A History of Jo's Spiritual Wifeism

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_Morley
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Re: A History of Jo's Spiritual Wifeism

Post by _Morley »

grindael wrote:
Doctor CamNC4Me wrote:Grindael,

Thanks again for that interest take into Joseph Smith's soul. I guess Jack Chick really wasn't that far off. He was a raving lunatic.

by the way, niggardly just means stingy.

- Doc


Yeah, I'm aware, in 1828: 1. Meanly covetous or avaricious; [greedy] sordidly parsimonious; extremely sparing of expense.

It was a really bad word, even then. It evolved into a the slight "nigger" which was then applied to all blacks. (Negre) Black



I think you're mistaken, Grindael. The etymology of the two words is different.
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Re: A History of Jo's Spiritual Wifeism

Post by _grindael »

Morley wrote:
I think you're mistaken, Grindael. The etymology of the two words is different.


Yeah, I know, Morley, thanks though, for pointing that out. I do believe there is a connection, but that is just my personal opinion. Joseph used niggardly in a context that had nothing to do with stinginess. Others did too from that era, and I think that this kind of usage transferred to the blacks. (As an all inclusive slur) It's only my speculation though, so you are quite correct in pointing out the established etymology.
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Re: A History of Jo's Spiritual Wifeism

Post by _Jersey Girl »

grindael wrote:
Morley wrote:
I think you're mistaken, Grindael. The etymology of the two words is different.


Yeah, I know, Morley, thanks though, for pointing that out. I do believe there is a connection, but that is just my personal opinion. Joseph used niggardly in a context that had nothing to do with stinginess. Others did too from that era, and I think that this kind of usage transferred to the blacks. (As an all inclusive slur) It's only my speculation though, so you are quite correct in pointing out the established etymology.


A little side bar on the word in question. There's a whole wiki about controversies concerning it's use.

https://en.wikipedia.org/wiki/Controver ... ggardly%22
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_grindael
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Re: A History of Jo's Spiritual Wifeism

Post by _grindael »

You know, I may be projecting this kind of controversy back to the 19th century, and I'm willing to admit that. But the way that Smith used it wasn't in the normal way it was used. And it was used in context with quotes about "Negroes". So, there's that. In the wiki article, they write,

He expected a number of "pinheads" to be asking "black waitresses not to be 'niggardly' with the coffee. But there would be a different reaction in polite company, especially in racially diverse company, so the word would probably be thought of only when people think of racial epithets. "In theory, you, I and the columnist next door will defend to the death our right to say 'niggardly.' But in practice, will we use it?"


That would be the correct way to use the word, and you can easily substitute the word "stingy" and it make sense. Again, does it work in Smith's quote:

We have often heard it remarked by slave holders that you should not make a negro equal with you or he would try to walk over you. We have found the saying verified in this pious doctor, for truly this STINGY spirit manifested itself in all its meanness. Even in his writings (and they were very mean at best) he threw out foul insinuations, which no man who had one particle of noble feeling would have condescended to. But such was the conduct of this master of meanness. Nor was this STINGY course confined to himself, but his sons also were found engaged in the same mean business.


I can't see how it fits here. Just saying. It's an interesting question that probably won't ever be answered. A slur is a slur is a slur though. That much is obvious.
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Re: A History of Jo's Spiritual Wifeism

Post by _grindael »

