden were left unprotected, he wanted to establish a place to protect them in the last days, somewhere outside the United States.

Constant threats in Missouri and Illinois, along with the ever-increasing number of Saints, had lately prompted Joseph to look westward for such a place. He did not intend to abandon Nauvoo, but he expected the church to grow beyond what the city could accommodate. Joseph wanted to find a place where the Saints could establish the kingdom of God on earth and institute just laws that would govern the Lord’s people into the Millennium.

With this in mind, Joseph thought of places like California, Oregon, and Texas, all of which were then outside the borders of the United States. “Send out a delegation and investigate the locations,” he directed the Twelve. “Find a good location where we can remove after the temple is completed and build a city in a day and have a government of our own in a healthy climate.” 

On March 10 and 11, the prophet formed a new council of men that would oversee the establishment of the Lord’s kingdom on earth. The council came to be known as the Council of the Kingdom of God, or the Council of Fifty.“ Ch. 42

“Before adjourning their first meeting, council members spoke enthusiastically about creating a government of their own under a new constitution that reflected the mind of God.” Ch. 42

“Amid the turmoil of the spring, Joseph met regularly with the Council of Fifty to discuss the ideal attributes of a theocratic democracy and the laws and practices that governed it. At one meeting, shortly after the April conference, the council voted to receive Joseph as prophet, priest, and king.” Ch. 43

“Several apostles and scores of elders left Nauvoo to serve missions and campaign for Joseph’s presidency.” Ch. 43

“Then he mustered the Nauvoo Legion and put the city under martial law, suspending the usual rule of law and putting the military in charge. 

On the afternoon of June 18, the Legion assembled in front of the Nauvoo Mansion. As the militia commander, Joseph dressed in full military uniform and climbed atop a nearby platform, where he spoke to the men.” Ch. 44

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“Quincy remarked to Smith, “You have too much power to be safely trusted to one man.” Joseph replied that in Quincy’s hands or another person’s “so much power would, no doubt, be dangerous. I am the only man in the world whom it would be safe to trust with it. Remember, I am a prophet!” Prologue

“Through the summer, Oliver Cowdery and the Whitmer family began to conceive of themselves as independent authorities with the right to correct Joseph and receive revelation. Cowdery had witnessed at least three major revelations with Joseph and been granted the title of Second Elder in the Articles and Covenants. Perhaps he thought his duty was to detect errors. While Joseph worked on a compilation of the revelations, Cowdery wrote him about a mistake in the Articles and Covenants. The objectionable passage, relating to the qualifications for baptism, stated that candidates shall “truly manifest by their works that they have received of the Spirit of Christ unto a remission of their sins.” Though apparently innocuous, Cowdery may have felt that the requirement of the Spirit verged dangerously close to the traditional Puritan practice of insisting on evidence of grace. Evaluating a candidate’s experiences before admission to the Church gave ministers great power. Cowdery saw in those words the seeds of priestcraft.

 Joseph wrote Cowdery at once, asking “by what authority he took upon him to command me to alter or erase, to add to or diminish from, a revelation or commandment from Almighty God.” To straighten out the matter, Joseph made a special trip to Fayette, perhaps realizing the Church was in peril. Acknowledging every rival claim to revelation would quickly lead to anarchy. Cowdery had the whole Whitmer family on his side, and Joseph was hard-pressed to convince them they were wrong. It was, he said, “with great difficulty, and much labour that I prevailed with any of them to reason calmly on the subject.” Christian Whitmer came over to Joseph’s side first and gradually the others followed. Joseph believed the error had “its rise in presumption and rash judgement,” and from the experience they were all to learn “the necessity of humility, and meekness before the Lord, that he might teach us of his ways.” Ch. 5

“When Joseph arrived in Fayette in September, the Whitmers and Cowdery were studying the revelations of Hiram Page, the husband of David Whitmer’s sister Catherine. He had a “roll of papers,” as Newel Knight reported it, full of revelations through a stone. Joseph had put aside his seerstone after completing the Book of Mormon, and David Whitmer thought this a big mistake. Only the seerstone revelations received through June 1829 were trustworthy in Whitmer’s view. He may have believed Page because he used a stone when Joseph had stopped. 

Joseph had suppressed the previous criticism of his revelation by force of argument. This time he “thought it wisdom not to do much more than to converse with the brethren on the subject,” and wait for the conference scheduled for September 26. Joseph recognized the danger of the competing revelations. Acknowledging every visionary outburst could splinter the church. Newel Knight, who came up for the conference, found Joseph “in great distress of mind.” The two of them occupied the same room before the conference, and Newel said that “the greater part of the night was spent in prayer and supplication.” Rather than face the brethren individually and risk another outburst later, Joseph turned to the Church to settle the matter for good. Joseph brought a new revelation dealing with Hiram Page to the conference, but it was not by revelatory power that Joseph prevailed. He insisted rather that Page’s revelations “were entirely at variance with the order of Gods house, as laid down in the New Testament, as well as in our late revelations.” He turned the question into a constitutional issue: did Hiram Page have the authority to promulgate revelation? The new revelation emphasized that the reception of revelation for the Church had “not been appointed unto him, neither shall anything be appointed unto any of this church contrary to the church covenants.” The Articles and Covenants now proved their usefulness. They laid out procedures and leadership structure that inhibited erratic claims, the downfall of other charismatic religious groups. “For all things must be done in order,” the revelation insisted, “and by common consent in the church, by the prayer of faith.” Joseph had Cowdery read the Articles and Covenants to the conference, and then Joseph explained their meaning. After the investigation “Brother Joseph Smith Jr. was appointed by the voice of the Conference to receive and write Revelations & Commandments for this Church.” Charisma was to be focused, not left free to run wild.” Ch. 5

“The Prophet alone was to inscribe scripture. To leave no question, Cowdery was told not to “command him who is at thy head, and at the head of the church,” for only Joseph had the “keys of the mysteries, and the revelations.” Ch. 5

“The revelations carried authority even though Joseph did not fall into trances like Ellen White or withdraw into the desert like Muhammad. Most of Joseph’s revelations came while he sat in council with his followers. Parley Pratt, one of Joseph’s early converts, described how the revelation on discerning spirits was received. John Murdock and several other elders asked Joseph to inquire of the Lord. They joined in prayer in the translating room, Pratt said, and Joseph dictated a revelation. 

Each sentence was uttered slowly and very distinctly, and with a pause between each, sufficiently long for it to be recorded, by an ordinary writer, in long hand. 

This was the manner in which all his written revelations were dictated and written. There was never any hesitation, reviewing, or reading back, in order to keep the run of the subject; neither did any of these communications undergo revisions, interlinings, or corrections. As he dictated them so they stood, so far as I have witnessed. 

Once recorded, the revelations were recopied and carried around by Church members. Joseph once said his revelations “have been snatched from under my hand as soon as given.” Most converts believed on the basis of these writings alone without ever meeting Joseph Smith.” Ch. 6

“Yet revising the Bible was only a logical extension of translating the Book of Mormon. Both were expansions of the scriptures. Joseph’s role as revelator authorized him to add to the Bible and correct the translation where it had gone astray. He did not question the authenticity of the Bible as did the German scholars who were identifying signs of human authorship about this time. Rather than doubting the Bible’s inspiration, Joseph believed the original text had been marred in its descent through the ages and proposed to strengthen biblical authority by recovering the original.” Ch. 6

“Besides the revelations in the Book of Commandments, with their biblical ring, Joseph’s prophethood was based on a gift peculiarly his own. In an 1830 revelation, Joseph was called “a seer, a translator, a prophet, an apostle of Jesus Christ, an elder of the church.” The series of titles implied that prophethood was connected to translation. Though unusual for one of his education and social status, “translator” became his permanent role.” Ch. 6

“Soon after arriving in Kirtland, he received a revelation in response to a woman named Hubble “who professed to be a prophetess of the Lord” and wanted to set up as “a teacher in the Church.” Joseph was sensitive about rival prophets after the Hiram Page episode the preceding fall. He did not want anyone else “revealing commandments, laws, and other curious matters.” The new revelation firmly announced that only one was “appointed unto you, to receive commandments and revelations from my hand,” and “there is none other appointed unto you to receive commandments and revelations until he be taken, if he abide in me.” The revelation sought to block the natural tendency of visionary religion to descend into confusion.” Ch. 7

“But in Booth’s opinion, Mormonism’s signal weakness was Joseph Smith. He held too much power. As Booth pointed out, “the relation in which Smith stands to the church, is that of a Prophet, Seer, Revealer, and Translator; and when he speaks by the Spirit, or says he knows a thing by the communication of the Spirit, it is received as coming directly from the mouth of the Lord.” This held true for small, everyday matters, as well as for grand doctrines. “When he says he knows a thing to be so, thus it must stand without controversy.” Ch. 8

“The revelations carried great weight. They were valued as scripture equal to the Bible, raising Joseph above everyone else. The revelations that condemned Hiram Page’s rival revelations a year before had set the pattern. No one was to receive revelations for the Church “excepting my servant Joseph, for he receiveth them even as Moses.” In Kirtland, he had silenced the visionaries when they competed with his authority.” Ch. 8

“But priesthood with its mysterious exalting power was also integrated into the organizational structure. The mystical powers of priesthood blended with the everyday business of running the church. The president of the High Priesthood was the president of the Church.” Ch. 13

“Corrill exaggerated the importance of restraints on power under priesthood government. Limitations on the higher authorities functioned only at the margins of Church activity. The provision for trying the Church president resembled impeachment in a democratic government, a drastic resort in an emergency. Ordinary, day-by-day checks on power had almost no place in priesthood government.” Ch. 13

“Instead of suspicion, there was trust and yearning. Power was not to be checked but released and expanded.” Ch. 13

“Joseph kept the ultimate authority to himself. While encouraging all the brethren to speak by the Holy Ghost and bestowing on every council the authority to receive revelation for its domain, Joseph remained the prophet for the Church, the only one to write in the name of God.” Ch. 14

“A new phrase was added to entries in the minutes about the appointment of faithful brethren who were called men “in good standing & friends to Joseph Smith jr, the Prophet.” Friendship to Joseph divided true Saints from false.” Ch. 19

“He may not have understood his error in 1838, but later, in Nauvoo, he kept control of the key institutions. He served as mayor and took command of the Nauvoo legion.” Ch. 21

“Among his own followers, he was dominant. He “deemed himself born to command, and he did command.” Ch. 22

“Joseph predicted ruin for a government that ignored a suffering people. If just causes found no favor, the nation would be brought to “the very verge of crumbling to peices and tumbling to the ground.” The Latter-day Saints, the people the government had disregarded, would save it. At that day “when the constitution is upon the brink of ruin this people will be the Staff up[on] which the Nation shall lean and they shall bear the constitution away from the very verge of destruction.” Joseph, who loved and hated the United States, saw the collapsing country supported by his own people.” Ch. 23

“At the October conference in 1840, Bennett gave a fawning address on the Saints’ persecutions and prospects, whereupon the conference appointed him to a committee with Joseph Smith to seek a charter for Nauvoo. Bennett’s connections with the state political parties paid off. The proposed charter passed both houses with scarcely a debate. Drafted by Joseph and Bennett, the charter maximized local self-rule, capitalizing on the legislature’s inexperience in granting city charters.” Ch. 23

“That winter, Joseph and Bennett put the city government together. In his inaugural address as mayor on February 3, 1841, Bennett called for the suppression of tippling houses, the organization of the University of the City of Nauvoo, the formation of the militia under the name of the Nauvoo Legion, and the construction of a wing dam in the Mississippi and a ship canal down the center of the peninsula to provide both navigation and water power. Not wasting a minute, Joseph that very day presented a bill organizing the university and appointing a board of trustees with Bennett as chancellor. Joseph also submitted a bill organizing the male citizens of the city and other volunteers from Hancock County into the Nauvoo Legion. By the end of the day, Joseph had been appointed chair of committees on the canal, the regulation of liquor, health, and a city code. Events proceeded speedily.” Ch. 23

“The high council supplied another clerk, leaving Joseph responsible for the debts and the final disposition of land. He oversaw the business for another year, until the Twelve Apostles returned and took on much of the responsibility. In January 1841, he assumed the title of “trustee-in-trust” for the Church, as required by the Illinois statute on religious societies.” Ch. 24

“The narrative came together in the temple, the anchor of Joseph’s cities. Baptisms for the dead, which at first were performed in the river, were meant for the temple. If the Saints failed to build the temple with dispatch, they were told, they would be rejected as a people.” Ch. 24

“No withdrawn mystic contemplating his visions in the isolation of a cave, he was a city-builder, a Church president, and now in Nauvoo a general and soon-to-be mayor. He stood at the center of every project and every controversy. And still, the revelations kept coming, each more daring than the last.” Ch. 24

“Joseph exercised such untrammeled authority in Nauvoo that it is possible to imagine him thinking no conquest beyond his reach. In theory, he could take what he wanted and browbeat his followers with threats of divine punishment.” Ch. 25

“Joseph let Bennett down gently, stripping him of authority in the city and the Church, taking over as mayor without fanfare.” Ch. 26

“In midsummer, Joseph wrote to Governor Carlin of Illinois to say that Bennett had been dismissed from his city offices and to ask for advice on how to react if attacked… He signed the letter, “Joseph Smith, Lieutenant-General, Nauvoo Legion.” Ch. 26

“After the cloth was removed, the hotel’s proprietor Robert D. Foster, chair of the event, proposed toasts. One was to “General Joseph Smith, whether we view him as a Prophet at the head of the church; a General at the head of the Legion; a Mayor at the head of the City Council; or as a Landlord at the head of his table.” Another was to the Nauvoo Legion, “a faithful band of invincibles; ready at all times to defend their country,” and a third to the Nauvoo Charter, a legislative decree “for the protection of the Saints.” Ch. 28

“Hundreds of small western American towns aimed to build a “great Emporium.” But only Nauvoo had a prophet as mayor, uniting religion and the state. Bringing God into the government created an alliance most Americans had rejected after the Revolution. The Nauvoo merger was all the more offensive because Joseph commanded a military force—the “invincibles” of Foster’s toast—and possessed a city charter that gave the Mormons control over the municipal courts.” Ch. 28

“A religious society under religious government had been his goal for thirteen years. Instead of creating parishes, he built cities. Instead of leaving people to worship where they lived, he gathered them. He aimed for a new social order patterned after the “order of heaven.” Mormon sufferings and his months in prison had not weakened his resolve. The final campaign of his last six months was to frame the constitution of a political Kingdom of God.” Ch. 28

“Joseph’s anxiety showed itself in instance after instance through the fall. He paid a fine in August for striking Walter Bagby, the county tax collector. Joseph “became enraged” when he learned Bagby had been selling Mormon lots for late taxes. In September, he petitioned the state for more arms for the Nauvoo Legion and informed Governor Ford of the renewed anti-Mormon activity, which he feared would be linked to an invasion from Missouri.” Ch. 28

“The Avery kidnappings threw Nauvoo into a panic. Two days after hearing the news, Joseph ordered the Legion to stand ready to enforce city ordinances. The Nauvoo City Council passed an ordinance making it illegal to arrest Joseph Smith on the old Missouri charges on penalty of life imprisonment. On the same day, Joseph suggested the city petition Congress to make Nauvoo a territory with the right to call on federal troops in their own defense. Early the next week, the city council organized a police force of forty men. The Mormons, sensing war, mobilized every resource.” Ch. 28

“Joseph returned to strategizing about the Mormon future. By the fall of 1843 he understood that Nauvoo was not a secure fortress. The militia could not stand up to the state, and the municipal courts were legally contested. The Saints needed broader support, and the Constitution of the United States seemed to hold the key—if interpreted properly. Joseph never lost hope that the federal government would come to the Saints’ aid.” Ch. 28

“The oncoming presidential election offered an opening. The Mormon vote plus sympathy from around the country might catch the attention of national politicians.” Ch. 28

“In the millenarian mood of the early years, the nation’s destiny, its elections, even its history meant little in light of the Second Coming. The predicted calamities, preaching the gospel, and the gathering of Israel dwarfed talk about the Revolution, the Constitution, and the growth of the United States.” Ch. 28

“Within two weeks of writing to Calhoun, Joseph was considering his own candidacy for the presidency. He lectured on the Constitution and the candidates in mid-January, and on January 29 the Twelve Apostles nominated him for the presidency of the United States.47 The Times and Seasons explained that Joseph ran because no other candidates met the Church’s needs: Under existing circumstances we have no other alternative, and if we can accomplish our object well, if not we shall have the satisfaction of knowing that we have acted conscientiously and have used our best judgment; and if we have to throw away our votes, we had better do so upon a worthy, rather than upon an unworthy individual, who might make use of the weapon we put in his hand to destroy us with. Joseph himself saw the need to assert the Church’s rights: I would not have suffered my name to have been used by my friends on any wise as president of the United States or Candidate for that office If I & my friends could have had the privilege of enjoying our religious & civel rights. . . . I feel it to be my right & privilege to obtain what influence & power I can lawfully in the United States for the protection of injured innocence.” Ch. 28

“Joseph immediately planned a campaign. He had the vast Mormon missionary force to stump for him, and he conceived of a series of conferences throughout the nation. “There is oretory enough in the Church,” he told the Twelve, “to carry me into the Presidential chair the first slide.” With a large field of candidates and no clear favorite, he may have thought he could gain votes through convert baptisms and steal the victory in a split vote.” Ch. 28

“He effectively expanded his Zion society to the entire nation.” Ch. 28

“As prophet and priest, he would call down a heavenly blessing. The Times and Seasons promoted Joseph’s merits in article after article, and letters were dispatched explaining his position on Texas, banking, and prison reform. In April 1844, forty-seven conferences were scheduled in fourteen states, and 339 elders signed up to campaign. On May 17, the day that Democrats met in Baltimore to choose their candidates, a “convention of the state” was held in Joseph Smith’s office. That night friends burned a barrel of tar in front of the mansion, lifted Joseph to their shoulders, and marched twice around the fire before escorting him home to the music of a band.” Ch. 28

“On February 20, 1844, three weeks after being nominated for the presidency, Joseph told the Twelve to send an exploring expedition to California and Oregon in search of locations “where we can remove after the Temple is completed and build a city in a day and have a government of our own in a healthy climate.” Ch. 28

“In March 1844, the western explorations led to the addition of a political arm to the governing structure of the Church. Joseph may have been thinking of organizing a political kingdom for two years or even longer.” Ch. 28

“Between March 10 and March 13, 1844, Joseph formed the Council of Fifty, mostly drawn from the established Church elite but also including a handful of non-Mormons. The council was conceived as an initial step toward government for the Kingdom of God.” Ch. 28

“It aimed, as William Clayton put it, “to seek out a location and a home where the saints can dwell in peace and health, and where they can erect the ensign & standard of liberty for the nations, and live by the laws of God without being oppressed and mobbed under a tyrannical government without protection from the laws.” Ch. 28