The Grandison Newell trial is interesting. According to D. Michael Quinn,

In an incident about which Smith's personal diary and official history are completely silent, he was acquitted in June 1837 of conspiring to murder anti-Mormon Grandison Newell. The silence may be due to the fact that two of Smith's supporting witnesses in the case, both apostles, acknowledged that the prophet discussed with them the possibility of killing Newell. Apostle Orson Hyde testified that "Smith seemed much excited and declared that Newell should be put out of the way, or where the crows could not find him; he said destroying Newell would be justifiable in the sight of God, that it was the will of God, &c." Hyde tried to be helpful by adding that he had "never heard Smith use similar language before," and insisted: "I have known him for [p.92] some time and think him to be possessed of much kindness and humanity towards his fellow beings." Likewise, Apostle Luke S. Johnson acknowledged to the court that Smith had said "if Newell or any other man should head a mob against him, they ought to be put out of the way, and it would be our duty to do so." However, Johnson also affirmed: "I believe Smith to be a tender-hearted, humane man." Whether or not the court agreed with that assessment, the judge acquitted Smith because there was insufficient evidence to support the charge of conspiracy to commit murder.45 D. Michael Quinn, The Mormon Hierarchy: Origins of Power, p.92


This plays into the testimony of Warren Parrish. What Smith claimed is unsupported by reporting of what Parrish said at the trial (the original transcripts are not extant):

Mr. Parish called. -- Does not recollect distinctly, but thinks he has heard Newell's name mentioned at the Bank: was often there when Smith was present, but has no remembrance of hearing Smith utter any threats against Newell or others.

Cross examined -- Am an officer in the church: have been acquainted with Smith for some time: think him to be of kind and charitable disposition: have often heard him exhort his people to do no violence. http://www.sidneyrigdon.com/dbroadhu/oh ... htm#060937


Parrish was asked about Joseph's involvement with the murder plot. He was not asked (according to the reporting of the day) "Do you know of anything in the character or conduct of Mr. Smith which is unworthy of his profession as a man of God?"

So Parrish had no personal knowledge of Smith's involvement. So what? Did he ever say so? No. What Joseph is trying to do here is claim that because Parrish testified that he knew of nothing that Joseph said IN TERMS OF VIOLENCE TOWARDS OTHERS, that this somehow makes anything else a lie that Parrish said. This is simply ridiculous.

So what is the evidence that Smith was involved in a murder plot, and why was he acquitted? Grandison Newell and Joseph Smith had a feud going on. Newell was a rich land owner and he and Smith were at odds. Newell was an avowed Anti-Mormon. This didn't work in his favor at the trial.

What some may not realize is that this murder plot and the attempts on Newell's life had taken place in 1835 and Newell only found out about it in 1837. By that time, of course he was still alive and so claiming that he was in imminent danger was kind of a stretch. But at one time, did Joseph want him dead? Seems that he did and ordered a hit on Newell.

Much interest and anxiety seemed to be manifested by the good people of Painesville, on Saturday, the 3d of June inst., in consequence of a suit instituted in behalf of the state of Ohio, on complaint of Mr. Grandison Newell against the defendant, charging him with an attempt to take the life of said complainant, by inducing two individuals to lay in wait for said Newell, near his dwelling in order to shoot him: -- which trial was held on the day, at the town-house in this village, before Justice Flint. http://www.sidneyrigdon.com/dbroadhu/oh ... htm#060937


LDS High Priest Solomon W. Denton was the "young man" spoken of "who had been a member of the Mormon Church, but had departed from and denounced it..." The other possible inside source for information on the murder plot would have been Denton's co-conspirator, LDS Seventy Marvel C.[hapin] Davis. M. C. Davis, however, appears to have still been a member of the LDS Church prior to Newell's filing his charges on April 13, 1837. Assuming that Denton was indeed the "young man" spoken of, his defection from the Mormon cause must have occurred between late February (when Hyrum Smith testifies to having interviewed him in the still open Kirtland Bank) and early April (when Newell made the decision to file a complaint against Joseph Smith for attempted murder). According to Denton's own sworn statement, he was "excommunicated about two months" prior to June 3, 1837 (i. e. about the beginning of April) for "lack of faith, non-observance of duties and contempt of the quorum of High Priests." Denton further states that he "left Kirtland about five weeks" prior to June 3 (i. e. about the end of April). The period between his excommunication and his departure for Michigan coincides perfectly with the mid-April period when Newell learned of Denton's role in the murder plot and decided to press charges against Smith.

According to Newell's 1837 reconstruction of events (dependent upon information provided him by Denton) "...two of the saints of the latter day... meet in the night, at a little distance from my house... with a determination to kill me. But ... [after] a little cool reflection... they were restored to their right minds, and ... [did not] "stain their souls with a crime so horrible." And, according to a much later, second-hand report from the brother of LDS Bishop N. K. Whitney, M. C. Davis (presumably in company with Denton) "went up to Newel's house, and when he stepped out of the door, before going to bed, he tried to raise his rifle and shoot him but he had not the strength." Whitney supplements the story of this failed attempt upon Grandison Newell's life with a second account, obtained from Newell himself, saying that when Newell "was coming home from Painesville one night, he... passed ... [the] turn off [to his home]... and escaped being murdered as men were waiting to kill him..." These two stories complement Kennedy's allegation that there were two failed nighttime attempts upon Newell's life and that (in at least one of those instances) the assassins had not found Newell at home. (Dale Broadhurst)


Testimony of Denton:

Solomon W. Denton called -- Witness says that in April or May, 1835, he lived with Smith, and was a member of the society. At that time there was much excitement among the members about Newell, his raising a mob, &c. One afternoon I saw Mr. Davis, who said he wished to speak to me privately: we withdrew to a private room and after consulting together about putting Newell out of the way, I went to Mr. Cowdery's, borrowed a pair of pistols, cleaned, loaded and fired them once, then loaded them again, and as I returned saw Smith, who said he wished to speak with me. We retired to the garden, he said to me I know where you are going and what your business is; that he had seen Davis and told him I would be a good hand to go with him: said this was a great work, and we must be very wise; then spake of Newell; said he had injured the society, and that it was better for one man to suffer than to have the whole community disturbed; that it was the will of Heaven that Newell should be put out of the way, and that he would take the responsibility, for the deed was justifiable in the sight of God, and would be rewarded: but when we had killed him, he wanted his body secreted if possible.

{Here the witness was about to detail the conversation between Davis and Smith, as related to him by Davis, which was objected to by the Counsel of the defendant, and declared inadmissible by the Court.}

The witness then proceeded to say that Smith told him he wished to God the deed had been done, and hoped it would not be given up; that Heaven would reward the doers of a deed so just, &c. After supper, witness met Davis on the east and west road not far from Elijah Smith's house; after some hurried expressions from each on the atrocity of the crime, they separated.

Ques. -- Was Smith held as a prophet by his followers?
Ans. -- He was: I had ever been taught by both Smith and Cowdery to regard him as such.

Cross examined -- I first saw Smith in the state of New York, in the year 1830; did not embrace his religion until I came to Kirtland in 1831. Since then I have been to Missouri; was a member of the society there; returned in 1833 or '34. When I returned to Kirtland I engaged in the printing business carried on by Davis, Rigdon, Cowdery and Smith. -- Smith was sometimes called into the office to reprimand me for not obeying what I considered unjust and tyrannical requirements.

Ques. -- Did you ever use pistols for any other purpose than destroying Newell?
Answer -- Yes, I have used them to guard Smith's house.

Ques. -- Did you never get pistols to waylay Smith?
Ans. -- No, though such has been the report.

Ques. -- Are you a member of the society now?
Ans. -- I am not: I was excommunicated about two months since for lack of faith, non-observance of duties and contempt of the quorum of High Priests. I left Kirtland about five weeks ago; went to Michigan to visit my family.

Ques. -- Had you any conversation with Smith about the Newell affair before you went to Michigan?
Ans. -- I had: he told me he expected to be prosecuted, and that he had heard I would swear against him: he then urged upon me the necessity of favoring him and the society.

Direct examination resumed -- I borrowed the pistols of Mr. Cowdery, in obedience to the command of Smith communicated to me by Davis. http://www.sidneyrigdon.com/dbroadhu/oh ... htm#060937


What I find baffling is why Marvel C. Davis was never called to testify, since he was a faithful Mormon at the time. One must ask why. He could have easily cleared Smith, since he was supposed to be a co-conspirator. But instead, we have him saying later that Smith did order the hit, but his wife talked him out of it.