“In the name of Joseph Smith, the council asked Congress to authorize Smith to raise 100,000 “armed volunteers” to keep order, repel invasions by foreign powers, and protect settlers from Indians, robbers, and desperadoes.” Ch. 28

“A provision in the memorial proposed to make Joseph Smith “a member of the army of these United States” with authority to act in the army’s name. To overcome the objection that this was unconstitutional, Hyde had removed the offending clause. Learning of his unilateral decision, the council reprimanded Hyde for compromising its dignity. Stung by the criticism, Hyde wrote back a long apology that incidentally shed light on the council’s conception of itself: I am aware that our council stands on the summit of all earthly powers, and that he who presides over it is God’s messenger to execute justice and judgment in the Earth, and that any seeming neglect to maintain his dignity and honor, and that also of the Council generally, touches a very tender place, and renders the delinquent justly entitled to the censure and warm reproof of your dignified and honorable body. The words hint at the Council of Fifty’s belief that it was more than a body to coordinate the activities of the Church with the United States. The council was, theologically speaking, “the summit of all earthly powers.” In the same spirit, Parley Pratt wrote in April that the Council of Fifty is “the most exalted Council with which our earth is at present Dignified.” Lyman Wight said to Joseph during the presidential campaign, “You are already president pro tem of the world.” Ch. 28

“The council may have considered itself the incipient organization for millennial rule, a shadow government awaiting the demise of worldly political authority and the beginning of Christ’s earthly reign. In early April 1844, Joseph “prophecied the entire overthrow of this nation in a few years.” Perhaps he believed that provision had to be made for impending chaos and, practical as always, took the first step. George Miller, a member of the council, said Joseph appointed some of the brethren as “princes in the Kingdom of God.” The phrase “Kingdom of God,” usually understood to mean the Church or the regime of righteousness, was interpreted in 1844 to mean an actual government of the whole society. In a general conference address a month after the Council of Fifty’s organization, Sidney Rigdon described the literal nature of the Kingdom: “When God sets up a system of salvation, he sets up a system of government; when I speak of a government I mean what I say; I mean a government that shall rule over temporal and spiritual affairs.” It would be typical of the literal-minded Joseph Smith to bring such a kingdom into being. While most millenarians waited for God to establish millennial rule, Joseph formed an actual government, just as he constructed an actual city rather than waiting for the New Jerusalem to descend from heaven. Taking his lead from Daniel’s prophecy of a kingdom in the last days, Joseph told the Saints: “I calculate to be one of the Instruments of setting up the Kingdom of Daniel, by the word of the Lord, and I intend to lay a foundation that will revolutionize the whole world . . . it will not be by Sword or Gun that this Kingdom will roll on—the power of truth is such that—all nations will be under the necessity of obeying the Gospel.” The mystical name for the Council of Fifty given by revelation was “the kingdom of God and his Law, with the keys and power thereof and judgments in the hands of his servants Ahman Christ.” Ch. 28

“It has been the design of Jehovah, from the commencement of the world, and is his purpose now,” an 1842 editorial in the Times and Seasons argued, to “take the reins of government into his own hand.” Under Moses, the motto of Israel was “The Lord is our lawgiver.” This is the only thing that can bring about the “restitution of all things, spoken of by all the holy prophets since the world was”. . . . Other attempts to promote universal peace and happiness in the human family have proved abortive; every effort has failed; every plan and design has fallen to the ground; it needs the wisdom of God, the intelligence of God, and the power of God to accomplish this.” Ch. 28

“Joseph’s plan for the Kingdom of God looked like a program for Mormon dominance. The council included only three outsiders, and Joseph was, as Hyde noted in his letter, “God’s messenger to execute justice and judgment in the Earth.” Did not that put all power in his hands? Joseph never understood this difficulty, thinking his authority and democracy entirely compatible. When a St. Louis reporter asked “by what principle I got so much power,” Joseph answered “on the principle of truth and virtue which would last when I was dead.” “I go emphatically, virtuously, and humanely for a THEODEMOCRACY,” he wrote in the spring of 1844, “where God and the people hold the power to conduct the affairs of men in righteousness. And where liberty, free trade, and sailor’s right, and the protection of life and property shall be maintained inviolate, for the benefit of ALL.” Ch. 28

“Joseph’s kingdom had no place for electoral politics. He saw in politics “disappointed ambition, thirst for power, pride, corruption, party spirit, faction, patronage; perquisites, fame, tangling alliances; priest-craft and spiritual wickedness in high places.” He would never consider holding elections for seats on the Council of Fifty, whose members were called by revelation. Worthiness meant more than popularity. Joseph would substitute salus republicae suprema lex esto, the good of the commonwealth is the highest law, for vox populi vox dei, the voice of the people is the voice of God. As he told the Nauvoo High Council: “It was the principles of democracy that the peoples voice should be heard when the voice was just, but when it was not just it was no longer democratic, but if the minority views are more just, then Aristarchy should be the governing principle. I.E. the wisest & best laws should be made.” He was more devoted to rights and justice than to government by elections. Rule by the wise seemed more sensible than government by the mistaken. Instinctively, Joseph had returned to an older, more paternalistic political theory, exemplified in the “patriot king” ideal of government.” Ch. 28

“The patriot king, a true father of his people, stood above party and ruled selflessly in their behalf. In an act shocking to democratic sensibilities, at the Council of Fifty meeting on April 11, 1844, “Prest J[oseph] was voted our P[rophet] P[riest] and K[ing] with loud Hosannas.” The office of king came out of temple rituals where other Saints were anointed “kings and priests,” according to the prescriptions in the Revelation of St. John, but here the title had overt political implications. Joseph was to be king in the Kingdom of God, or “King and Ruler over Israel.” Ch. 28

“Monarchy did not repel Joseph as it did other Americans. A righteous king was the best kind of ruler, the Book of Mormon had taught.” Ch. 28

“Joseph saw even more in kingship. By returning to the Bible for inspiration, he evoked an ancient idea that the king must rule as a priest as well. Joseph admired Melchizedek, a “king and priest to the most high God,” who blessed the people in every way under “a perfect law of Theocracy holding keys of power and blessings stood as God to give laws to the people, administering endless lives to the sons and daughters of Adam.” Joseph’s aim was sacred kingship.” Ch. 28

“The Council of Fifty made an effort to write a constitution and then gave up. The virtuous men on the council constituted a “living constitution,” as they were called; their character guarded against the misuse of power rather than relying on counterbalancing branches of government.” Ch. Ch. 28

“For Mormons, anointing Joseph a king held no terrors. William Clayton, clerk of the council, remembered that “the principles of eternal truths rolled forth to the hearers without reserve and the hearts of the servants of God [were] made to rejoice exceedingly.” On April 18, 1844, Clayton recorded the fifty-two names of “those who have been called upon to form the grand K[ingdom] of G[od] by Revelation.” He noted that “it seems like heaven began on earth and the power of god is with us.”86 The Council of Fifty met nearly every week in the spring of 1844. Temporarily, it became the leading council in Church government.” Ch. 28

“Lacking a purpose in the twentieth century, the Council of Fifty became a historical artifact of Joseph’s dream of organizing the Kingdom of God on earth.” Ch. 28

“Joseph’s political business alone was enough to keep him busy in the hectic last six months of his life. He was mayor and chief magistrate of the municipal court. In January he was nominated for the presidency of the United States and began his campaign. In February, the search for a refuge in the West began in earnest. In March he organized the political Kingdom of God and began meeting weekly with the Council of Fifty. Besides mounting exploring expeditions, the council sent three delegates to Washington to ask permission to send a volunteer military force into Texas, California, and Oregon. The combination of grand operations and the pedestrian duties of his civic offices seems more than one man could handle.” Ch. 29

“With bombshells bursting around him, Joseph continued to meet weekly with the Council of Fifty to plan western explorations and keep the presidential campaign moving.” Ch. 29

“Joseph was running for president and had organized the Kingdom of God in anticipation of the millennial coming of Christ. Teaching about the gods seemed miles away from the hard realities of politics and the plans for an earthly kingdom, but the two were related. Joseph’s ordination as king took on an entirely different meaning when viewed against the King Follett sermon. Kingship in the nineteenth-century context implied a royal line and aristocratic rule. The king was set apart from the people as God is set apart from His creations. Both occupied distinct and inaccessible realms and exercised powers peculiar to themselves. In having himself ordained king, Joseph appeared to set himself above his people, reinstating the Great Chain of Being with fixed subordinations and superordinations.” Ch. 29

“He reassured the people about his state of mind. “The Lord has constituted me so curiously that I glory in persecution. . . . All hell, boil over! Ye burning mountains, roll down your lava! for I will come out on top at last.” Ch. 29

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah 

“Joseph took the lead in his canoe the next afternoon, but some of the elders were upset with him and Oliver and refused to paddle. At a dangerous bend in the river, they hit a submerged tree and nearly capsized. Fearing for the lives of everyone in the company, Joseph and Sidney ordered the elders off the river. 

After they set up camp, Joseph, Oliver, and Sidney tried to talk to the group and ease tensions. Irritated, the men called Joseph and Sidney cowards for getting off the river, mocked the way Oliver paddled his canoe, and accused Joseph of acting like a dictator. The quarrel lasted long into the night.

Rather than stay up with the company, Ezra went to bed early, deeply critical of Joseph and the elders. Why, he wondered, would the Lord trust the keys of His kingdom to men like these?” Ch. 12

“When Ezra returned to Kirtland, he continued to criticize Joseph and complain about his actions on the mission. A conference of Saints soon revoked Ezra’s preaching license, and he began writing his friends scathing letters attacking Joseph’s character. 

The Lord rebuked these attacks in early September and called on the elders to stop condemning Joseph’s errors and criticizing him without cause.” Ch. 13

“In December, William began holding an informal debating society at his home. Hoping the debates would provide opportunities for learning and teaching by the Spirit, Joseph decided to participate. The society’s first two meetings went smoothly, but during the third gathering, the mood grew tense when William interrupted another apostle during a debate.

William’s interruption led some people to question if the society should continue. William grew angry and an argument broke out. Joseph intervened, and soon he and William were exchanging insults. Joseph Sr. tried to calm his sons down, but neither man relented, and William lunged at his brother.

Scrambling to defend himself, Joseph tried to remove his coat, but his arms got tangled in the sleeves. William struck hard, again and again, aggravating an injury Joseph had received when he was tarred and feathered.” Ch. 20

“By the end of April, William and Jane Law’s increasingly public dissent led a council of thirty-two church leaders to excommunicate them and Robert Foster for unchristian conduct. Since no one had summoned them to defend themselves at the hearing, William was outraged, and he rejected the council’s decision.” Ch. 43

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“Through the summer, Oliver Cowdery and the Whitmer family began to conceive of themselves as independent authorities with the right to correct Joseph and receive revelation. Cowdery had witnessed at least three major revelations with Joseph and been granted the title of Second Elder in the Articles and Covenants. Perhaps he thought his duty was to detect errors. While Joseph worked on a compilation of the revelations, Cowdery wrote him about a mistake in the Articles and Covenants. The objectionable passage, relating to the qualifications for baptism, stated that candidates shall “truly manifest by their works that they have received of the Spirit of Christ unto a remission of their sins.” Though apparently innocuous, Cowdery may have felt that the requirement of the Spirit verged dangerously close to the traditional Puritan practice of insisting on evidence of grace. Evaluating a candidate’s experiences before admission to the Church gave ministers great power. Cowdery saw in those words the seeds of priestcraft. Joseph wrote Cowdery at once, asking “by what authority he took upon him to command me to alter or erase, to add to or diminish from, a revelation or commandment from Almighty God.” To straighten out the matter, Joseph made a special trip to Fayette, perhaps realizing the Church was in peril. Acknowledging every rival claim to revelation would quickly lead to anarchy. Cowdery had the whole Whitmer family on his side, and Joseph was hard-pressed to convince them they were wrong. It was, he said, “with great difficulty, and much labour that I prevailed with any of them to reason calmly on the subject.” Christian Whitmer came over to Joseph’s side first and gradually the others followed. Joseph believed the error had “its rise in presumption and rash judgement,” and from the experience they were all to learn “the necessity of humility, and meekness before the Lord, that he might teach us of his ways.” Ch. 5

“The next morning, Joseph mimicked Sylvester’s wrath, saying, “If a dog bites me I will kill him—if any man insults me, I will kill him—if any man injures me I will injure him . . . This spirit keeps up division and bloodshed through the world.” That a soft answer turneth away wrath was a worthy principle, but then Joseph contradicted his own lesson by snapping at Sylvester, “If you kill that dog I will whip you.” He predicted that if Sylvester “did not get rid of that spirit the day would come when a dog should bite him, and gnaw his flesh and he would not be able to resist it.” Furious, Sylvester spat back, “You are prophecying lies in the name of the Lord.” Ch. 12

“All but about twenty men followed Joseph, and when the smaller group caught up the next morning, Joseph “called them together and reproved them for tarrying behind and not obeying his counsel.” That was George A.’s polite account. Actually a shouting match ensued in which Joseph was said to have thrown the camp bugle at Sylvester.” Ch. 12

“Returning to Jackson County on the evening of the June 16 meeting, seven citizens, most of them members of the committee, crossed the Missouri River on William Everett’s ferry. Although the ferry was believed to be in solid condition, it sank about two hundred yards from shore. Five men drowned, including Everett and two ferrymen… Joseph was grimly satisfied with the ferry disaster… To the end of his life, Joseph took dismal pleasure in stories of Jackson County suffering.” Ch. 12

“Joseph had warned the brethren of punishment for their contentious spirit, and now their bickering brought misery and destruction. No revelation told Joseph that God had sent the cholera. He read his own ideas about Deity into the event.” Ch. 12

“The expedition to Missouri in 1834 has been called Joseph Smith’s first major failure. Nothing that Joseph aimed to accomplish came about. Several hundred men spent three months walking two thousand miles; fourteen of them never came home. Nothing the camp did improved the situation in Jackson County. The Saints were still refugees, living in Clay County as barely tolerated aliens. Hoping to pacify the Clay people, the Mormons agreed among themselves to abstain from voting and not to hold public meetings, all to no effect.64 Four years later, Missourians combined to drive the Mormons across the Mississippi into Illinois… 

Not everyone was happy when Zion’s Camp returned. Within two weeks after getting back from Missouri in early August 1834, Joseph was brought before a high council by the quarrelsome Sylvester Smith. Smith brought charges of “criminal conduct” against the Prophet for mismanagement of monies and properties, and was even more angry about the rebukes he had received. The property issue was soon cleared up, but the council spent days investigating Joseph’s correction of Sylvester. A settlement reached on August 11 broke down when Sylvester disavowed the decision, and a second council meeting called on August 28 to review the case did not end until almost three in the morning on August 30. Meanwhile, reports circulated that Joseph had maligned Sylvester with “insulting and abusive language” in a manner out of harmony with Joseph’s “profession as a man of God.” Jacob Bump admitted that “his mind had been agitated” by what he had heard. To clear Joseph’s name, the Evening and Morning Star printed the council’s findings for the benefit of the Church. Everyone wanted to know how their prophet behaved and if he lived in accord with “the true principles of his profession as a man of God.”

On one of the occasions when Joseph was supposedly out of control, he was said to have rebuked Sylvester for refusing bread to Parley Pratt, not one of Sylvester’s company. Probably wanting to husband the meager supply for his own men, Sylvester told Pratt to look elsewhere for food. Joseph, who could not abide stinginess, was irate. A year before he had criticized Sidney Gilbert for not extending loans to poor migrants in Independence, whether or not they were credit risks. A continuing theme in the revelations was the requirement to look after the poor. Incensed by Sylvester’s refusal, Joseph gave him a tongue-lashing. Luke Johnson “thought at the time the reproofs were rather severe.”

Sylvester came in for chastisement again over the incident with Joseph’s dog. Joseph threatened to whip Sylvester after Sylvester threatened to kill the dog… David Elliot admitted the occurrence gave him “some disagreeable feelings.”

In a third incident, the one involving disagreement over a campsite when an enemy attack was expected, the witnesses testified about the degree of Joseph’s anger. When Joseph chastised Sylvester and Lyman Wight for disobeying orders, Sylvester claimed Joseph had thrown the camp bugle at him… 

Sylvester had hardly brought the charges against Joseph when the hearing turned into a trial of Sylvester himself for bringing false charges. The men hearing Sylvester’s complaints composed themselves into a council with Bishop Newel Whitney presiding. The question became what was to be done “to arrest the evil,” meaning the circulation of false reports about Joseph. Isaac Story, believing “the plaster ought to be as large as the wound,” urged that an apology from Sylvester be published in the Evening and Morning Star. That opinion prevailed, and an article was prepared announcing that after thorough investigation the council had determined that during the journey to Missouri, Joseph acted “in a proper manner and in every respect has conducted himself to the satisfaction of the church.” Fifteen men, not council members but present at the proceedings, signed a statement attesting to the justice of the results… 

Sylvester signed a single-sentence confession and then wrote below “signed for fear of punishment,” a grudging concurrence at best… 

The camp incident triggered strong feelings. While Sylvester was raging and the members gossiping about reports from the camp, Joseph wrote the Missouri Saints that he was “met in the face and eyes as soon as I had got home with a catalogue [of charges] that was as black as the author of lies himself . . . the cry was Tyrant,! Pope!! King!!! Usurper!!!! Abuser of men!!!!! Ange[l]!!!!!! False Prophet!!!!! Prophesying Lies in the name of the Lord.” The list showed Joseph understood how he looked to his enemies, but the charges infuriated him. He told the Missouri Saints he had been unable “to regulate my mind” sufficiently to give them counsel, but was sure his accusers were “meet for the devourer the shaft of the . . . distroying Angel…”

Looking back, Joseph concluded that such experiences may be “necissary to perfect the Church…”

As Sylvester Smith learned, Joseph did not like to be crossed. His own followers were sometimes shocked by his flashes of anger. But in the end they backed him. The high council found Sylvester Smith at fault, not Joseph. They sensed that their prophet had the right to rebuke his followers, fiercely if necessary… His warm-hearted friendship more than compensated for the occasional tirades.” Ch. 12

“At one point, Joseph was looking for work cutting cordwood when a local member supplied them with funds. In Paris, Illinois, the tavern keepers turned the Mormons away until Joseph threatened to burn down one of their houses if his family was refused.” Ch. 19

“Although Joseph’s own position was never seriously threatened, after the repeated struggles with the Kirtland dissenters he had lost patience with the opposition. He did what he could to end controversy, but when reconciliation failed, he cut his brethren off to preserve “union & peace & love.” He would tolerate failings in his closest followers, but not disloyalty.” Ch. 19

“On the Sunday after the apostates were driven from Far West, Sidney Rigdon attempted to explain the treatment of the dissenters. He preached on the republican basis of their expulsion, admitting that “certain characters in the place had been crying ‘you have broken the law—you have acted contrary to the principles of republicanism.’ ” In actuality, Rigdon claimed, the reverse was true: When a country, or body of people have individuals among them with whom they do not wish to associate and a public expression is taken against their remaining among them and such individuals do not remove it is the principle of republicanism itself that gives that community a right to expel them forcibly and no law will prevent it.” Ch. 19