In the Spring of 1837, I left Boston for Kirtland, in all good faith, to assemble with the Saints, as I thought, and worship God more perfectly. On my arrival, I found brother going to war against brother, drunkeness prevailing to a great extent, and every species of wickedness. Joseph Smith, a prophet of God (as he called himself), was under arrest for employing two of the Elders to kill a man by the name of Grandison Newell, belonging to Mentor; but was acquitted, as the most material witness did not appear!!! I am personally acquainted with one of the employees, Davis by name, and he frankly acknowledged to me that he was prepared to do the deed under the direction of the prophet, and was only prevented by the entreaties of his wife. There was much excitement against the Prophet, on another account, likewise, --an unlawful intercourse between himself and a young orphan girl residing in his family, and under his protection!!! Mr. Martin Harris told me that the Prophet was most notorious for lying and licentiousness !! (Fanny Brewer affidavit, sworn before Bradford Sumner, J. P. September 13, 1842).


And of course Sidney Rigdon throws Denton and Davis to the wolves, while claiming that Smith knew nothing about it until two years later:

Here the Counsel for the prosecution rested, and Sidney Rigdon being called on the part of the defence, testified -- That about two years since he had heard Davis and Denton had conspired against the life of Mr. Newell; that on receiving this information, he went to Smith and stated the case to him, requesting him to see to it. Witness had never had any conversation with either Davis or Denton on the subject: Smith said he had known nothing of the conspiracy until then. Witness together with Smith, was often at the Bank when the prosecution of its officers was spoken of, but never heard Smith make any threats, though we often discussed the question, how far we should suffer, before we offered violence in self-defence.

Cross examined -- The reason he did not go to Davis and Denton himself on hearing of the conspiracy, was because Smith had more influence with them. Davis was never considered strictly subservient to the rules of our society. Denton was excommunicated about two or three months since.

Ques. -- Why did you let them continue in your Church so long after you considered them guilty of such conduct?
Ans. -- We supposed they had desisted from their evil course


So why, exactly, would Denton and Davis all of a sudden take it upon themselves to kill Joseph's avowed enemy, Grandison Newell? Even Sidney Rigdon admits that yes, there was such a plot. Yet a year later, Joseph does advocate violence to solve his problems. From his own diary:

We have a company of Danites in these times, to put to right physically that which is not right, and to cleanse the Church of very great evils which hath hitherto existed among us inasmuch as they cannot be put to right by teachings & persuasions. (Joseph Smith diary, Missouri Journal, 1838, March to September, under July 27, 1838; also Dean Jessee, ed., The Papers of Joseph Smith, 1992, v. 2, p. 262; also in Faulring, An American Prophet's Record, p. 198).


This was preceded by Sidney Rigdon's Fourth of July "Salt Sermon" where he advocates the killing of Mormon "Dissenters". Here they are a year later advocating murder to solve their problems.

In 1844 at a High Council meeting, Joseph admitted that it was he, himself, who named the Danites. (Though he denied involvement with them, but his diary entry proves that he was lying).
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Re: A History of Jo's Spiritual Wifeism

Post by _grindael »