“Joseph was angrier with the dissenters who turned on him at the trial than with the militia mob… In the end, Joseph delivered the traitors “unto the buffetings of satan untill the day of redemption that they may be dealt with according to their works.” Ch. 20

“Law’s disaffection began when Hyrum showed him the plural marriage revelation. Law had disputed John Bennett’s charges of Nauvoo polygamy and temporarily allied with Hyrum and William Marks to deny the existence of the practice. After Hyrum accepted the revelation, he tried to persuade Law. Although they considered plural marriage, William and Jane eventually decided Joseph had gone too far. On January 1, 1844, Law wrote in his diary that what he had learned “paralizes the nerves, chills the currents of the heart, and drives the brain almost to madness.” … Joseph had made the acceptance of plural marriage in principle a prerequisite to couples being sealed for eternity. William and Jane were torn, but by the end of 1843, they had made their decision against plural marriage. On January 8, 1844, Law learned he had been dropped from the First Presidency. Attempts at reconciliation failed, and he was excommunicated in April.” Ch. 29

“In a speech at the temple, he suggested by innuendo that Charles Foster, Robert Foster’s brother, had written a critical letter to the New York Tribune about misappropriation of temple funds and the impossibility of completing the huge building. When Charles Foster asked from the audience if he was the man, Joseph indicated he was. Insulted, Foster retorted, “You shall hear from me.” Joseph whipped back, “I fine you $10.00 for that threat and disturbing the meeting.” Robert Foster rose to calm the situation and defend his brother. “No one has heard him threaten you,” he insisted. But hundreds of voices in the audience cried, “I have.” Joseph called for order and threatened to fine the doctor if he did not stop talking.” Ch. 29

“On April 18, four dissenters were excommunicated: Robert Foster, Wilson Law, William Law, and Jane Law. They were given no opportunity to defend themselves or bring witnesses. Contrary to standard protocol in Church courts, the defendants were not present.” Ch. 29

“The city council met for six and a half hours on Monday, June 10, “investigating the Merits of the Nauvoo Expositor.” They seemed to realize they were taking a huge risk when they finally passed an ordinance concerning libels, but they concluded that the action was necessary and legally justified.53 Joseph, as mayor, ordered the city marshal, John P. Greene, to destroy the Expositor and the major general of the Nauvoo Legion to assist. “About 8 p.m. the Marshall returned and reported that he had removed the press, type, and printed papers, and fixtures into the street, and fired them.” The posse, consisting of about a hundred men, gathered in front of Joseph’s house after the work was done to hear a speech. “I would never submit to have another libellous publication . . . established in this city,” he told them.” Ch. 29

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah 

“Soon a local sheriff, armed with an arrest warrant, began searching for him. If caught, Joseph could face a costly trial and possibly imprisonment. 

On January 12, 1838, the prophet sought the Lord’s help and received a revelation. “Let the presidency of my church take their families,” the Lord instructed, “and move on to the west as fast as the way is made plain.”

The Lord urged Joseph’s friends and their families to gather to Missouri as well. “Be at peace among yourselves, O ye inhabitants of Zion,” He declared, “or there shall be no safety for you.” 

The Smiths and Rigdons planned their escape immediately. The two men would slip out of Kirtland that night, and their families would follow a short time later in wagons.

That night, well after darkness had fallen over Kirtland, Joseph and Sidney climbed onto their horses and rode out of town.” Ch. 25

“The day after they left Daviess County, the men stopped at a way station, and the prisoners bought whiskey for their guards. Later that night, the sheriff approached the prisoners. “I shall take a good drink of grog and go to bed,” he told them, “and you may do as you have a mind to.”

As the sheriff and three of the guards got drunk, Joseph and his friends saddled two horses with the help of the remaining guard and headed east into the night.” Ch. 33

“At that moment, unbeknownst to Boggs, someone stole silently across his muddy yard and aimed a heavy pistol through the window. A flash of light erupted from the barrel, and Boggs slumped over his newspaper. Blood flowed from his head and neck.

Hearing the gunshot, Boggs’s son rushed into the room and called for help. By then the shooter had tossed the weapon to the ground and fled unseen, leaving only footprints in the mud.” Ch. 37

“Police investigations into the identity of the shooter had proved fruitless. Some people accused Boggs’s political rivals of pulling the trigger, but the newspaper argued that the Saints were behind it, claiming that Joseph had once prophesied a violent end for Boggs.” Ch. 38

“The report offended Joseph, who was tired of being accused of crimes he did not commit. “You have done me manifest injustice in ascribing to me a prediction of the demise of Lilburn W. Boggs,” he wrote the editor of the newspaper. “My hands are clean, and my heart pure, from the blood of all men.” Ch. 38

“John accused Joseph of ordering the May shooting of Lilburn Boggs, repeating the story from the newspaper that the prophet had foretold Boggs’s violent death and adding that Joseph had sent his friend and bodyguard Porter Rockwell to Missouri “to fulfill prophecy.” Ch. 38

“After recovering from the attack, Boggs had demanded that his would-be assassin be brought to justice. When he learned that Porter Rockwell had been visiting family in Independence at the time, Boggs accused Joseph of being an accomplice to his attempted murder.” Ch. 38

“Governor Carlin listened to their entreaties, but he ultimately issued warrants for Joseph and Porter anyway.” Ch. 38

“Josiah Lamborn, Illinois’s young district attorney, focused his opening statements on Joseph’s alleged prophecy about Boggs’s demise. He reasoned that if Joseph had prophesied Boggs’s shooting, then he ought to be held accountable and tried in Missouri.” Ch. 39

“A deputy sheriff and two officers arrived in Nauvoo on August 8 and arrested the two men, charging Porter with shooting Boggs and Joseph with being an accessory. Before the sheriff could take them away, however, the Nauvoo City Council demanded the right to investigate the warrant. Joseph had been charged falsely before, and the Nauvoo charter granted the Saints power to protect themselves against abuses of the legal system.

Unsure if the council had the right to question the warrant, the sheriff delivered Joseph and Porter over to the city marshal and left town to ask the governor what he should do. When he returned two days later, the sheriff searched for his prisoners, but they were nowhere to be found.” Ch. 39

“Joseph and Porter had slipped out of Nauvoo to avoid arrest.” Ch. 39

“His friends had heard that the governor of Iowa had issued an arrest warrant for him and Porter as well, meaning it was no longer safe for Joseph to hide at his uncle’s house. They now expected sheriffs on both sides of the river to be searching for him.” Ch. 39

“As the family ate their noonday meal, an Illinois sheriff and two armed officers barged into the house with new orders to arrest the prophet. John distracted the men, giving Joseph time to duck out the back door, cut through the cornstalks in his garden, and take cover in his store.” Ch. 39

“The governor of Missouri was again demanding that Joseph stand trial in Missouri, this time on the old charge of treason, and Governor Ford of Illinois had just issued another warrant for the prophet’s arrest.” Ch. 41

“They wrestled Joseph into the back of their wagon and held him there. “Gentlemen,” Joseph said, “I wish to obtain a writ of habeas corpus.” The writ would allow a local judge to rule on whether Joseph’s arrest was legal.” Ch. 41

“At that instant, Joseph saw a man passing by the house. “These men are kidnapping me!” he cried out. When the man kept walking, Joseph turned to Stephen and told him to get help.” Ch. 41

“Acting quickly, Stephen reported Joseph’s mistreatment to local authorities, who soon had the officers arrested for kidnapping and abuse. Stephen then helped to secure a writ of habeas corpus from a nearby court official. The writ required Joseph to attend a hearing sixty miles away.

When they found out the judge was not in town, Joseph, his captors, and his captors’ captors set out to find another court that could sort out the legal mess.

In Nauvoo, Wilson Law and Hyrum learned of Joseph’s capture and enlisted more than a hundred men to rescue him. They sent some men up the river on a steamer while they ordered others to ride on horseback in every direction and search for the prophet.

When his first two rescuers came into sight, Joseph was relieved. “I am not going to Missouri this time,” he told his captors. “These are my boys.” Soon the two rescuers became twenty—and then more. They turned the party toward Nauvoo, where they believed the municipal court could rule on the legality of the warrant.” Ch. 41

“As expected, the Nauvoo court declared Joseph’s arrest illegal. Outraged, the two arresting officers demanded that the governor challenge the ruling. But Governor Ford refused to interfere with the court’s decision, angering the Saints’ critics across the state.” Ch. 41

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“Missourians believed that Mormons thought Joseph’s revelations put them beyond the law. Since the word of God outranked the law of the land, Mormons were suspected of breaking the law whenever the Prophet required it. Joseph had indeed grown impatient with what he called “vexatious lawsuits,” and repeatedly said he would not submit to such harassment any longer. His April motto pronounced woe to “those who invent or seek out unrighteous and vexatious lawsuits under the pretext or color of law or office, either religious or political.” Corrill remembered Joseph saying that he “had been before courts some twenty odd times; they had never found any thing against him, and that . . . he would submit to it no longer.” Ch. 19

“But to worried observers, these impatient eruptions sounded ominous. When Rigdon proclaimed that “he would not suffer people to come into their streets and abuse them, nor would they suffer vexatious law suits,” it sounded like a scofflaw policy. A lawless spirit ran through the Danite schemes, Peck thought. “They consider themselves accountable only at the bar of God for their conduct, and consequently acknowledged no law superior to the ‘word of the Lord through the prophet.’” In later court hearings, Rigdon’s declaration that “neither will we permit any man or set of men to institute vexatious law-suits against us, to cheat us out of our just rights; if they do, wo be unto them” was interpreted as a fixed policy to flout the law.” Ch. 19

“Through the summer, the Mormons were perplexed about how far to trust the law and when to take the law into their own hands.” Ch. 19

“Joseph was thought to personify the Mormons’ terrifying lawlessness. The officers who delivered the writ for his arrest on August 13 expected Joseph to resist; a man who spoke for God would naturally consider himself above the law. Joseph’s refusal to be tried in Daviess, where a fair judgment was impossible, started a rumor that he refused to submit to all legal processes. The bellicose Wight’s comment that “the law had never protected him, and he owed them no obedience” was thought to characterize all Mormons.” Ch. 20

“Joseph was convicted of treason against the state with no opportunity to defend himself, and with the other prisoners he was sentenced to be executed the next morning.” Ch. 20

“On April 6, Joseph and the other prisoners left Liberty Jail, under a fifteen-man guard, arriving in Gallatin two days later… While traveling east through Chariton County, the prisoners escaped, perhaps with the guards’ connivance… Considering themselves prisoners of war in a hostile country.” Ch. 21

“They had attempted escapes before; this time they succeeded. Hyrum said Sheriff Morgan agreed to get drunk and look the other way. With two horses they had recently purchased, the five men headed for Illinois, traveling the back roads under assumed names. On April 22, 1839, they arrived in Quincy.” Ch. 21

“Critics complained even more about the Nauvoo Municipal Court’s authority to issue writs of habeas corpus, a power that enabled Joseph to elude his Missouri pursuers when they tried to extradite him. That authority was unusual, though Alton had been granted the same power in 1839. Overall, the Nauvoo charter invested the city officers with considerable authority—it was certainly among the most liberal to that point—to protect the Saints from legal incursions by their enemies.” Ch. 23

“In the summer of 1841, the Missouri courts tried again to extradite Joseph on the old charges of treason, arson, and robbery coming out of the 1838 Mormon war. A writ in September 1840 had failed when the sheriff could not locate him. In June 1841, the writ was delivered again. On Saturday, June 5, the Adams County sheriff, Thomas King, along with a Missouri officer, arrested Joseph at the Heberlin Hotel in Bear Creek, twenty-eight miles south of Nauvoo.” Ch. 24

“The Missouri attorneys wanted Joseph, who was technically a fugitive from justice, returned to Missouri for trial. Joseph’s attorneys wanted to block the action.” Ch. 24

“Joseph had to look after Emma and the children, manage the Church, govern the city, and evade the extradition officers from Missouri.” Ch. 25

“Joseph was on the run during the summer of 1842, trying to elude arrest for his suspected complicity in the attempt to assassinate Lilburn W. Boggs, the former governor of Missouri.” Ch. 26

“The Quincy Whig claimed Joseph had predicted Boggs’s violent death a year before. Joseph denied the charge in a letter to the editor, but the rumors would not die. Governor Carlin told the Prophet his own followers had reported the supposed prophecy.” Ch. 26

“In one of his letters to the Sangamo Journal, Bennett claimed Joseph had offered a five-hundred-dollar reward for Boggs’s death. Still angry with the former governor for his treatment of the Saints, the Wasp commented that “who did the noble deed remains to be found out.”

Bennett named Orrin Porter Rockwell as the likely assassin. He reported that Joseph said months before that Rockwell had left Nauvoo to “fulfill PROPHECY.” Rockwell, a rough and ready loyalist of Joseph’s, had been employed as the Prophet’s bodyguard on his trip to Washington in 1839.” Ch. 26

“To protect the Prophet, Joseph’s allies in Nauvoo erected all the legal protections possible, utilizing the Nauvoo municipal courts as the chief bastion. On July 5, the city council passed an ordinance empowering the city courts to examine all outside arrest warrants and issue writs of habeas corpus. A warrant for Joseph’s extradition would fall under this law, which required the municipal court to review such cases.” Ch. 26

“By August 8, the extradition papers had passed from Governor Thomas Reynolds of Missouri through Carlin to the deputy sheriff of Adams County. With two assistants, the sheriff arrested Rockwell in Nauvoo and took Joseph Smith into custody as an accessory before the fact. Now was the moment for putting the Nauvoo habeas corpus machinery to the test. The city council, which functioned as the municipal court, issued a writ, which gave the sheriff pause. Unsure of his legal grounds, he went back to Carlin for instructions. By the time he returned two days later, the prisoners were gone. Rockwell left for Philadelphia, and Joseph went into hiding. For the next three months, Joseph spent nearly half his time concealed in friends’ houses outside of Nauvoo.” Ch. 26

“The charter authorized Nauvoo’s municipal courts to issue writs in cases arising from city ordinances, he wrote Emma, not those originating in state or constitutional law. The claim to issue writs for all charges, Carlin erupted, “is most absurd & rediculous, and an attempt to exercise it, is a gross usurpation of power.” Ch. 26

“On September 3, Joseph went into hiding again. At noon on the first Saturday in September, a well-armed deputy sheriff with two other men appeared at the Smiths’ front door. Joseph was at the table eating dinner with his family when the threesome knocked. While John Boynton delayed the officers, Joseph slipped out the back and ran through a cornfield to the Whitneys’.” Ch. 26

“Joseph was grateful that Nauvoo’s charter authorized a militia to ward off mobs and courts to prosecute persecutors— the only government protection the Mormons could count on.” Ch. 28

“Joseph’s escape from arrest through habeas corpus writs in the Nauvoo municipal court and the prosecution of non-Mormons like Cook in Nauvoo courts became to the anti-Mormons examples of “galling oppression.” Ch. 29

“Three weeks later, William Law charged Joseph with living in adultery with a plural wife, Maria Lawrence. A Carthage grand jury issued indictments for perjury and polygamy on the witness of Joseph Jackson, Robert Foster, and William Law. Joseph could elude these court actions by the familiar device of taking them before the Nauvoo municipal court, but that could not stop the county sheriff. Twice during the month Joseph had to hide while officers waited around his house. These awkward disappearances displeased Emma, who was still suspicious of his whereabouts when out of sight. Joseph sent William Clayton to “find Emma’s mind about him going home,” and Clayton found her “crying with rage and fury because he had gone away.” She was not well, and Joseph promptly hurried home.” Ch. 29

Lucy Mack Smith, The History of Joseph Smith by His Mother Biographical Sketches of Joseph Smith, the Prophet, and His Progenitors for Many Generations, Complete and Unabridged First Edition, Liverpool, 1853, Latter-day Saints Book Depot.

“They now accused my son of sending O. P. Rockwell into Missouri with orders to shoot the ex-governor, and, from this time they pursued both Joseph and Porter with all diligence.” Ch. 53

“Joseph, not choosing to fall into their hands, fled from the city and secreted himself sometimes in one place, sometimes in another.” Ch. 53

John C. Bennett, Letter to the Sangamo Journal, Carthage, Hancock County, July 2, 1842

“In 1841, Joe Smith predicted or prophesied in a public congregation in Nauvoo, that Lilburn W Boggs, ex-Governor of Missouri, should die by violent hands within one year. From one or two months prior to the attempted assassination of Gov. Boggs, Mr. O. P. Rockwell left Nauvoo for parts unknown to the citizens at large. I was then on terms of close intimacy with Joe Smith, and asked him where Rockwell had gone? "Gone," said he, "GONE TO FULFILL PROPHECY!" Rockwell returned to Nauvoo the day before the report of the assassination reached there and the Nauvoo Wasp remarked, "It yet remains to be known who did the noble deed!" Rockwell remarked to a person now in Nauvoo, and whose name I forbear to mention for the present, from motives of prudence and safety to the person, but which shall be forthcoming in due time, that he had "been all over Upper Missouri, and all about where Boggs lives," and this was communicated to me by that person.”

“Many of the Danites have been around me, in Nauvoo for the purpose of secret murder.”

John Whitmer, John Whitmer, History, 1831–circa 1847, The Joseph Smith Papers

“As soon as the Lord gave Smith & the church favor in the eyes of the people among whom they lived, and began to prosper them and many began to gather to Nauvoo— Smith and the leaders began to excercise their hatred to those whom he called his enemies— he hired a man by the name of Porter Orin [Orrin Porter] Rockwell (who was one of the gadianton band of whom I heretofore spoke of.). to go and murder a man by the Name of L[ilburn] W. Boggs who had been elected Gov. by the people of the state of Mo. but was not gov. at the time Smith sent him to commit this crime— Boggs Resided at Independence, the place appointed for the land of <​Zion​> yea the New Jerusalem. So Rockwll went to Independence and at night he went to the house of Boggs and shot him through the window but he did not kill him only wounded him severely but he recovered.

Rockwell was caught and put to Jail and I believ he was tried by a Jury of inquiry but was not sufficient testimony to condem him, though it is a well known fact that [p. 90] he was hired by Smith to kill Boggs.”

William Law, Interview with Wm. Law. March 30, 1887, Salt Lake Daily Tribune, July 31, 1887

“You speak, in your book, of Joseph Smith having sent Rockwell to kill Governor Boggs. Let me tell you, that Joe Smith, told me the fact himself. The words were substantially like this, “I sent Rockwell to kill Boggs, but he missed him, it was a failure; he wounded him instead of sending him to Hell.”

Wilhelm Wymetal, “Joseph Smith, the Prophet, his Family, and his Friends,” 1886, p. 254-255

“Joseph, with the complicity of Dr. John C. Bennett, gave orders for the assassination of Governor Boggs. He Sent Danite O. Porter Rockwell “to fulfill prophecy,” and the prophecy came very near being fulfilled on May 6, 1842. Boggs received a terrible wound in the head, and I am informed that , though cured for the time, he died a number of years later after from the effects of the very same wound.”

“As to Rockwell, he considered me his only friend in the last years of his life, and wrote to me, while I was in California, that I should come and help him in a law-suit. I employed him during one winter to guard my stock. He discharged this task with scrupulous honesty. He used, like Hickman, to tell me many of the horrible deeds he had committed for the church. Among other things he told me once that HE HAD SHOT BOGGS. ‘I shot through the window,’ said he, ‘and thought I had killed him, but I had only wounded him; I was damned sorry that I had not killed the son of a b--!’” 

Joseph Smith, “Extract, from the Private Journal of Joseph Smith Jr.” Times and Seasons 1 (Nov. 1839): 7

“This evening, our guard got intoxicated. We thought it a favorable opportunity to make our escape; knowing that the only object of our enemies was our destruction; and likewise knowing that a number of our brethren had been massacred by them on Shoal creek, amongst whom were two children; and that they sought every opportunity to abuse others who were left in that State; and that they were never brought to an account for their barbarous proceedings, but were winked at, and encouraged by those in authority. We thought that it was necessary for us, inasmuch as we loved our lives, and did not wish to die by the hand of murderers and assassins: and inasmuch as we loved our families and friends, to deliver ourselves from our enemies, and from that land of tyranny, and oppression, and again take our stand among a people in whose bosoms dwell those feelings of republicanism and liberty which gave rise to our Nation:—feelings which the inhabitants of the State of Missouri were strangers to.—Accordingly, we took the advantage of the situation of our guard and took our departure; and that night we traveled a considerable distance.”

Hyrum Smith, before the Municipal Court, at Nauvoo, June 30, 1843, quoted in Lucy Mack Smith, The History of Joseph Smith by His Mother Biographical Sketches of Joseph Smith, the Prophet, and His Progenitors for Many Generations, Complete and Unabridged First Edition, Liverpool, 1853, Latter-day Saints Book Depot

“There we bought a jug of whiskey, with which we treated the company, and while there the sheriff showed us the mittimus before referred to, without date or signature, and said that Judge Birch told him never to carry us to Boon county, and never to show the mittimus, 'and,' said he, 'I shall take a good drink of grog, and go to bed, you may do as you have a mind to.' Three others of the guard drank pretty freely of whiskey, sweetened with honey; they also went to bed, and were soon asleep, and the other guard went along with us and helped to saddle the horses. Two of us mounted the horses, and the other three started on foot, and we took our change of venue for the state of Illinois, and, in the course of nine or ten days, we arrived in Quincy, Adams county, Illinois.”

Joseph Smith III, The Memoirs of President Joseph Smith (1832-1914) Edited by his daughter, in Saint’s Herald November 13, 1934, page 1454, call number M291.5 S157 v. 1- 1860, Church History Catalog

“Whether or not Uncle Hyrum had also secured a horse I cannot now say, but I remember that after the passage of some time, two men came to the house to see Father, one of whom was named John Brassfield. I understood at the time that these men had come for the purpose of collecting the amount of the bribe for which they had allowed the prisoners to escape. I cannot fix this date in memory other than to say it was after the erection of what was called the Red Brick Store, located in the west end of the block on which our house stood. 

I remember hearing at the time that the amount of money to be paid these men was eight hundred dollars, and that the horse Father had used was to be replaced by another.”

Gospel Topics Essays, “Peace and Violence among 19th-Century Latter-day Saints,” Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

The Church of Jesus Christ of Latter-day Saints is founded on the teachings of Jesus Christ. The virtues of peace, love, and forgiveness are at the center of Church doctrine and practice.

Old Testament, Exodus 20:13

“Thou shalt not kill.”

Old Testament, Psalm 46:9

“He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire.”

Old Testament, Isaiah 2:4

“And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.”

Old Testament, Isaiah 9:6

“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.”

Old Testament, Isaiah 32:17

“And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever.”

New Testament, Matthew 5:9

“Blessed are the peacemakers: for they shall be called the children of God.”

New Testament, Matthew 5:44

“But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.”

New Testament, Romans 12:18-21

“If it be possible, as much as lieth in you, live peaceably with all men.

Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.

Be not overcome of evil, but overcome evil with good.”

New Testament, Romans 14:19

“Let us therefore follow after the things which make for peace, and things wherewith one may edify another.”

New Testament, 1 Corinthians 14:33

“For God is not the author of confusion, but of peace, as in all churches of the saints.”

New Testament, 2 Timothy 2:22

“Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.”

Book of Mormon, 3 Nephi 12:9

“And blessed are all the peacemakers, for they shall be called the children of God.”

Book of Mormon, Mosiah 4:12-13

“And behold, I say unto you that if ye do this ye shall always rejoice, and be filled with the love of God, and always retain a remission of your sins; and ye shall grow in the knowledge of the glory of him that created you, or in the knowledge of that which is just and true.

And ye will not have a mind to injure one another, but to live peaceably, and to render to every man according to that which is his due.”

Book of Mormon, Mosiah 15:18

“And behold, I say unto you, this is not all. For O how beautiful upon the mountains are the feet of him that bringeth good tidings, that is the founder of peace, yea, even the Lord, who has redeemed his people; yea, him who has granted salvation unto his people.”

Book of Mormon, 4 Nephi 1:15

“And it came to pass that there was no contention in the land, because of the love of God which did dwell in the hearts of the people.”

Doctrine and Covenants 98:16

“Therefore, renounce war and proclaim peace, and seek diligently to turn the hearts of the children to their fathers, and the hearts of the fathers to the children;”

Doctrine and Covenants 105:39

“And lift up an ensign of peace, and make a proclamation of peace unto the ends of the earth;”

Russell M. Nelson, “Peacemakers Needed,” General Conference, April 2023

“Anger never persuades. Hostility builds no one. Contention never leads to inspired solutions.”

“As disciples of Jesus Christ, we are to be examples of how to interact with others—especially when we have differences of opinion. One of the easiest ways to identify a true follower of Jesus Christ is how compassionately that person treats other people.”

“The Savior’s message is clear: His true disciples build, lift, encourage, persuade, and inspire—no matter how difficult the situation. True disciples of Jesus Christ are peacemakers.”

Old Testament, Exodus 21:17

“And he that curseth his father, or his mother, shall surely be put to death.”

Old Testament, Numbers 31:14-18

“And Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle.

And Moses said unto them, Have ye saved all the women alive?

Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord.

Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him.

But all the women children, that have not known a man by lying with him, keep alive for yourselves.”

Old Testament, Deuteronomy 7:1-2

“When the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou;

And when the Lord thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them.”

Old Testament, Deuteronomy 20:13-17

“And when the Lord thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword:

But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee.

Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.

But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth:

But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the Lord thy God hath commanded thee:”

Old Testament, Deuteronomy 22:23-24

“If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her;

Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife: so thou shalt put away evil from among you.”

Old Testament, Deuteronomy 25:12

“Then thou shalt cut off her hand, thine eye shall not pity her.”

Old Testament, Joshua 6:2, 21

“And the Lord said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour…

And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.“

Old Testament, 1 Samuel 15:2-3

“Thus saith the Lord of hosts, I remember that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt.

Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass.”

Old Testament, Jeremiah 25:8-9

“Therefore thus saith the Lord of hosts; Because ye have not heard my words,

Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations.”

New Testament, Matthew 10:34-35

“Think not that I am come to send peace on earth: I came not to send peace, but a sword.

For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.”

Book of Mormon, 1 Nephi 4:10-13

“And it came to pass that I was constrained by the Spirit that I should kill Laban; but I said in my heart: Never at any time have I shed the blood of man. And I shrunk and would that I might not slay him.

And the Spirit said unto me again: Behold the Lord hath delivered him into thy hands. Yea, and I also knew that he had sought to take away mine own life; yea, and he would not hearken unto the commandments of the Lord; and he also had taken away our property.

And it came to pass that the Spirit said unto me again: Slay him, for the Lord hath delivered him into thy hands;

Behold the Lord slayeth the wicked to bring forth his righteous purposes. It is better that one man should perish than that a nation should dwindle and perish in unbelief.”

Book of Mormon, Alma 16:6-11

“And it came to pass that Alma inquired of the Lord concerning the matter. And Alma returned and said unto them: Behold, the Lamanites will cross the river Sidon in the south wilderness, away up beyond the borders of the land of Manti. And behold there shall ye meet them, on the east of the river Sidon, and there the Lord will deliver unto thee thy brethren who have been taken captive by the Lamanites.

And it came to pass that Zoram and his sons crossed over the river Sidon, with their armies, and marched away beyond the borders of Manti into the south wilderness, which was on the east side of the river Sidon.

And they came upon the armies of the Lamanites, and the Lamanites were scattered and driven into the wilderness; and they took their brethren who had been taken captive by the Lamanites, and there was not one soul of them had been lost that were taken captive. And they were brought by their brethren to possess their own lands.

And thus ended the eleventh year of the judges, the Lamanites having been driven out of the land, and the people of Ammonihah were destroyed; yea, every living soul of the Ammonihahites was destroyed, and also their great city, which they said God could not destroy, because of its greatness.

But behold, in one day it was left desolate; and the carcasses were mangled by dogs and wild beasts of the wilderness.

Nevertheless, after many days their dead bodies were heaped up upon the face of the earth, and they were covered with a shallow covering. And now so great was the scent thereof that the people did not go in to possess the land of Ammonihah for many years.”

Doctrine and Covenants 103:15

“Behold, I say unto you, the redemption of Zion must needs come by power.”

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“Joseph’s early revelations had a pacifist side. The Saints were told to obtain Zion by purchase, not violence, for “if by blood, as you are forbidden to shed blood, lo, your enemies are upon you.” The first rumor of anti-Mormon action in Missouri in the summer of 1833 had brought a revelation telling them to “renounce war and proclaim peace.” Ch. 13

Gospel Topics Essays, “Peace and Violence among 19th-Century Latter-day Saints,” Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Despite these ideals, early Latter-day Saints did not obtain peace easily. They were persecuted, often violently, for their beliefs.”

“Some Church members participated in deplorable violence against people they perceived to be their enemies.”

“Time and again, the Saints tried to build their Zion community where they could worship God and live in peace, and repeatedly they saw their hopes dashed through forcible and violent removal.”

“As Latter-day Saints faced these difficulties, they sought to live by revelations to Joseph Smith that counseled them to live their religion in peace with their neighbors. Nevertheless, their adversaries in Ohio, Missouri, and Illinois resented the Saints’ differing religious beliefs and social and economic practices. They also felt threatened by the Saints’ growing numbers, which meant that Mormons could increasingly control local elections.”

“At the Latter-day Saint settlement of Far West, some leaders and members organized a paramilitary group known as the Danites, whose objective was to defend the community against dissident and excommunicated Latter-day Saints as well as other Missourians. Historians generally concur that Joseph Smith approved of the Danites.”

“Danites intimidated Church dissenters and other Missourians; for instance, they warned some dissenters to leave Caldwell County. During the fall of 1838, as tensions escalated during what is now known as the Mormon Missouri War, the Danites were apparently absorbed into militias largely composed of Latter-day Saints. These militias clashed with their Missouri opponents, leading to a few fatalities on both sides. In addition, Mormon vigilantes, including many Danites, raided two towns believed to be centers of anti-Mormon activity, burning homes and stealing goods.”

“As a result of their experience in Missouri, the Latter-day Saints created a large, state-sanctioned militia, the Nauvoo Legion, to protect themselves after they moved to Illinois. This militia was feared by many who saw the Latter-day Saints as enemies.”

“President Young, his counselor Jedediah M. Grant, and other leaders preached with fiery rhetoric, warning against the evils of those who dissented from or opposed the Church. Drawing on biblical passages, particularly from the Old Testament, leaders taught that some sins were so serious that the perpetrator’s blood would have to be shed in order to receive forgiveness.”

“This concept, which came to be known as blood atonement, was a stock component of anti-Mormon rhetoric in the 19th century… A few Latter-day Saints acted on this rhetoric… For those who refused to comply with Mormon standards, it was hoped such ominous threats would hasten their departure from the Territory.” Footnote 36

“The Church of Jesus Christ of Latter-day Saints condemns violent words and actions and affirms its commitment to furthering peace throughout the world.”

Lucy Mack Smith, The History of Joseph Smith by His Mother Biographical Sketches of Joseph Smith, the Prophet, and His Progenitors for Many Generations, Complete and Unabridged First Edition, Liverpool, 1853, Latter-day Saints Book Depot

“An election took place at Gallatin, the county seat of Daviess County; the brethren went to the poll as usual, but, on attempting to vote, they were forbidden by the mob. They, however, paid no attention to this, but proceeded to vote; upon which one of the mob struck a brother a heavy blow, which was returned by the latter, with a force that brought his antagonist to the ground. Four others came to the assistance of the fallen man, and shared the same fate. The mob saw the discomfiture of their champions with shame and disappointment, and not choosing to render them any present help, they waited till evening, when, procuring the assistance of the judge of the election, they wrote letters to all the adjoining counties, begging their assistance against the "Mormons." Ch. 48

Hyrum Smith, before the Municipal Court, at Nauvoo, June 30, 1843, quoted in Lucy Mack Smith, The History of Joseph Smith by His Mother Biographical Sketches of Joseph Smith, the Prophet, and His Progenitors for Many Generations, Complete and Unabridged First Edition, Liverpool, 1853, Latter-day Saints Book Depot, Ch. 49

“As much as any one man could be acquainted with any other man's business, up to the present time, and do know that he has not committed treason against any state in the Union, by any overt act, or by levying war, or by aiding and abetting, or assisting an enemy, in any state in the Union.” 

“I do know that said Smith never bore arms as a military man, in any capacity whatever, whilst in the state of Missouri, or previous to that time; neither has he given any orders, or assumed any command, in any capacity whatever.”

“On or about the first Monday in August, 1838, at the election at Gallatin, the county seat in Daviess County, the citizens who were commonly called 'Mormons,' were forbidden to exercise the rights of franchise, and from that unhallowed circumstance an affray commenced, and a fight ensued among the citizens of that place, and from that time a mob commenced gathering in that county, threatening the extermination of the “Mormons.”

“However, it seemed like foolishness to me for so great a man as General Clark pretended to be, should have to search the military law to find out whether preachers of the gospel, who never did military duty, could be subjected to court-martial.”

“The whole of it was caused by religious bigotry and persecution, because the 'Mormons' dared to worship Almighty God according to the dictates of their own consciences.”

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah 

“Initially, most of the locals thought the Saints were harmless fanatics who pretended to receive revelations, heal by the laying on of hands, and perform other miracles. But as more and more church members settled in the county, claiming that God had given them Independence as a promised land, Samuel and other town leaders saw them and their revelations as threats to their property and their political power.

And now William’s letter stoked one of their greatest fears. Just two years before, dozens of enslaved people in another state had rebelled and killed more than fifty white men and women in less than two days. Slave owners in Missouri and across the southern states dreaded something similar happening in their communities. Some people feared that if the Saints invited free blacks to Jackson County, their presence could cause slaves to yearn for freedom and rebel.” Ch. 16

“Samuel Lucas and twelve other men representing the community demanded that William stop printing The Evening and the Morning Star and that the Saints leave the county immediately.” Ch. 16

“To quiet the mobs, Edward Partridge and other church leaders had signed a pledge, promising the people of Independence that the Saints would leave Jackson County by the spring. None of them wanted to abandon Zion, but refusing to sign the pledge would have only put the Saints in more peril.

Horrified by the violence, Joseph approved of the decision to evacuate. The next day, Oliver wrote church leaders in Missouri, instructing them to look for another place to settle. “Be wise in your selection,” he advised. “Another place of beginning will be no injury to Zion in the end.” Ch. 17

“Reflecting on the violence, Joseph realized that the Lord had neither revoked His command to build Zion in Independence nor authorized the Saints to give up their land in Jackson County. If they abandoned their property now, or sold it to their enemies, getting it back would be nearly impossible.” Ch. 17

“In the meantime, Joseph urged, the Saints should trust in the promises the Lord had already given them. He counseled the Saints to be patient, rebuild the printing office and store, and seek legal ways to recover their losses. He also implored them not to abandon the promised land, and he sent them a more detailed plan for the city.

“It is the will of the Lord,” he wrote, “that not one foot of land purchased should be given to the enemies of God or sold to them.” Ch. 17

“They began to rebuild their community, and Edward and other church leaders in Zion hired lawyers from a neighboring county to take their case. They resolved that they would defend themselves and their property if they were attacked.

Town leaders in Independence were furious. On October 26, a group of more than fifty residents voted to force the Saints from Jackson County as soon as they could.” Ch. 17

“Over the next four days, Zion’s leaders told the Saints to gather in large groups to defend themselves against attacks.” Ch. 17

“When twenty-seven-year-old Philo Dibble heard gunfire in the direction of the settlement, he and other Saints nearby rushed to its defense. They found fifty armed men on horseback, trampling through cornfields and scattering the frightened Saints into the woods.

Catching sight of Philo and his company, the mob fired their guns, mortally wounding one man. The Saints fired back in force, killing two of their attackers and dispersing the rest. Smoke from their black powder guns filled the air.” Ch. 17

Philo Dibble, Reminiscences, “Philo Dibble’s Narrative,” 82; [Edward Partridge], “A History, of the Persecution,” Times and Seasons, Jan. 1840, 1:33, in JSP, H2:217. The Saint who died was Andrew Barber; the others killed were Thomas Linville and Hugh Breazeale. (JSP, H2:57, note 173.)

“When the mob first began to gather and threaten us, I was selected to go to another County and buy powder and lead. The brethren gave me the privilege of choosing a man to go with me. I took with me a man by the name of John Poorman. We thought we were good for four of the mob. We went to the town of Liberty, Clay County, and purchased the ammunition, and returned safely… 

The next day we heard firing down in the Whitmer settlement, and seventeen of our brethren volunteered to go down and see what it meant. Brother George Beebe was one of these volunteers and also one of the men who was whipped the night previous.* When these seventeen men arrived at the Whitmer settlement, the mob came against them and took some prisoners. Brother David Whitmer brought us the news of this and said: "Every man go, and every man take a man!'' We all responded and met the mob in battle, in which I was wounded with an ounce ball and two buck shot, all entering my body just at the right side of my navel… 

A young lawyer named Bazill, who came into Independence and wanted to make himself conspicuous, joined the mob, and swore he would wade in blood up to his chin. He was shot with two balls through his head, and never spoke. There was another man, whose name I fail to remember, that lived on the Big Blue, who made a similar boast. He was also taken at his word. His chin was shot off, or so badly fractured by a ball that he was forced to have it amputated, but lived and recovered, though he was a horrible sight afterwards.”