MR. EDITOR. --
I claimed the protection of the law of the land against designs upon my life, harbored, as I believe, by Joseph Smith, the pretended prophet. Upon the force of the testimony adduced the judges were equally decided, and of course my appeal for and against assassination was lost. The president judge in sustaining his views of the testimony insinuated that my hatred, not my fear, induced the prosecution. I owe it to myself and friends to show, if possible, that the imputation is groundless. I think this will very fully appear from a candid review of the more important parts of the testimony. Denton swore that Smith urged him and Davis to kill me, and enforced the exhortation by appeals to the Bible, and by declaring that it was the will of God. Is Denton entitled to credit? If he is, the charge is established. But admit, a moment, that suspicions attach to Denton, then, is his evidence corroborated by any other witnesses? Sidney Rigdon, however much to be doubted on other occasions, is a credible witness when he gives testimony against the prophet. He said, about two years ago, information came to him from some quarter, but from whom he could not remember, that Davis and Denton entertained designs against my life; that he believed this report, and informed Smith of it; and that afterwards Smith told him that through his influence Davis and Denton had laid aside their purpose. Now the fact that Davis and Denton entertained a purpose to kill me, is proved by Rigdon, a "saint of the latter day," and by the confession of Smith, as sworn by Rigdon. One point sworn to by Denton is thus fully established by the corroborating testimony of Rigdon. The only remaining question on which there is any doubt, is -- did Smith investigate this design? Denton declares that he did. Is Denton's testimony strengthened and supported by circumstances, and by other testimony?

Can any thing be drawn from other parts of the testimony corroborative of Denton, on this point? Look at the relation of the parties. -- Denton was a mere boy in Smith's family, entirely under his control, placing in him implicit confidence as a prophet, and taught a blind obedience to all his commands. If Smith designed to assassinate me, could he have found one better trained to execute his wicked purpose? And is it not most unlikely that this boy would conceive so bold a scheme of murder without being instigated by some higher and more experienced leader? The thing is wholly improbable. It was against the leaders in this imposition that I directed my opposition, not on account of their religion, but because they used a religious cloak to defraud ignorant and honest men, and altogether through the policy of Smith and Rigdon, it assumed on their part a personal controversy with me, and they unquestionably harbored against me an implacable hatred. The scheme of my assassination originated in deep revenge for supposed injuries. Denton and Davis were strangers to me, and they had so little personal interest at the time in Mormonism, and no personal hate to me, that the supposition that the design originated with them does violence to all probability. When we look to the circumstances surrounding Smith and Denton, they all point to Smith as the author. He was the bold forger of the Mormon fraud, and that required a heart so thoroughly depraved, that it is now prepared to sustain it by the commission of the most atrocious crimes.

The closer we examine the subject the more probable Denton's testimony appears. Orson Hyde swore that as late as February last, Smith said in the office of their Bank, that Newell, if he commenced suits for unlawful banking against any of the Mormons, ought to be put where the crows could not find him; that it would be no sin to kill him, and accompanied these declarations by a long lamentation of the wrongs heaped upon their society. Now to a plain man whose mind has not been carried beyond the light of common sense, Hyde's evidence would be a confirmation of Denton's. Denton's testimony was, that Smith in the spring of 1835, advised him to kill me. Now if Smith gave similar advice last February, does not that fact strengthen the statements of Denton. That Smith advised to my assassination in February, is fully established by Hyde, a Mormon witness. For the defence he was credible. If it were clearly established that Smith entertained designs last February, and Denton swore he entertained the same designs two years before; who cannot see that establishing the fact in February renders the testimony of the existence of a similar design two years before quite probable. And yet the corroboration of Hyde was wholly disregarded, and his testimony laid aside as having no weight in the case. The corroboration of Hyde, and the fair inferences from the relation of Denton and Smith to each other, and to the Mormon Society, coming in and of the positive testimony of Denton, left a full conviction on the minds of nine-tenths of the very large assembly attendant on the trial, that Denton told the truth.

The objections against Denton's credibility because he could not relate the precise language that passed between him and Davis when they met, and agreed to abandon the plan of murder, hatched by the prophet, or mark the rail over which they climbed into the lot, were not sufficient to discredit him. -- When the human mind is under a deep and terrific excitement, will it mark all the little incidents that take place? Will not the main subject of the excitement engross the attention to the neglect of all unimportant circumstances? And yet, because Denton could not point out the rail over which he and Davis passed, and could not repeat the exact words of both -- his Honor, the President Judge, cast away his evidence as worthless. To my mind this course was unphilosophical. Nothing could be bro't against Denton's moral character, except that he was so far deluded as to harbor for a moment the black designs of the prophet.