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah 

“As the Saints battled mobs along the Big Blue River, Sidney Gilbert stood before a judge in the Independence courthouse along with Isaac Morley, John Corrill, William McLellin, and a few other Saints.” Ch. 17

“With the whole town in an uproar over the Saints’ decision to defend their rights and property, Sidney and his friends had little reason to hope they would get a fair hearing.” Ch. 17

“Much of Jackson County was now mobilizing for battle. Messengers canvased the countryside, enlisting armed men to help drive the Saints from the area. A church member named Lyman Wight, meanwhile, led a company of one hundred Saints, some armed with guns and others with clubs, toward Independence to rescue the prisoners.

To prevent more bloodshed, Edward began to prepare the Saints to leave the county.” Ch. 17

“On November 25, 1833, a little more than a week after the meteor shower, Orson Hyde arrived in Kirtland and reported on the Saints’ expulsion from Jackson County. The news was harrowing. Joseph did not understand why God had let the Saints suffer and lose the promised land.“ Ch. 18

“As He had before, the Lord instructed the Saints to purchase land in Zion and seek legal, peaceful means to get back what they had lost. “Zion shall not be moved out of her place,” He declared. “They that remain, and are pure in heart, shall return, and come to their inheritances.” 

While the revelation urged peaceful negotiations with the people of Independence, the Lord also indicated that Zion could be reclaimed by power.” Ch. 18

“In April 1834, at a meeting of a small branch of the church in New York, twenty-seven-year-old Wilford Woodruff listened to Parley Pratt recount the Lord’s latest revelation to Joseph Smith. It called on the Saints to raise five hundred men to march with the prophet to Missouri. “The redemption of Zion must needs come by power,” the Lord declared. “Let no man be afraid to lay down his life for my sake.” Ch. 18

“Wilford and a handful of Saints left for Zion on May 1. Joseph, Brigham, Heber, and the Holbrooks—along with about a hundred other volunteers—left Kirtland several days later and joined up with Wilford along the road.

Once assembled, the force was only a small fraction of the five hundred the Lord had called for. But they headed west in good spirits, determined to fulfill the Lord’s word.

Joseph had high hopes for his small band, which he called the Camp of Israel.” Ch. 18

“On June 4, after a month of marching, the camp reached the Mississippi River. Joseph was tired and sore from the journey, but he felt ready to confront the challenges that lay ahead. He learned that reports and rumors of the camp’s movements had already reached Missouri, and hundreds of settlers were preparing for a fight.” Ch. 18

“Governor Dunklin had refused to provide militia support for the Saints. Without the governor’s aid, the camp knew, they would not be able to help the Missouri Saints return to their land in Zion peacefully. Joseph and his captains decided to press on.” Ch. 18

“The officials agreed to help calm the anger of their fellow citizens, but they warned the camp not to go into Jackson County. If the Saints tried to march into Independence, a bloody battle could break out.” Ch. 18

“In late June, William Phelps and other church leaders in Clay County wrote the prophet to tell him that local officials had summoned church leaders to the courthouse, where they discussed the Saints’ future in their county. The officials had spoken calmly and politely, but their words left no room for compromise.

Since the Saints could not return to Jackson County, the officials recommended that they look for a new place to live—somewhere they could be by themselves. The church leaders in Clay County agreed to leave rather than risk another violent expulsion.” Ch. 22

“Sidney’s sermon had emboldened some Saints who had banded together a week earlier to defend the church against dissenters. These men went by several names, but they were best known as the Danites, after the tribe of Dan in the Old Testament. Joseph did not organize the group, yet he likely sanctioned some of their actions. 

In their eagerness to defend the church, the Danites vowed to protect the Saints’ rights against what they saw as threats from inside and outside the church. Many of them had seen how dissent had unraveled the community in Kirtland, placed Joseph and others at risk of mob attacks, and endangered the ideals of Zion. Together they pledged to protect the community at Far West against any similar threat.

Around the time of Sidney’s public condemnation of the dissenters, the Danites had warned Oliver, David, and others to leave Caldwell County or face dire consequences. Within days, the men fled the area for good.” Ch. 27

“Following the American tradition of giving fiery, emotional speeches on Independence Day, Sidney spoke forcefully to the Saints about freedom, the persecution they had endured, and the important role of temples in their spiritual education. At the end of the speech, he warned the enemies of the church to leave the Saints alone.

“Our rights shall no more be trampled on with impunity,” he asserted. “The man or the set of men who attempts it does it at the expense of their lives.” Ch. 27

“That mob that comes on us to disturb us,” he cried out, “it shall be between us and them a war of extermination, for we will follow them till the last drop of their blood is spilled, or else they will have to exterminate us.”

No more would the Saints abandon their homes or crops. No more would they bear their persecution meekly. “We this day then proclaim ourselves free,” Sidney declared, “with a purpose and a determination that never can be broken! No, never!!” 

“Hosanna!” the Saints cheered. “Hosanna!” Ch. 27

“Back in Missouri, Joseph was optimistic about the future of the church. He had Sidney’s Fourth of July speech published as a pamphlet. He wanted everyone in Missouri to know that the Saints would no longer be intimidated by mobs and dissenters.” Ch. 27

“John had been a Latter-day Saint for a few years. He and his wife, Caroline, had moved to a small settlement near Adam-ondi-Ahman that summer. He was a captain in the local militia and a Danite. 

Founded just a year earlier, Gallatin was little more than a cluster of houses and saloons. When John arrived at the town square, he found it teeming with men from around the county. A polling place had been set up in a small house on the edge of the square. As men filed in to cast their votes, campaigners mingled with the crowd outside. 

John joined a small group of Saints standing apart from the main group. Attitudes in Daviess County had never favored the Saints. After Joseph had established a stake in Adam-ondi-Ahman, the settlement blossomed and more than two hundred houses had been built. The Saints could now influence the county vote, and that angered many other settlers. To avoid problems, John and his friends planned to vote together and return home quickly.” Ch. 28

“Suddenly, a man in the crowd tried to punch one of the Latter-day Saints. Another Saint leapt to his defense, but the crowd knocked him back. A third Saint grabbed a piece of lumber from a nearby woodpile and clubbed the attacker across the head. The man fell close to John’s feet. Men on both sides grabbed clubs and pulled out knives and whips. 

The Saints were outnumbered four to one, but John was determined to protect his fellow Saints and their leaders. Spotting a pile of fence rails, he grabbed a thick piece of oak and rushed to the fight. “Oh yes, you Danites,” he cried out, “here is a job for us!”

He clubbed the men attacking the Saints, measuring each swing to knock his opponents down, not kill them. His friends fought back as well, improvising weapons from sticks and rocks. They knocked down anyone who rushed at them, ending the fight after two minutes. 

Catching his breath, John looked out across the town square. Wounded men lay motionless on the ground. Others were slinking away. William Peniston had jumped off his whiskey barrel and fled up a nearby hill…  “We must take you prisoner,” another man called out. He said some of the men John had struck would probably die.

“I am a law-abiding man,” John said, “but I do not intend to be tried by a mob.” He mounted his horse and left town.” Ch. 28

“The next day, John rode to Far West and told Joseph about the fight. Reports of deaths at Gallatin were spreading rapidly through northern Missouri, and mobs were preparing to attack the Saints. Fearing John would be a target for retaliation, Joseph asked him if he had moved his family out of Daviess County yet.

“No,” said John.

“Then go and move them directly,” Joseph told him, “and do not sleep another night there.”

“But I don’t like to be a coward,” John replied.

“Go and do as I tell you,” Joseph said.

John left immediately for home, and Joseph soon rode out with a group of armed volunteers to defend the Saints in Daviess County.” Ch. 28

“The next morning, Lyman and an armed band of Saints rode out to the home of Adam Black, the local justice of the peace. Rumors claimed that Adam was rallying a mob to come after the Saints. Lyman wanted him to sign a statement saying that he would guarantee fair treatment of the Saints in Daviess County, but Adam refused.

Later that day, Joseph and more than a hundred Saints returned to Adam’s cabin. Sampson Avard, a leader of the Danites in Far West, took three of his men into the house and tried to force the justice of the peace to sign the statement. Adam again refused, demanding to see Joseph. At that point the prophet joined the negotiations and settled the matter peacefully, agreeing to let the justice write up and sign his own statement.

But the peace did not last long. Soon after the meeting, Adam demanded that Joseph and Lyman be arrested for surrounding his cabin with an armed force and intimidating him. Joseph avoided arrest by asking to be tried in his home county of Caldwell rather than Daviess, where so many of the citizens were outraged at the Saints.

People throughout northern Missouri, meanwhile, called meetings to discuss the reports from Gallatin and the rising numbers of Saints settling among them.” Ch. 28

“About four hundred Saints lived in De Witt, and neighbors in and around the settlement were pressuring them to move out of the area, insisting they go by October 1 or face expulsion. George Hinkle, the leader of the Saints in De Witt, refused to leave. He said the Saints would stay and fight for their right to live there.

Feeding tensions in De Witt were rumors that Danites were preparing to wage war against the Missourians. Many citizens had begun to mobilize against the Saints and were now camped on the outskirts of De Witt, ready to attack the town at any moment. The Saints had sent an appeal to Missouri governor Lilburn Boggs for protection.” Ch. 28

“On October 2, the day after the Saints’ deadline to abandon the settlement, the mob started shooting at them. At first, the Saints did not return fire. But after two days, Charles and some two dozen Saints took positions along their fortifications and fired back, wounding one man.

The mob charged the fortifications, sending Charles and the others scrambling for cover in some log homes nearby. The mob blocked roads going into De Witt, cutting the Saints off from food and other supplies.

Two nights later, on October 6, Joseph and Hyrum Smith slipped into town with Lyman Wight and a small band of armed men. They found the Saints nearly out of food and other provisions. Unless the siege ended soon, hunger and sickness would weaken the Saints before the mob had to fire another shot.” Ch. 28

“On October 15, a few days after the De Witt Saints arrived in Far West, Joseph called together every man in town.” Ch. 28

“He was tired of the abuse, and he wanted to take a bolder stand against their enemies. The Saints were out of options.

“We have tried long enough,” Joseph cried out to the men around him. “Who is so big a fool as to cry, ‘The law! The law!’ when it is always administered against us and never in our favor?”

Years of stolen land and unpunished crimes against the Saints had left him with little trust in politicians and lawyers, and the governor’s unwillingness to help the Saints only reinforced that view. “We will take our affairs into our own hands and manage for ourselves,” Joseph said. “We have applied to the governor, and he will do nothing for us. The militia of the county we have tried, and they will do nothing.”

He believed the state itself was no better than a mob. “We have yielded to the mob in De Witt,” he said, “and now they are preparing to strike a blow in Daviess.” He refused to let anything else be taken from the Saints. 

They would defend themselves, the prophet declared, or die in the attempt.” Ch. 28

“General Alexander Doniphan, an officer in the state militia who had provided legal help to the church in the past, strongly encouraged the Caldwell County militia, an official unit of the state militia composed mainly of Latter-day Saints, to defend their communities against enemy forces.

Knowing the Saints in Daviess County were in grave danger, Joseph and Sidney ordered the Caldwell County militia and other armed men to Adam-ondi-Ahman. Mounting horses, Joseph and Hyrum rode north with the group.” Ch. 29

“The sight of the refugees horrified Joseph. In his Fourth of July speech, Sidney had said the Saints would not go on the offensive. But if their enemies went unchecked, what had happened to the Saints in De Witt could happen in Adam-ondi-Ahman.

Hoping to weaken the mobs and bring a rapid end to the conflict, the Saints decided to march on nearby settlements that supported and equipped their enemies. Dividing their men into four units, church and militia leaders ordered raids on Gallatin and two other settlements. The fourth unit would patrol the surrounding area on foot.

The next morning, October 18, was shrouded in fog. David Patten rode out of Adam-ondi-Ahman with a hundred armed men, bound for Gallatin. When they arrived in town, the men found it empty except for some stragglers who fled as the men approached.

Once the streets were clear, the men broke into the general store and filled their arms with goods and supplies the refugee Saints needed in Adam-ondi-Ahman. Several men emerged from the store with heavy crates and barrels, which they hefted onto wagons they had brought with them. When the shelves were empty, the men went into other shops and dwellings, taking quilts, bedding, coats, and clothing.

The raid lasted several hours. Once they packed away all they could carry, the men torched the store and other buildings and rode out of town.

From the top of the hill overlooking Adam-ondi-Ahman, Saints could see a distant ribbon of smoke curling into the sky over Gallatin.” Ch. 29

“Thomas Marsh, who had come to the settlement with the militia, dreaded such signs of conflict, certain the raids would turn the state government against the church and cause innocent people to suffer. Thomas believed Joseph and Sidney had exaggerated the threat of mob attacks in their fiery speeches and sermons.” Ch. 29

“Shortly after the raiding parties returned to Adam-ondi-Ahman, reports arrived that mobs were closing in on Far West. Alarmed, the Saints’ forces hurried back to Caldwell County to protect the town and their families. 

Thomas returned with them, but not to defend the town. Instead, he packed his belongings and left Far West under the cover of night. He believed divine punishment was about to rain down on Joseph and the Saints who followed him. If the mob or the government leveled Far West, he thought, it was because God willed it to happen. 

Traveling south, Thomas wanted to get far away from Missouri.” Ch. 29

“In nearby Far West, the Saints were on the alert. Their raids in Daviess County had caused many of their allies in the Missouri militia to turn against them and blame them for the whole conflict.” Ch. 29

“They rode south, gathering men from outlying settlements until their force numbered around seventy-five. The prisoners were being held in a camp along the Crooked River, twelve miles from Far West. Among the men riding with Charles was Parley Pratt, the apostle who had baptized him in Canada.

The night was dark and solemn. The only noises they heard were the rumble of hooves and the clanking of weapons in their scabbards and holsters. In the distance, they could see the glow of prairie fires. Now and then a meteor flashed overhead. 

The men arrived at the Crooked River before dawn. As they neared the enemy camp, they dismounted and formed into companies. “Trust in the Lord for victory,” David Patten said once they assembled. He ordered them to follow him to the ford on the river. 

Charles and the other men marched silently up a low hill until they could see campfires along the river. Cresting the hill, they heard the sharp voice of a sentry: “Who comes there?”

“Friends,” said David.

“Are you armed?” asked the sentry.

“We are.”

“Then lay down your arms.”

“Come and get them.” 

“Lay them down!”

In the confusion that followed, the sentry fired at the Saints, and a young man standing near Charles doubled over as the bullet struck his torso. The sentry retreated instantly, scrambling down the hill. 

“Fight for liberty,” David shouted. “Charge, boys!”

Charles and the men raced down the hill and formed lines along a road and behind a row of trees and hazel brush. Below them, men in the camp were rushing from their tents and taking cover along the riverbank. Before the rescue party could fire a volley at the camp, they heard the enemy captain cry out, “Boys, let them have it!” 

Enemy fire whistled harmlessly over Charles’s head, but James Hendricks, who had taken a position along the road, took a bullet to the neck and slumped to the ground. 

“Fire!” David Patten cried, and the morning erupted with gunshots.

As men from both sides reloaded their weapons, an eerie quiet rested on the battlefield. Charles Rich cried out, “God and liberty!” and the Saints echoed him again and again until David Patten ordered another charge.” Ch. 29

“With the Missourians scattered, the skirmish was over. A member of the camp and one of the Saints lay dead on the field. David Patten and one other Saint were dying. James Hendricks was still conscious, but he could not feel anything below his neck. 

Charles Hales and most of the men in the party were unhurt or had only minor injuries. They searched the enemy camp and found the captured Saints. They then carried James and David up the hill to a wagon with the rest of the wounded.

By sunrise, the Saints were back on their horses, riding north to Far West.” Ch. 29

“In times of frontier conflict, hastily organized militias often looked and acted like lawless vigilantes. That morning, the Saints had attacked not a mob, as they had supposed, but a company of Missouri state militia. And that was considered insurrection against the state.” Ch. 29

“A longtime resident of Independence, Boggs had supported the Saints’ expulsion from Jackson County and had no desire to protect their rights. Yet he had stayed neutral in the fight so far, even when both sides begged for his help. As reports of Latter-day Saint aggression spread, citizens across the state wrote him, urging action against the Saints. 

Among the letters and statements that crossed the governor’s desk was an affidavit from a church apostle, Thomas Marsh, claiming that Joseph intended to overrun the state, the nation, and ultimately the world.

“It is believed by every true Mormon that Smith’s prophecies are superior to the law of the land,” Thomas warned.” Ch. 29

“Information of the most appalling character,” the governor wrote on October 27, 1838, “places the Mormons in the attitude of an open and avowed defiance of the laws and of having made war upon the people of this state. Your orders are therefore to hasten your operations with all possible speed. The Mormons must be treated as enemies and must be exterminated or driven from the state.” Ch. 29

“The Saints in Far West held out hope that Boggs would send help before mobs laid siege to their town. When they saw an approaching army of about two hundred and fifty troops in the distance on October 30, joy swept over them. Finally, they thought, the governor had sent the state militia to protect them. 

Commanding the force was General Alexander Doniphan, who had helped the Saints in the past. General Doniphan formed his troops into a line opposite the Saints’ forces positioned just outside Far West, and the Saints hoisted a white flag of truce. The general was still waiting for written orders from the governor, but he and his troops had not come to protect Far West. They were there to subdue the Saints. 

Although he knew the Saints’ forces outnumbered the Missouri troops, George Hinkle, the Latter-day Saint in charge of the Caldwell County regiment, grew uneasy and commanded his troops to retreat. As the men fell back, Joseph rode up through their ranks, confused by George’s order.

“Retreat?” he exclaimed. “Where in the name of God shall we retreat to?” He told the men to return to the field and re-form their lines.” Ch. 30

“As the messengers were leaving, Joseph rode up to them and said, “Go tell that army to retreat in five minutes or we’ll give them hell!” 

The militiamen rode back to their line, and soon the Missouri troops retreated to their main camp. Later that day, eighteen hundred more troops arrived under the command of General Samuel Lucas, who had been a leader in driving the Saints from Jackson County five years earlier. 

There were no more than three hundred armed Saints in Far West, but they were determined to defend their families and homes. The prophet gathered the Saints’ forces to the town square and told them to prepare for battle. 

“Fight like angels,” Joseph said. He believed that if the Missouri militia attacked, the Lord would send the Saints two angels for every man they lacked.” Ch. 30

“That night, the Saints piled up anything they could, making a barricade that stretched a mile and a half along the city’s eastern, southern, and western borders. While men wedged fence rails between house logs and wagons, women gathered supplies in anticipation of an attack.

Guards stood watch all night.” Ch. 30

“Later that day, the governor’s orders came, and George and other militia leaders arranged to meet with General Lucas on a hill near Far West. The general arrived in the afternoon and read the extermination order aloud. The Saints were shocked. Far West, they knew, was surrounded by almost three thousand Missouri militiamen, most of them hungry for a fight. All Lucas had to do was sound the order and his troops would overrun the city.