From this view of the subject, I confidently trust that my friends and the public will clearly see that I was in danger from Smith: -- that I had good cause to fear him, and that in denying me the defence of the law, my rights were disregarded, and a precedent set -- full of danger to the community. GRANDISON NEWELL. http://www.sidneyrigdon.com/dbroadhu/oh ... htm#063037


What is notable is that Smith claims (in the Elders' Journal) that somehow Warren Parrish's testimony was central to Newell's case and that he and Parrish were somehow working together against Smith. Obviously, he was not. He wasn't even the star witness. (That was Denton). So Joseph is simply blowing that way out of proportion to slander Parrish. Also, at the time, Parrish was still an active member of the Church. (He says so in his testimony - "Am an officer in the Church"). He didn't apostatize until the Fall of 1837. So Smith implying that Parrish and Newell were somehow in collusion is ludicrous. This is probably why Parrish was reluctant to testify, he didn't want to testify for the prosecution.

Notice also the difference between Smith's account and Newell's account. Smith with his petty name calling, ("Granny Parrish" and "white ni**ers", and likening them to "abortions", etc.) his sneering contempt for those that had testified in his favor, (like Johnson & Boynton) who later apostatized. Newell's account is much more even handed and employs the actual testimony of the trial, and though he calls Smith a pretended prophet, etc., there isn't near the bombastic rhetoric that Smith employs.

Now we have both sides, Smith's and Newell's and the trial testimony and other's accounts. I'll leave it up to you, (readers) to decide if Joseph was involved in a murder conspiracy to kill Grandison Newell. (I'm extremely grateful for the impeccable research and contributions of my friend, Uncle Dale Broadhurst).
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Re: A History of Jo's Spiritual Wifeism

Post by _grindael »

I'm cuing up the next part and it's rather long, so I thought I should explain it before I posted it. It deals with early Ohio, and I felt the need to put some context into what was going on, so this is a rather broad post that includes a lot of material. And I will be breaking it up into multiple posts.

Since I know it is difficult to read posts that don't make use of the "quote" feature, (It all tends to look like a giant wall of text) and emphasis, (yup, nothing's changed there as far as I'm concerned), I have to take extra time to format it for the board. So bear with me please, and I hope you enjoy the next part of the saga. Also, keep in mind that I'm writing these to basically please myself, so yeah, they are long and might take a few reads to digest. These posts are not meant to be read without having set aside some time to do so. So, if you don't have a lot of time, Perhaps put it off until you do.

Note: These posts are being written by me NOW, as I go along. Some of them are being culled from research I've already done, (I've literally written dozens of research papers on many topics that are in various stages of completion) and some contain new research and added material that I've discovered since doing that original research. I'm sharing this here, because I think it's important to do so, and like I said above - to please myself.

I have hopes that long after I'm gone, people will be able to reference this material to supplement their own research into this topic. I'm truly humbled by the many voices of support I've heard from here. Like with any historical narrative, I know that some will not agree and others will probably strongly disagree with my presentation here. That's ok, I welcome any criticisms of the narrative and hope that you (any reader) will feel free to comment on anything that troubles you. If I've left something out that seems relevant, please feel free to mention it. This is not planned out, so I may miss some things that will help people understand the events better.

Thanks, johnny.
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Re: A History of Jo's Spiritual Wifeism

Post by _grindael »

Part I: Out of the Frying Pan [Continued]

(Ohio: Part II): ZION, THE UNITED ORDER & DAVID THE KING

Zion & The Second Coming

Joseph Smith was fixated on the Second Coming of Jesus Christ. As a prophet claiming to know the mind of God, his followers believed that what he said was indeed the word of God, and that whatever God required (through Smith) was right. For example, at the Temple Lot Trial, Lorenzo Snow testified,

The people had the most implicit and perfect confidence in Joseph Smith, and when he gave a revelation, whether it was accepted or not, it didn’t make any difference with some, for they had to most perfect confidence in him, so they would accept it and act upon it whether the church as a church had acted upon it by accepting it did not make any difference. (“Temple Lot Suit,” United States testimony 1892, Church History Library, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah, folder Ms-d 1160, Box 1, fd11, p. 125, Entire Transcript online here: https://eadview.lds.org/findingaid/MS%201160/).