Yet the general said that he and his troops were willing to show some mercy if the Saints turned over their leaders, surrendered their arms, and agreed to sell their land and leave the state for good. He gave George one hour to agree to the terms.” Ch. 30

“George returned to Far West that evening, unsure if Joseph would commit to the terms. As commander of the Caldwell County militia, George had the authority to negotiate with the enemy. Yet Joseph wanted him to consult with the First Presidency before agreeing to any proposals from the state troops.” Ch. 30

“The general halted his horse in front of the men and ordered his troops to surround them. George Hinkle stepped up to the general and said, “These are the prisoners I agreed to deliver up.” Ch. 30

“Joseph was stunned. What had George done? The prophet’s confusion turned to anger, and he demanded to speak to Lucas, but the general ignored him and rode away.” Ch. 30

“The next morning, November 1, 1838, Newel returned briefly to the house. George Hinkle had ordered the Saints’ forces to assemble at the town square. The Missouri militia was lined up outside their camp and in position to march on Far West.” Ch. 31

“While the Saints’ forces gathered in the square, General Lucas marched his troops to the prairie southeast of Far West and ordered them to stand ready to put down any resistance from the Saints. At ten o’clock that morning, George led his troops from the square and positioned them near the Missouri line. He then rode up to General Lucas, removed the sword and pistols from his belt, and handed them to the general.

The Missourians brought out a writing desk and placed it in front of their line. George rode back to his men and ordered the Saints to approach the desk, one by one, and surrender their weapons to a pair of Missouri militia clerks.” Ch. 31

“On November 12, 1838, Joseph and more than sixty other Saints were taken to the Richmond courthouse to determine if there was enough evidence to try them on charges of treason, murder, arson, robbery, burglary, and larceny. The judge, Austin King, would decide if the prisoners would go to trial. The hearing lasted for more than two weeks. The star witness against Joseph was Sampson Avard, who had been a Danite leader…  Sampson claimed that everything he had done as a Danite had been done under orders from Joseph. He testified that Joseph believed it was the will of God for the Saints to fight for their rights against the governments of Missouri and the nation.

Sampson also said that Joseph believed the church was like the stone spoken of by Daniel in the Old Testament, which would fill the earth and consume its kingdoms. 

Alarmed, Judge King questioned Joseph about Daniel’s prophecy, and Joseph testified that he believed it.

“Write that down,” the judge told his clerk. “It is a strong point for treason.” Ch. 31

“By the time the hearing was over, five Saints, including Parley Pratt, were jailed in Richmond to await trial on murder charges related to the fight at Crooked River.

Those who remained—Joseph and Hyrum Smith, Sidney Rigdon, Lyman Wight, Caleb Baldwin, and Alexander McRae—were transferred to a jail in a town called Liberty to await trial on charges of treason.” Ch. 31

“General John Clark, who replaced General Lucas as the head of the Missouri forces at Far West, had no more sympathy for the Saints than his predecessor did. He accused them of being the aggressors and disobeying the law. “You have brought upon yourselves these difficulties,” he told them, “by being disaffected and not being subject to rule.” Ch. 32

“The injustice angered Joseph. In the Old Testament, the Lord often rescued His people from danger, vanquishing their enemies with the strength of His arm. But now, when the Saints had been threatened with extermination, He had not intervened.” Ch.33

“The day after the letters arrived, Joseph began writing a pair of epistles to the Saints, unburdening his soul as he never had in writing. Dictating to a fellow prisoner, who acted as scribe, the prophet tried to shore up the Saints in their despair.

“Every species of wickedness and cruelty practiced upon us,” he assured them, “will only tend to bind our hearts together and seal them together in love.” 

Yet he could not ignore the months of persecution that had driven them to their desperate state. He railed against Governor Boggs, the militia, and those who had harmed the Saints. “Let thine anger be kindled against our enemies,” he cried out to the Lord in prayer, “and, in the fury of thine heart, with thy sword avenge us of our wrongs!” Ch. 33

“After an unsuccessful meeting with John C. Calhoun, one of the most influential senators in the nation, Joseph realized that he was wasting his time in Washington and decided to go home. Everyone spoke of liberty and justice, but no one seemed willing to hold the people of Missouri accountable for their treatment of the Saints. After the prophet returned to Illinois, Elias Higbee continued to seek compensation for the Saints’ losses. In March, the Senate reviewed the Saints’ petition and allowed delegates from Missouri to defend the actions of their state. After considering the case, the legislators decided to do nothing.” Ch. 34

“Come on, dear brother, since the war is past,” Joseph wrote.” Ch. 35

“Hoping to prevent another all-out war with their neighbors, as they had seen in Missouri…” Ch. 44

“Drawing his sword and raising it to the sky, Joseph urged the men to defend the liberties that had been denied them in the past. “Will you all stand by me to the death,” Joseph asked, “and sustain, at the peril of your lives, the laws of our country?”

“Aye!” roared the crowd.” Ch. 44

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“The Danites were said to be a secret society, several hundred strong, organized in June 1838, to drive out dissenters, using violence if necessary. “They ran into awful extremes,” John Corrill later said, “for it seemed that they felt justified, and thought it was the will of God to use any measures whatever, whether lawful or unlawful, to accomplish” their end.” Ch. 19

“Some historians depict the Danites as Joseph’s private army, dispatched at his command to expunge enemies of the Church. In contrast, many Mormons, both then and now, blame Avard for the Danites. Avard, an ambitious adventurer, it was said, formed a band of ruffians who harassed dissenters at his command rather than Joseph’s. Unfortunately, the secrecy of the organization and the obscurity of the records hinder efforts to distribute blame between the two.” Ch. 19

“Reed Peck, a Mormon drawn unwillingly into the Danite movement and who left the Church by the end of 1838, said a secret meeting held in mid-June was called by Dimick Huntington and Jared Carter—not Avard—to decide how to expel the dissenters. Peck said someone proposed “to kill these men that they would not be capable of injuring the church. ” Although none of the Presidency attended the Danite organizational meeting, Peck assumed Joseph and Rigdon knew about it.” Ch. 19

“He formed the Far West activists into a society bound by oaths, backing one another to the death. Avard played upon the members’ loyalty to Joseph Smith, putting them under oath to be completely submissive to the Presidency.” Ch. 19

“Peck later wrote that Avard insisted the people were bound to obey God’s prophet in all things, “and whatever he requires you shall perform being ready to give up life and property for the advancement of the cause. When any thing is to be performed no member shall have the privilege of judging whether it would be right or wrong but shall engage in its accomplishment and trust God for the result.” Ch. 19

“Later, the Presidency blessed the officers at a meeting. Corrill testified: There was at this meeting a ceremony of introducing the officers of the society to the presidency, who pronounced blessings on each of them, as introduced, exhorting to faithfulness in their calling, and they should have blessings. After this, President Smith got up and made general remarks, about, in substance, as follows: relating the oppressions the society had suffered, and they wanted to be prepared for further events.” Ch. 19

“Joseph said that “if they came on us to molest us, we would establish our religion by the sword; and that he would become to this generation a second Mahomet.” Although Avard may have concealed the Danite oaths, Joseph certainly favored evicting dissenters and resisting mobs.” Ch. 19

“The Saints lived in a world where rioters acted with impunity. Aware of the realities, Joseph decided that the Saints could not back down again. They could not allow themselves to be driven repeatedly from place to place. He endorsed the bellicose declaration of Sidney Rigdon at a celebration in Far West on July 4, 1838. The Saints made a grand occasion of the holiday, parading around Far West, raising a tall liberty pole, and conducting a ceremony at the temple site. Danite officers sat on the stand, alongside Caldwell County militia officers, a sign Joseph acknowledged the role of both in protecting the Saints. Rigdon, the orator of the day, reminded the Saints of their sufferings in this supposed land of liberty. “Our cheeks have been given to the smiters, and our heads to those who have plucked off the hair. We have not only when smitten on one cheek turned the other, but we have done it again and again, until we are wearied of being smitten, and tired of being trampled on.” Now the time had come, Rigdon declared: “From this day and this hour, we will suffer it no more.” “That mob that comes on us to disturb us; it shall be between us and them a war of extermination.” Ch. 19

“The Mormon press printed Rigdon’s talk, and Joseph urged the elders to get a copy, underscoring the passage saying the Saints would not “be mob[b]ed any more without taking vengeance.” Although possibly published as a warning, the heated language inflamed the Missourians. Corrill reported that “there were one or two sentences to which considerable exception was taken by the people of other counties.” Within the Church, the militant elements took heart, believing the Presidency was in their camp. John D. Lee, one of the Danite leaders, later said the Daviess County stake leaders organized the “Host of Israel” into camps of hundreds, fifties, and tens that summer. Both sides were poised to react when the first event in the Mormon war occurred on August 6.” Ch. 19

“War between the Mormons and Missourians broke out in the fall of 1838.” Ch. 20

One Missourian announced that Mormons should not vote “no more than the negroes.” The Mormons refused to be intimidated, and when one of them was challenged as he approached the polls, a fight began. After a few blows, a Mormon gave the Danite signal of distress, and others joined the fray. The combatants banged each other up with clubs and rocks, and then the Mormons withdrew. 

Rumors flew. Word reached Far West of two or three murdered Mormons lying in the streets of Gallatin and the settlers threatening to take vengeance on the Daviess Saints. A small party of volunteers, with Joseph among them, hurried to Adam-ondi-Ahman, and more collected through the day. After learning that no Mormons had been killed, the group conferred about the next step.” Ch. 20

“The Mormons were most worried about Adam Black, a hostile justice of the peace.4 Knowing the Gallatin fight would eventually get into the courts, the Mormons wanted his assurance of impartiality. On August 8, a party of about fifty mounted Mormons led by Sampson Avard called on Black and required him to sign an affidavit to deal even-handed justice. After objecting to the intimidation—he later called Avard “a mean man”—Black wrote a statement agreeing to support the constitutions of the state and of the United States, swearing he was “not attached to any mob nor will not attach him self to any such people. And so long as they [the Mormons] will not molest me, I will not molest them.” Ch. 20

“Joseph sat outside by a spring while the others talked. He was brought in only at the end at the judge’s request. Black, however, held Joseph and Lyman Wight responsible when a few days later he brought a complaint to Austin King, the circuit judge in Richmond, Ray County, naming Smith and Wight as heading the group that intimidated him into signing the statement.” Ch. 20

“The Missourians had supposed Mormons would confine themselves to Caldwell County and were dismayed to find them spilling over into Carroll. The question of Mormon immigration was put on the ballot at the August 6 election, and only eight votes in the entire county were cast in favor of letting Mormons move in.” Ch. 20

“On hearing the news, Joseph hurried to De Witt to confer with the Saints, and the Mormons sent an appeal to the governor. The emissary reported that the governor told them to fight their own battles.” Ch. 20

“At this point, rather than relying on Rigdon to speak for the Church, Joseph himself stepped forward.” Ch. 20

“Militant self-defense meant driving out mob members from Daviess and confiscating their property.24 The Mormons, in short, were to wage war on their enemies, as the Missourians had waged war on them. As the legally organized militia in Caldwell, the Mormons had a right to mobilize in self-defense, but to carry operations into Daviess, they needed authorization from Circuit Judge Austin King, and they only had a call out from a Caldwell County judge. The Mormons later claimed that General Parks advised them to defend themselves, but that was probably a rationalization after the fact. To maintain legal coloration, they marched under the command of the appointed Caldwell County militia officers. Joseph removed Avard from his command. To enforce military order, the people in Far West were put under martial law. Those refusing to fight had to contribute supplies.” Ch. 20

“Mormon strategy went beyond protection of their own people to attacking suspected mobbers. Mormon militia were to confiscate the property of hostile Daviess citizens and force them to move, thus destroying the vigilantes’ home base. Enemies only were to be attacked. The confiscated property was to be deposited in the bishop’s storehouse for the use of Mormons who had suffered losses in earlier battles.” Ch. 20

“Colonel Hinkle begged Joseph to halt his disastrous course, but he pressed on, perhaps thinking the God of Israel would come to their rescue. He talked of the stone in Daniel’s prophecy rolling forth to crush all other kingdoms. The Bible offered countless passages to prove that God would give His people victory. General Atchison reported after the Mormon raids on Daviess that “it seems that the Mormons have become desperate, and act like mad-men.” Ch. 20

“In Gallatin, the company under David Patten removed the goods from Stolling’s store, and the building was burned. A tailor’s shop received similar treatment. Elsewhere around fifty buildings were burned. Within four days, Joseph’s uncle John Smith reported that “we have driven most of the enemy out of the Co.” Ch. 20

“William W. Phelps overheard an agreement between Joseph and Wight to burn buildings, and Parley Pratt, one of the company leaders, acknowledged: It is said that some of our troops, exasperated to the highest degree, retalliated in some instances by plundering and burning houses, and bringing the spoil to feed the hungry and clothe the naked, whose provisions and clothing had been robbed from them; and upon the whole I am rather inclined to believe it was the case; for human nature cannot endure all things.” Ch. 20

“Many witnessed Mormon forces raiding enemy supplies for the bishop’s storehouse in Adam-ondi-Ahman, in retaliation for the previous destruction of Mormon property. The week after the Mormon raids, Daviess County was a battle zone. Mormon families were driven from their farms by retaliating citizens, and Lyman Wight and others continued to plunder non-Mormon houses. Wight, whom General Atchison had earlier characterized as “a bold, brave, skilfull, and, I may add, a desperate man,” had been hungering for war since Zion’s Camp. He is reputed to have said that the Mormons would soon be knocking at the gates of St. Louis, as if the armies of Israel were destined to conquer the whole country. John D. Lee later said Daviess fell into chaos for a week: “The burning of houses, farms, and stacks of grain was generally indulged in by each party. Lawlessness prevailed, and pillage was the rule.” Ch. 20

“On October 24, the Mormons learned of a group of armed men approaching in a threatening posture. They actually were a contingent of the Richmond County militia under Samuel Bogart, but they looked like a mob on the prowl. The misapprehension proved to be a serious mistake. David Patten was sent out to drive them back, and as they approached the Missourian encampment on Crooked River in Ray County, the two groups exchanged fire. Patten was mortally wounded, as were two other Mormons, and a Missourian died in the fight.36 The skirmish at Crooked River led to the charge of treason against Joseph Smith and the Mormon leaders. Resisting a band of vigilantes was justifiable, but attacking a militia company was resistance to the state.” Ch. 20

“On October 27, the governor wrote General John B. Clark, Atchison’s replacement, that events of “the most appalling character” entirely changed the face of things. The Mormons were “in the attitude of an open and avowed defiance of the laws, and of having made war upon the people of this State.” Ch. 20

“In 1838, having observed firsthand the turmoil the Mormons caused, Boggs saw expulsion as a solution to an old problem as well as a response to the immediate emergency.” Ch. 20

“For two weeks, the court heard testimony from over forty witnesses blaming Joseph for instigating the Mormon raids and setting up the Danites as a secret government. The majority of the state witnesses were or had been Mormons.58 Joseph’s old allies Thomas Marsh, Orson Hyde, and John Whitmer spoke against him, along with the negotiators he had trusted, George Hinkle, John Corrill, and Reed Peck. Sampson Avard said the Danite society was all Joseph’s doing.” Ch. 20 

“The testimony put Joseph squarely at the center of a plot to erect an independent government that planned to wage war on the state of Missouri. Outside the courtroom, a hostile crowd muttered threats and intimidated the witnesses. At the end, the court found probable cause to charge Joseph and five others with “overt acts of treason.” Another five, including Parley Pratt, were charged with murder because a Missourian was killed at Crooked River.” Ch. 20

“How responsible was Joseph for the debacle in Missouri? The December letter helps answer the question by shedding light on his attitudes toward the Saints’ enemies in the preceding months when the spotty diaries reveal so little. The letter gives clear evidence of Joseph’s willingness to do battle against the attacking Missourians and of his impatience with dissenters among the Saints. The letter leaves little doubt that he would have favored the expulsion of Cowdery, Phelps, and Whitmer in June when the leading brethren in Far West signed the ultimatum. One can also picture him rousing the Mormon militia to defend themselves against the invading mob in October. “Go tell the army to retreat in 5 minutes or we’ll give them hell,” he later recounted.” Ch. 20

“Every thing they say or do seems to breathe the spirit of military tactics. Their prophet appears, on all great occasions in his splendid regimental dress. . . . Truly fighting must, be a part of the creed of these Saints!” …To Sharp’s mind, the militia was a sign of the Saints’ essential militarism. What he most feared in Mormonism, and what he found, was militant fanaticism.” Ch. 24

“Joseph was going into wartime mode. With memories of the Missouri expulsions in mind, he was convinced “a mob spirit for the purpose of carrying out mob violence” was rising once more. This time he was determined not to surrender. “I never would suffer myself to go into the hands of the Missourians alive,” he told Law.” Ch. 24

“Joseph’s speech at the temple was characteristically ambivalent on how to react to the threats. Joseph knew how close he had come to being dragged off to his enemies’ lair, and his reaction was to fight back. “The time has Come when forbearance is no longer a virtue,” he declared. “If you are again taken unlawfully you are at liberty to give loose to Blood and Thunder.” He would take no more. “Befor I will bear this unhallowed persecution any longer I will spill my Blood their is a time when bearing it longer is a sin I will not bear it longer I will spil the last drop of Blood I have.” Then he appealed to the audience. “All that will not bear it longer say AH and, the Cry of AH rung throughout the Congregation,” as one report said, like a “vast peal of thunder.” Knowing he had support, Joseph told them, “I will lead you to battle & if you are not afraid to die & feel disposed to spill your Blood in your own defence you will not offend me.” Ch. 28

Lucy Mack Smith, The History of Joseph Smith by His Mother Biographical Sketches of Joseph Smith, the Prophet, and His Progenitors for Many Generations, Complete and Unabridged First Edition, Liverpool, 1853, Latter-day Saints Book Depot

“Jackson and the apostates continued to gather strength, till, finally, they established a printing press in our midst. Through this organ they belched forth the most intolerable and the blackest lies that were ever palmed upon a community. Being advised by men of influence and standing, to have this scandalous press removed, the city council took the matter into consideration, and finding that the law would allow them to do so, they declared it a nuisance and had it treated accordingly. At this the apostates left the city in a great rage, swearing vengeance against Joseph and the city council, and, in fact, the whole city. They went forthwith to Carthage and got out writs for Joseph and all those who were in any wise concerned in the destruction of the press. But, having no hope of justice in that place, the brethren took out a writ of habeas corpus, and were tried before Esquire Wells, at Nauvoo. With this the apostates were not satisfied.” Ch. 54

“Joseph, not wishing to fall into the hands of wolves or tigers, called upon the Legion to be in readiness to defend the city and its chartered rights. Just at this crisis, Governor Ford arrived in Carthage. The apostates then appealed from the mob to the Governor. At this time he came into the midst of the mob and asked them if they would stand by him in executing and defending the law. They said they would, and so organized them into militia and then demanded the brethren for trial upon the warrant issued by Smith (as he did not choose to recognize the right of habeas corpus granted us in the city charter).” Ch. 54

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah 

“Then, on May 10, William and his followers announced their plans to publish the Nauvoo Expositor, a newspaper that would give, as they put it, “a full, candid, and succinct statement of facts, as they really exist in the city of Nauvoo.” Francis Higbee also brought charges against Joseph, accusing him of defaming his character in public, while William and his brother Wilson used Joseph’s plural marriages as grounds for charging him with adultery.” Ch. 43

“As William Law promised, the Nauvoo Expositor appeared on Nauvoo’s streets in early June. “We are earnestly seeking to explode the vicious principles of Joseph Smith,” it declared in its preamble, “which we verily know are not accordant and consonant with the principles of Jesus Christ and the apostles.” Ch. 43

“The day after the paper appeared, Joseph convened the Nauvoo City Council to discuss what to do about the Expositor. Many of the Saints’ neighbors were already hostile to the church, and he worried that the Expositor would provoke them to violence. “It is not safe that such things should exist,” he said, “on account of the mob spirit which they tend to produce.” Ch. 43

“Joseph proposed declaring the newspaper a public nuisance and destroying the press that printed it. 

John Taylor agreed.” Ch. 43

“The council voted to destroy the press, and Joseph sent orders to the city marshal to carry out the measure.” Ch. 43

“That evening, the Nauvoo marshal arrived at the Expositor office with about a hundred men. They broke into the shop with a sledgehammer, dragged the printing press into the street, and smashed it into pieces. They then dumped out drawers of type and set fire to the rubble. Any copies of the newspaper they could find were added to the blaze. 

The next day, Thomas Sharp reported the destruction of the press in an extra edition of his newspaper. “War and extermination is inevitable! Citizens arise, one and all!!!” he wrote. “We have no time for comment, every man will make his own. Let it be made with powder and ball!!!” Ch. 43

“After Thomas Sharp sounded his call to arms, anger against the Saints in Nauvoo spread through the area like wildfire. Citizens rallied in nearby Warsaw and Carthage to protest the destruction of the Expositor. Town leaders called on men in the region to join them in rising up against the Saints. Within two days an armed mob of three hundred men had formed in Carthage, ready to march on Nauvoo and annihilate the Saints.” Ch. 44

“Despite the city council’s studied decision to destroy the printing press, they had underestimated the outcry that followed. William Law had fled the city, but some of his followers were now threatening to destroy the temple, set fire to Joseph’s house, and tear down the church’s printing office. Francis Higbee charged Joseph and other members of the city council with inciting a riot when the press was destroyed. He swore that in ten days’ time there would not be a single Latter-day Saint left in Nauvoo. 

On June 12, an officer from Carthage arrested Joseph and other members of the city council. Nauvoo’s municipal court found the charges baseless and released the men, angering Joseph’s critics even more. The following day, Joseph learned that three hundred men had assembled in Carthage, ready to march on Nauvoo.” Ch. 44 

“The governor also placed high value on the free speech protections in the Illinois state constitution, regardless of what the law may have allowed. “Your conduct in the destruction of the press was a very gross outrage upon the laws and the liberties of the people,” he wrote the prophet. “It may have been full of libels, but this did not authorize you to destroy it.” Ch. 44

The governor further argued that the Nauvoo city charter did not grant the local courts as much power as the prophet seemed to think. He advised him and the other city council members who had been charged with riot to turn themselves in and submit to the courts outside of Nauvoo. “I am anxious to preserve the peace,” he told them. “A small indiscretion may bring on war.” Ch. 44

“Later that morning, Emma sent Hiram Kimball and her nephew Lorenzo Wasson to Iowa to convince Joseph to come home and turn himself in. They told Joseph that the governor intended to occupy Nauvoo with troops until he and his brother Hyrum gave themselves up. Porter returned soon after with Reynolds Cahoon and a letter from Emma, again begging him to return to the city. Hiram Kimball, Lorenzo, and Reynolds all called Joseph a coward for leaving Nauvoo and exposing the Saints to danger. “I will die before I will be called a coward,” Joseph said. “If my life is of no value to my friends, it is of none to myself.” He knew now that leaving Nauvoo would not protect the Saints. But he did not know if he would survive going to Carthage. 

“What shall I do?” he asked Porter.

“You are the oldest and ought to know best,” Porter said.

“You are the oldest,” Joseph said, turning to his brother. “What shall we do?”

“Let us go back and give ourselves up, and see the thing out,” said Hyrum.

“If you go back, I shall go with you,” Joseph said, “but we shall be butchered.”

“If we live or have to die,” Hyrum said, “we will be reconciled to our fate.”

Joseph considered that for a moment, then asked Reynolds to get a boat. They would turn themselves in.” Ch. “Governor Ford arrived in Nauvoo later that day and addressed the Saints. He blamed them for the crisis and threatened to hold them responsible for its aftermath. “A great crime has been done by destroying the Expositor press and placing the city under martial law,” he stated. “A severe atonement must be made, so prepare your minds for the emergency.” Ch. 44

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“The dissenters proceeded with their campaign to pull down Joseph Smith, even though they must have known that a revelation of his faults would provoke his enemies in surrounding towns. An exposé of evil doings in Nauvoo would fan the flames in Warsaw. The dissenters obtained a press in May, issued a prospectus, and on June 7, 1844, published a thousand copies of the one and only issue of the Nauvoo Expositor. The Expositor consisted of seven essays, some addressing potential Mormon converts, and others appealing more directly to the county’s anti-Mormons. The “Preamble” was written to potential converts in a religious voice, likely William Law’s, the reform church’s leader and Joseph’s former counselor in the First Presidency. “It is with the greatest solicitude for the salvation of the Human Family,” the first line began. The essayist, though turning against the Prophet, did not want to destroy the church. “Many of us have sought a reformation in the church,” the editor wrote, but, failing that, had been driven to a desperate action. In the face of Joseph’s moral crimes, he asked, “shall we lie supinely and suffer ourselves to be metamorphosed into beasts by the Syren tongue?” The writer assured his readers that the new church advocated the religion “originally taught by Joseph Smith.” The reformers opposed only the recent doctrines. The paper aimed “to explode the vicious principles of Joseph Smith, and those who practice the same abominations and whoredoms”—meaning primarily polygamy. On top of that scandalous practice, the editor objected to the doctrine “that there are innumerable Gods as much above the God that presides over this universe, as he is above us.” Ch. 29

“At the city council meeting the next day, Joseph argued the paper was “a nuisance, a greater nuisance than a dead carcass.” Ch. 29

“Joseph, as mayor, ordered the city marshal, John P. Greene, to destroy the Expositor and the major general of the Nauvoo Legion to assist. “About 8 p.m. the Marshall returned and reported that he had removed the press, type, and printed papers, and fixtures into the street, and fired them.” The posse, consisting of about a hundred men, gathered in front of Joseph’s house after the work was done to hear a speech. “I would never submit to have another libellous publication . . . established in this city,” he told them.” Ch. 29

“Whether or not the law of libels or abatement of a nuisance justified the action, he had trespassed freedom of the press, which had become nearly a sacred right in the United States. Joseph was deaf to these ideas. He did not grasp the enormity of destroying a press, especially one that was attacking him.” Ch. 29

“Joseph failed to see that suppression of the paper was far more likely to arouse a mob than the libels. It was a fatal mistake. The next day Francis Higbee entered a complaint before a Carthage justice of the peace, and two days after the event, Constable David Bettisworth was in Nauvoo to arrest the Prophet and his accomplices for riot in suppressing the press.” Ch. 29

“Three days after suppressing the Expositor, Joseph wrote to Isaac Morley about how to react to anti-Mormon demands that the Mormons in Lima, Illinois, give up their arms. The instructions were to give up their lives first.” Ch. 29

“In the morning, Joseph wrote to Governor Ford explaining the reasons for shutting down the Expositor.” Ch. 29

“Ford, sensible and restrained, struggled to keep passions in Hancock County in check. He wanted Joseph to answer in court for destroying the Expositor, and the anti-Mormons to rely on the law for redress. Ford was convinced that one mistake would trigger a war.” Ch. 29

“Joseph’s great error in the Expositor suppression, Ford said, was acting without allowing the proprietors to defend themselves. Joseph conceived of the suppression as an executive action of the city council; Ford thought it should have been a judicial proceeding with both sides heard.” Ch. 29

“One crime stood out to Ford: Joseph had broken the law in shutting down the press without a fair hearing and must come to Carthage to stand trial. “I now express to you my opinion that your conduct in the destruction of the press was a very gross outrage upon the laws and liberties of the people. It may have been full of libels, but this did not authorise you to destroy it.” Ch. 29

“He left for Carthage on Monday morning, June 24, with the fourteen others charged with closing the Expositor.” Ch. 29

 “The court business of the day was to hear the charge of riot against Nauvoo’s town officers. The defendants were released on bail of $500 each and bound over to the next term of the circuit court. Before the hearing, however, another charge, this one for treason, was brought against Joseph and Hyrum. Not the government, but dissenter Augustine Spencer accused them of calling out the legion to resist the state militia.” Ch. 29

Bible Dictionary, “Martyr,” Study Helps, Gospel Library, Church of Jesus Christ of Latter-day Saints

“From a Greek word meaning ‘witness.’”

Guide to the Scriptures, “Martyr, Martyrdom,” Study Helps, Gospel Library, Church of Jesus Christ of Latter-day Saints

“A person who gives his life rather than forsake Christ, the gospel, or his righteous beliefs or principles.”

New Testament, Mark 8:35

“For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it.”

New Testament, John 15:13

“Greater love hath no man than this, that a man lay down his life for his friends.”

Book of Mormon, 3 Nephi 10:15

“Behold, I say unto you, Yea, many have testified of these things at the coming of Christ, and were slain because they testified of these things.”

Doctrine and Covenants 98:13-14

“And whoso layeth down his life in my cause, for my name’s sake, shall find it again, even life eternal.

Therefore, be not afraid of your enemies, for I have decreed in my heart, saith the Lord, that I will prove you in all things, whether you will abide in my covenant, even unto death, that you may be found worthy.”

Doctrine and Covenants 135

“To seal the testimony of this book and the Book of Mormon, we announce the martyrdom of Joseph Smith the Prophet, and Hyrum Smith the Patriarch.”

“Joseph Smith, the Prophet and Seer of the Lord, has done more, save Jesus only, for the salvation of men in this world, than any other man that ever lived in it.”

“He lived great, and he died great in the eyes of God and his people; and like most of the Lord’s anointed in ancient times, has sealed his mission and his works with his own blood; and so has his brother Hyrum. In life they were not divided, and in death they were not separated!”

“Henceforward their names will be classed among the martyrs of religion; and the reader in every nation will be reminded that the Book of Mormon, and this book of Doctrine and Covenants of the church, cost the best blood of the nineteenth century to bring them forth for the salvation of a ruined world.”

“They lived for glory; they died for glory; and glory is their eternal reward. From age to age shall their names go down to posterity as gems for the sanctified.

They were innocent of any crime, as they had often been proved before, and were only confined in jail by the conspiracy of traitors and wicked men; and their innocent blood on the floor of Carthage jail is a broad seal affixed to “Mormonism” that cannot be rejected by any court on earth, and their innocent blood on the escutcheon of the State of Illinois, with the broken faith of the State as pledged by the governor, is a witness to the truth of the everlasting gospel that all the world cannot impeach; and their innocent blood on the banner of liberty, and on the magna charta of the United States, is an ambassador for the religion of Jesus Christ, that will touch the hearts of honest men among all nations; and their innocent blood, with the innocent blood of all the martyrs under the altar that John saw, will cry unto the Lord of Hosts till he avenges that blood on the earth. Amen.”

Doctrine and Covenants 136:37-39

“And from Jesus and his apostles to Joseph Smith, whom I did call upon by mine angels, my ministering servants, and by mine own voice out of the heavens, to bring forth my work;

Which foundation he did lay, and was faithful; and I took him to myself.

Many have marveled because of his death; but it was needful that he should seal his testimony with his blood, that he might be honored and the wicked might be condemned.”

Come Follow Me, November 24-30, 2025, “He Has Sealed His Mission and His Works with His Own Blood: Doctrine and Covenants 135-136,” Gospel Library, Church of Jesus Christ of Latter-day Saints

“Joseph and Hyrum Smith sealed their testimonies with their blood.”

Russell M. Nelson, “Christ Is Risen; Faith in Him Will Move Mountains,” General Conference, April 2021

“Would Joseph and Hyrum Smith have suffered martyrs’ deaths defending the Restoration of the Lord’s Church unless they had a sure witness that it was true?”

Jeffery R. Holland, “Safety for the Soul,” General Conference, October 2009

“When Joseph Smith and his brother Hyrum started for Carthage to face what they knew would be an imminent martyrdom.”

“They were willing to die rather than deny the divine origin and the eternal truthfulness of the Book of Mormon.”

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah 

“Joseph spoke to the Saints, admonishing them to stay calm, prepare for the defense of the city, and make no disturbances. Then he mustered the Nauvoo Legion and put the city under martial law, suspending the usual rule of law and putting the military in charge.” Ch. 44

“Yet staying in Nauvoo would only anger his critics more and draw mobs to the city, putting the Saints in danger. More and more, it seemed the best way to protect the Saints was to leave Nauvoo for the West or seek help in Washington, DC. Writing the governor, Joseph told him of his plans to leave the city.” Ch. 44

“Joseph mounted his horse and set off with Hyrum and the other men for Carthage. “I am going like a lamb to the slaughter,” he told them, “but I am calm as a summer’s morning. I have a conscience void of offense towards God and towards all men.” Ch. 44

“The next morning, Joseph and his friends turned themselves over to a constable.” Ch. 44

“That evening, Hyrum read aloud from the Book of Mormon and Joseph bore powerful witness of its divine authenticity to the guards on duty.” Ch. 44

“Earlier in the day, visitors had smuggled two guns to the prisoners—a six-shooter revolver and a single-shot pistol—in case of an attack. Stephen had also left behind a sturdy walking stick he called the “rascal beater.” Ch. 44

“Joseph grabbed one of the pistols while Hyrum seized the other. John and Willard picked up canes and gripped them like clubs.” Ch. 44

“Brother Hyrum!” Joseph cried. Gripping his six-shooter, he opened the door a few inches and fired once. More musket balls flew into the room, and Joseph fired haphazardly at the mob while John used a cane to beat down the gun barrels and bayonets thrust through the doorway.” Ch. 44

“Suddenly, Joseph dropped his revolver to the floor and darted for the window. As he straddled the windowsill, two balls struck his back. Another ball hurtled through the window and pierced him below the heart.

“O Lord, my God,” he cried. His body lurched forward and he pitched headfirst out the window.” Ch. 44

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“Sometimes Joseph sensed his doom approaching and foretold his imminent death; then his native optimism would return and he predicted survival.” Ch. 29

“Joseph believed that Carthage meant death. For two weeks, he thrashed about seeking an alternative: using the legion to defend the city, going to Washington for aid, fleeing to the West—anything but submission to the mob collecting in Carthage.” Ch. 29

“On Sunday, June 16, on a rainy morning at the east grove, Joseph preached his last sermon. He took for his text the biblical verse that had governed his teachings for the past year: “And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever.” He did not intend the sermon to be a concluding statement.” Ch. 29

“Monday, June 17, began Joseph’s final week in Nauvoo. Feeling the noose tightening, he turned Nauvoo into an armed camp. When news came on Tuesday that the mob “threaten[ed] extermination to the whole Church in Nauvoo,” he assembled the legion and addressed them from the platform of a partially constructed building across from the Nauvoo Mansion. Standing in full military dress, he raised his sword to the sky and declared he would not give up without a fight.” Ch. 29

“Then he put the city under martial law and marched the troops up Main Street. Through the week, armed Mormons moved in from the outlying settlements to prepare for battle.” Ch. 29

“Joseph naively believed that benevolent higher officials would rescue him. That week he penned a letter to U.S. president John Tyler asking for aid while keeping Governor Ford informed of mob action in hopes he would intervene.” Ch. 29

“On Saturday Ford conveyed his conclusions to the Prophet…. If Joseph did not submit to the law, there would be war. “If you by refusing to submit, shall make it necessary to call out the Militia I have great fears that your city will be destroyed and your people many of them exterminated.” And yet the governor had no choice: “If no such submission is made as I have indicated I will be obliged to call out the Militia, and if a few thousands will not be sufficient many thousands will be.” Joseph was hesitant. He wrote Ford on Saturday at noon, “We dare not come.” Ch. 29

“But staying home was also dangerous. The militia would invade the city to capture the Prophet and bloodshed would follow. Faced with this dilemma, Joseph chose to flee. In the noon letter, he told Ford that “we shall leave the City forthwith—to lay the facts before the General government.” Ch. 29

“Late Saturday night, he crossed the swollen Mississippi River. He and Hyrum and Willard Richards bailed the leaky boat with their boots while Porter Rockwell rowed. About daybreak Joseph wrote Emma from Montrose that he was on his way to Washington.” Ch. 29

“When Rockwell returned for horses he found frightened people in Nauvoo. They feared the posse would tear up the city in search of the Prophet.” Ch. 29

“Three Mormons crossed the river with a message from the governor saying he would hunt Joseph down if he hid.” Ch. 29

“At 2 p.m. Joseph wrote Ford from the riverbank that he was coming in—if a protective posse could be provided. All he asked was that all be done “in due form of law.” Ch. 29

“Clayton observed that Joseph “appeared to feel solemn and though[t]ful and from expressions made to several individuals he expects nothing but to be massacred.” His choice was to “give himself up or the City be massacred by a lawless mob.” Ch. 29

“In the early afternoon, Joseph wrote Emma that the governor introduced Hyrum and himself “in a very appropriate manner as Gen. Joseph Smith & General Hyrum Smith.” Joseph appreciated the use of a military title rather than the usual “Joe.” Optimistic for the moment, he told Emma, “I think the Gov. has & will succeed in enforcing the laws.” Ch. 29

“Joseph’s first action the next day, Wednesday, June 26, was to appeal to the governor for release from prison. He wanted to return to the safety of Nauvoo. Every time he was escorted through town, he was in danger. Joseph was searching for any venue where a fair and safe hearing was possible.” Ch. 29

“His last known letter was addressed to a lawyer he wished to add to his counsel. He believed his innocence could be proven in court.” Ch. 29

“Joseph spent Thursday, June 27, preparing for the treason trial scheduled for Saturday. He gave a long list of witnesses to Cyrus Wheelock, who earlier in the day had smuggled in a six-shooter in his overcoat. John Fullmer had previously given Joseph a single-shot pistol, which he passed along to Hyrum.” Ch. 29

“When the wine was returned, the prisoners, their spirits “dull and heavy,” all partook.” Ch. 29

“The four men in the room sprang for their weapons—Joseph for the six-shooter, Hyrum for the single-shot, Richards and Taylor for canes.” Ch. 29

“Joseph pulled the trigger six times into the hall, dropped the pistol on the floor, and sprang to the window. With one leg over the sill, he raised his arms in the Masonic sign of distress.” Ch. 29

“He fell outward crying, “O Lord my God!” Landing on his left side, he struggled to sit up against the curb of a well and died within seconds.” Ch. 29 

Lucy Mack Smith, The History of Joseph Smith by His Mother Biographical Sketches of Joseph Smith, the Prophet, and His Progenitors for Many Generations, Complete and Unabridged First Edition, Liverpool, 1853, Latter-day Saints Book Depot

“As I looked upon their peaceful, smiling countenances, I seemed almost to hear them say, "Mother, weep not for us, we have overcome the world by love; we carried to them the gospel, that their souls might be saved; they slew us for our testimony, and thus placed us beyond their power; their ascendency is for a moment, ours is an eternal triumph." Ch. 54

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“In this atmosphere, the chances of convicting anyone were slight. The assassination had been a group effort with no single perpetrator obviously responsible. The mob at the jail on June 27 was composed of the militia from Warsaw and Green Plains, where Sharp’s influence was paramount, and recruits from the other armed bands who had assembled in Carthage before Joseph’s death. Governor Ford had disbanded both the 1,400 troops in Carthage and the 300 in Warsaw before proceeding to Nauvoo on June 27, but they reconstituted themselves as a posse comitatus, commissioned by the will of the community to rid the county of an offending nuisance. With the Carthage Greys 700 yards away on the town square, a hundred or more men, their faces blacked to hide their identities, sneaked into town in the late afternoon, hiding behind a rail fence and then suddenly rushing the jail. In the confusion of the attack, it would have been difficult even for those present to know which of the men killed the two Smiths.” Epilogue

“Rather than charging everyone involved, Governor Ford recommended bringing charges against the vigilante leaders. Eventually the first five men on Backenstos’s list stood trial in May 1845: Thomas Sharp, editor of the Warsaw Signal; Colonel Levi Williams of Green Plains; Jacob C. Davis, a Warsaw lawyer and state senator; Mark Aldrich, a Warsaw land agent; and William N. Grover, a Warsaw lawyer. At the trial, the defense argued that no single individual could be held responsible for the deaths of Joseph and Hyrum when the assassins were carrying out the will of the people. If the defendants were guilty, then so too were “every man, woman and child in the county guilty.” After six days of testimony, the jury acquitted the defendants.” Epilogue

Church History Topics, “Succession of Church Leadership,” Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“This widespread conviction that the work would go on, however, was accompanied by uncertainty about who would lead. Joseph Smith was still relatively young when he died, and he had not announced a clear plan for succession. Many had expected Hyrum would succeed Joseph should the need arise, but Hyrum had been killed along with his brother.”

“One Church member living near Nauvoo said he heard people advocating for several potential leaders, including Apostles Brigham Young and Parley P. Pratt, Sidney Rigdon, stake president William Marks, 11-year-old Joseph Smith III, or even Stephen Markham, a stalwart Saint who had been wounded by the mob while trying to reach Joseph in Carthage Jail.”

Lucy Mack Smith, The History of Joseph Smith by His Mother Biographical Sketches of Joseph Smith, the Prophet, and His Progenitors for Many Generations, Complete and Unabridged First Edition, Liverpool, 1853, Latter-day Saints Book Depot

“The Church at this time was in a state of gloomy suspense. Not knowing who was to take the place of Joseph, the people were greatly wrought upon with anxiety, lest an impostor should arise and deceive many. Suddenly, Sidney Rigdon made his appearance from Pittsburgh, and rather insinuated that the Church ought to make choice of him, not as President, but as guardian; for "Joseph," said he, "is still President, and the Church must be built up unto him." But before he could carry his measures into effect, the Twelve, who had also been absent, arrived and assuming their proper places, all was set to rights.” Ch. 54

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah 

“During this time, Joseph appeared weighed down in meetings with church leaders. He believed something important was about to happen. “It may be that my enemies will kill me,” he said, “and in case they should, and the keys and power which rest on me not be imparted to you, they will be lost from the earth.” He said he felt compelled to confer upon the Twelve Apostles all priesthood keys so he could rest assured that the work of the Lord would continue. 

“Upon the shoulders of the Twelve must the responsibility of leading this church henceforth rest until you shall appoint others to succeed you,” he said to the apostles. “Thus can this power and these keys be perpetuated in the earth.”

The way ahead would not be easy, Joseph warned them. “If you are called to lay down your lives, die like men,” he said. “After they have killed you, they can harm you no more. Should you have to walk right into danger and the jaws of death, fear no evil. Jesus Christ has died for you.” 

Joseph sealed on the heads of the apostles all the priesthood keys they needed to carry on the Lord’s work without him, including the sacred keys of the sealing power. “I roll the burden and responsibility of leading this church off from my shoulders and onto yours,” he said. “Now round up your shoulders and stand under it like men, for the Lord is going to let me rest a while.”

Joseph no longer appeared weighed down. His face was clear and full of power. “I feel as light as a cork—I feel that I am free,” he told the men. “I thank my God for this deliverance.”

During this time, Joseph appeared weighed down in meetings with church leaders. He believed something important was about to happen. “It may be that my enemies will kill me,” he said, “and in case they should, and the keys and power which rest on me not be imparted to you, they will be lost from the earth.” He said he felt compelled to confer upon the Twelve Apostles all priesthood keys so he could rest assured that the work of the Lord would continue.” Ch. 42

“Then, on July 16, a member of the church in the New England branch they were visiting received a letter from Nauvoo detailing the tragic news. When he read the letter, Brigham felt like his head was going to crack. He had never felt such despair.

His thoughts turned instantly to the priesthood. Joseph had held all the keys necessary to endow the Saints and seal them together for eternity. Without those keys, the work of the Lord could not move forward. For a moment, Brigham feared that Joseph had taken them to the grave.

Then, in a burst of revelation, Brigham remembered how Joseph had bestowed the keys on the Twelve Apostles. Bringing his hand down hard on his knee, he said, “The keys of the kingdom are right here with the church.” Ch. 45

“Then, on August 3, Sidney Rigdon returned to Nauvoo. As Joseph’s running mate in the presidential campaign, Sidney had moved to another state to meet legal requirements for the position. But when he learned of the prophet’s death, Sidney rushed back to Illinois, certain his position in the First Presidency entitled him to lead the church.

To strengthen his claim, Sidney also announced that he had received a vision from God showing him that the church needed a guardian—someone who would care for the church in Joseph’s absence and continue to speak for him.

Sidney’s arrival concerned Parley and the other apostles in Nauvoo. The conflict over the trustee-in-trust made it clear the church needed a presiding authority to make important decisions. But they knew that Sidney, like William Marks, had rejected many of the teachings and practices the Lord had revealed to Joseph. More important, they knew that Joseph had depended less on Sidney in recent years and had not bestowed all the keys of the priesthood on him. 

The day after his arrival, Sidney publicly offered to lead the church. He said nothing about finishing the temple or endowing the Saints with spiritual power. Rather, he warned them that perilous times were ahead and promised to guide them boldly through the last days. 

Later, at a meeting of church leaders, Sidney insisted on assembling the Saints in two days to select a new leader and appoint a trustee-in-trust. Alarmed, Willard and the other apostles called for more time to review Sidney’s claims and await the return of the rest of their quorum.

William Marks compromised and scheduled the meeting for August 8, four days away.” Ch. 45

“Still, Sidney insisted on his right to direct the church. “It was shown to me that this church must be built up to Joseph,” he told the councils, “and that all the blessings we receive must come through him.” He said that his recent vision had simply been a continuation of the grand vision of heaven he had seen with Joseph more than a decade earlier.

“I have been ordained a spokesman to Joseph,” he continued, referring to a revelation Joseph had received in 1833, “and I must come to Nauvoo and see that the church is governed in a proper manner.”” Ch. 45

“After Sidney finished speaking, Brigham arose and testified that Joseph had conferred all the keys and powers of the apostleship on the Twelve. “I do not care who leads the church,” he said, “but one thing I must know, and that is what God says about it.”

On August 8, the day of Sidney’s prayer meeting, Brigham missed an early-morning meeting with his quorum, something he had never done before. Stepping outside, he saw that thousands of Saints had gathered in the grove near the temple. The morning was blustery, and Sidney stood in a wagon with his back to a strong, steady wind. Rather than holding a prayer meeting, Sidney was again offering himself as guardian of the church.

Sidney spoke for more than an hour, bearing witness that Joseph and Hyrum would hold their priesthood authority through eternity and had organized the church councils sufficiently to lead the church after their deaths. “Every man will stand in his own place and stand in his own calling before Jehovah,” Sidney declared. He again proposed that his own place and calling was as Joseph’s spokesman. He did not wish the congregation to vote on the matter, but he wanted the Saints to know his views. 

When Sidney finished speaking, Brigham called out to the crowd to stay a few moments longer. He said that he had wanted time to mourn Joseph’s death before settling any church business, but he sensed an urgency among the Saints to choose a new leader. He worried that some among them were grasping for power against the will of God.

To resolve the matter, Brigham asked the Saints to return later that afternoon to sustain a new leader of the church. They would vote by quorum and as a church body. “We can do the business in five minutes,” he said. “We are not going to act against each other, and every man and woman will say amen.” Ch. 45

 “There has been much said about President Rigdon being president of the church,” he said, “but I say unto you that the Quorum of the Twelve have the keys of the kingdom of God in all the world.” Ch. 45

“But the Saints needed to work together, Brigham declared, following the will of the Lord and living by faith. “If you want Sidney Rigdon or William Law to lead you, or anybody else, you are welcome to them,” he said, “but I tell you in the name of the Lord that no man can put another between the Twelve and the prophet Joseph. Why? He has committed into their hands the keys of the kingdom in this last dispensation, for all the world.” Ch. 45

“The Saints at the August 8 meeting had sustained the Twelve, but some men were already trying to divide the church and draw people away. One of them, James Strang, was a new member of the church who claimed to have a letter from Joseph appointing him to be his true successor. James had a home in Wisconsin Territory and wanted the Saints to gather there.

Brigham cautioned the Saints not to follow dissenters. “Don’t scatter,” he urged them. “Stay here in Nauvoo, and build up the temple and get your endowment.” Ch. 45

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“William was excommunicated in 1845, for teaching plural marriage illegally and opposing the leadership of Brigham Young. For years he wandered erratically from one variant of Mormonism to another, finally settling in the Reorganized branch of Mormonism.

James J. Strang, who was baptized only in February 1844, claimed that Joseph had written a letter commissioning him to lead the Church. Although the letter proved to be counterfeit, Strang leveraged his slight claim to authority by recording new revelations, using a seerstone, and saying an angel ordained him in direct imitation of Joseph. Strang practiced baptism for the dead, instituted an endowment ceremony, restored the order of Enoch, and prospered until he began polygamy. Charismatic and colorful, Strang attracted two thousand followers, among them Martin Harris, and John C. Bennett, whose dreams of a religious empire persisted despite his opposition to Joseph. Strang imitated Joseph in death as in life. In 1856, he was assassinated by dissenters and non-Mormons.” Epilogue

“In a public meeting in August, Rigdon reported a vision where the Lord had shown him “there must be a Guardian appointed to build the Church up to Joseph.” Rigdon’s main point was that this Church must be built up to Joseph, and that all the blessings we receive must come through him. I have been ordained a spokesman to Joseph, and I must come to Nauvoo and see that the Church is governed in a proper manner. Joseph sustains the same relationship to this Church as he has always done: no man can be the successor of Joseph. . . . The martyred prophet is still the head of this Church. It was a remarkable argument. Rigdon was in effect denying Joseph’s death. Joseph remained the head of the Church, and Rigdon was only “commanded to speak for him.” Epilogue

“Brigham Young, president of the Twelve, presided at the meeting where Rigdon made his case. Young took another approach, proposing that the Twelve lead the Church.” Epilogue

Saints: The Story of the Church of Jesus Christ in the Latter Days, Volume 1, The Standard of Truth, 1815–1846, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah 

“Emily watched the apostle call on the Saints to sustain the Twelve as the leaders of the church. “Every man, every woman, every quorum is now put in order,” he said. “All that are in favor of this in all the congregation of the Saints, manifest it by holding up the right hand.”

Emily and the whole congregation raised their hands.” Ch. 45

“Seven years later, Emily recorded her experience of watching Brigham speak to the Saints, testifying how much he looked and sounded like Joseph on the stand. In the years to come, dozens of Saints would add their witness to hers, describing how they saw Joseph’s prophetic mantle fall on Brigham that day.” Ch. 45

“In September, Brigham and the Twelve learned that Sidney Rigdon was conspiring against them and denouncing Joseph as a fallen prophet. They charged him with apostasy, and Bishop Whitney and the high council excommunicated him. Sidney left Nauvoo soon after, predicting that the Saints would never complete the temple.” Ch. 46

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“Others tried to claim Joseph’s memory to consolidate their power in the Church. Joseph had never explicitly named a successor, and events complicated the natural descent of authority. The two remaining Smith brothers were in line because of kinship. Clayton said confidently that Joseph had said “if he and Hyrum were taken away Samuel H. Smith would be his successor,” but Samuel died on July 30 from bilious fever, leaving only William Smith. Lucy Smith campaigned for William to become presiding patriarch, Hyrum’s office at his death, and after receiving that ordination, he made a bid for the Church presidency, but his unstable character kept him from being a serious contender.” Epilogue

“The succession question has been debated in the scholarly literature. Quinn, “Succession Crises,” 187–233; Ehat, “Temple Ordinances,” 188–247; Esplin, “Succession of Continuity,” 301–41; Blair, “Moderate Mormonism,” 207–30. Brigham Young acknowledged Samuel’s right to the presidency. Woodruff, Journals, 2:436 (Aug. 8, 1844). But Young also admitted that Joseph had predicted that upon his unborn son David “will rest the responsibility that now rests upon me.” Quoted in Avery, Mission to Madness, 45.” Epilogue, footnote 15

William Smith, One Mormon Less, New York Daily Tribune, May 28, 1857, page 5

“I have good reasons for believing that my brother, Samuel H. Smith, died of poison in Nauvoo, administered by order of Brigham Young and Willard Richards, only a few weeks subsequent to the unlawful murder of my two other brothers, Joseph and Hyrum Smith, while incarcerated in Carthage jail. Several other persons who were presumed to stand between Brigham Young and the accomplishment of his ambitious and wicked designs mysteriously disappeared from Nauvoo about the same time, and have never since been heard from.”

Richard Lyman Bushman, Joseph Smith: Rough Stone Rolling, Knopf Doubleday Publishing Group

“In later recountings, his supporters in the audience thought he looked like Joseph standing there. One couple wrote that Young “favours Br Joseph, both in person, & manner of speaking more than any person ever you saw, looks like another.” 

Wilford Woodruff said, “It was evident to the Saints that the mantle of Joseph had fallen upon” Brigham Young. 

As the years went by, the resemblance stories accumulated. Scores of people remembered thinking Joseph stood before their eyes. When Young rose to speak, said George Morris, “I was sitting right Before Him holding down my Head—reflecting about what Rigdon had said—when I was startled by Earing Josephs Voice— he had a way of Clearing his Throat before he began to speak—by a peculier Effort of His own—like Ah-hem—I raised my Head sudinly—and the first thing I saw was Joseph.” These reminiscences were offered as faith-promoting stories, as if the Lord vouched for Young by showing him to be another Joseph. At the August meeting when the issue was posed, the congregation sustained Brigham Young and the Twelve as the new Presidency with little visible resistance.” Epilogue

“Who had the right to be president? Brigham Young instinctively made succession a priesthood issue. When he heard of Joseph’s death, the first thing he wondered was “whether Joseph had taken the keys of the kingdom with him from the earth,” meaning priesthood authority. Young was thinking not of Joseph, but of Joseph’s system of priesthood keys and councils. Once he came to the conclusion that the keys had remained with the Church, and the Twelve possessed them, the right course was obvious: the Twelve should become the new First Presidency.” Epilogue

“Appealing to the Church on these terms assumed that the members had incorporated the constitution of priesthood authority into their thinking. Young’s case worked because Joseph had laid the foundation in the early years. He had organized the Church by councils and then invested this governance system with charisma. The priesthood who manned the councils had “keys,” the powers to act for God. Young’s success demonstrated that the Church now existed in the minds of thousands of Mormons.” Epilogue

D. Michael Quinn, “The Mormon Succession Crisis of 1844,” 1976, BYU Studies Quarterly, Volume 16: Issue 2, Article 2, Scholars Archive, Brigham Young University

“For many people in the audience, the issue had been supranaturally resolved when Brigham Young stood to make his opening remarks. To their eyes he seemed transfigured into the form of Joseph Smith; some in the audience later said that even Brigham’s voice sounded identical to that of the dead prophet. Apparently no explicit accounts of this manifestation were written at the time of its occurrence.”

Church History Topics, “Succession of Church Leadership,” Church History, Gospel Library, Church of Jesus Christ of Latter-day Saints

“Years later, dozens of Saints wrote more elaborate accounts describing a miraculous transformation of Young’s appearance and voice on that occasion.”

“During the next three years, Sidney Rigdon, James J. Strang, and other figures formed their own movements, each drawing away some Church members.”

Lynne W. Jorgensen, “The Mantle of the Prophet Joseph Passes to Brother Brigham: A Collective Spiritual Witness,” 1997, BYU Studies 36:4, Scholarship Aligned with the Gospel of Jesus Christ, Brigham Young University

“Some Saints specifically state that as Brigham Young addressed the congregation he sounded and appeared remarkably like Joseph Smith, others simply say that the “mantle of Joseph” or “of the prophets” rested on Brigham Young, and others state that they were given a witness “by the spirit” that Brigham was to lead the Church.”

“In a July 19, 1857, conference talk, Brigham Young referred to Albert Carrington’s mantle experience:

He [Carrington] could not tell me from Joseph Smith, when I was speaking in the stand in Nauvoo during the October Conference of 1844. Somebody came along and passed a finger over his eyes and he could not see any one but Joseph speaking, until I got through addressing the congregation.

This talk was printed ten days later in the Deseret News and may have inspired some Saints to write down their memories of the events of August 1844.

As stories about the mantle experience began to circulate in the 1850s, some writers may have responded by offering their own personalized or embellished accounts; such is human nature.”

“Not everyone witnessed a change in the voice and form of Brigham Young.”

“Leonard J. Arrington notes that an important event “took place” but observes that there may be psychological explanations for the phenomenon and reserves judgment regarding whether a miraculous transfiguration occurred.”

Daniel Peterson, “Event Convinced Saints of Brigham Young’s Mantle,” September 5, 2013, Deseret News

“In this event, we’re told, the mantle of Joseph plainly and unambiguously fell upon Brigham, leaving no doubt about who was to lead the church. Unfortunately, historians have located not a single source, thus far, that mentions this important manifestation within days or even weeks of its alleged occurrence.”