Robert Millet writes in the Ensign, December 1986 page 28: “Joseph Smith came to know the mind of God not only by reading of the divine encounters of earlier prophets, but also by having personal experiences with Deity.”

Joseph Smith would write to Nancy Rigdon in an effort to convince her to become one of his spiritual wives in mid-April, 1842 and said “Whatever God requires is right, no matter what it is, although we may not see the reason therof til long after the events transpire.” (Linda King Newell and Valeen Tippetts Avery, "Mormon Enigma: Emma Hale Smith--Prophet's Wife, 'Elect Lady,' Polygamy's Foe" [Garden City, New York: Doubleday & Compmany, Inc., 1984] pp. 111).

From the ridiculous to the sublime, Smith seemed to have an opinion (and "revelation") about everything, which was taken as the literal truth by his followers, which Smith affirmed by way of his ‘prophetic’ calling. Take for example, this description of the Apostle Paul by Joseph Smith who claimed to actually have seen him in a "vision":

"He is about five feet high; very dark hair, dark complexion; dark skin; large Roman nose; sharp face; small black eyes, penetrating as eternity; round shoulders; a whining voice, except when elevated, and then it almost resembled the roaring of a lion. He was a good orator, active and diligent, always employing himself in doing good to his fellow man." (Teachings of the Prophet Joseph Smith, sel. Joseph Fielding Smith [1976], 180).


There are numerous instances of this on a broad variety of topics, like the one related by Benjamin Johnson:

“I was then really ‘the bosom friend and companion of the Prophet Joseph.’ … Sometimes when at my house I asked him questions relating to the past, present and future; … one of which I will relate: I asked where the nine and a half tribes of Israel were. ‘Well,’ said he, ‘you remember the old caldron or potash kettle you used to boil maple sap in for sugar, don’t you?’ I said yes. ‘Well,’ said he, ‘they are in the north pole in a concave just the shape of that kettle. And John the Revelator is with them, preparing them for their return. (Benjamin Johnson, My Life’s Review, 1947, p. 93.)


Out of this teaching about where the "lost tribes" were located by Smith sprang a whole host of other claimed statements by Joseph. W.W. Phelps published in the Latter Day Saints Messenger & Advocate in October of 1835 that [The North Pole at that time was] “containing thousands of millions of Israelites.”

At the same time that Joseph Smith told Oliver Huntington there were quaker like people living on the moon, Huntington claimed that “At the same time he described the shape of the earth at the poles as being a round elongation and drew a diagram of it.” (“The Inhabitants of the Moon,” The Young Women’s Journal, 1892, v. 3, p. 264).

Brigham Young also confirmed that Smith taught this and “said he heard Joseph Smith say that the Ten Tribes of Israel were on a Portion of Land separated from this Earth.” (Wilford Woodruff's Journal (WWJ), September 8, 1867).

Oliver Cowdery even gave Smith a patriarchal blessing in which it was said that Smith “will go forth toward the north, and by the power of his word shall the deep begin to give way: and the ice melt before the Sun. By the keys of the kingdom shall he lead Israel into the land of Zion, while the house of Jacob shouts in the dance and in the song.” (“A Patriarchal blessing given by Oliver Cowdery to the Prophet Joseph Smith at Kirtland,” September 22, 1835, reprinted in Collier, ed., Unpublished Revelations, 1979, 2nd edition, 1981, v. 1, p. 76.)

This of course was also mentioned in one of Smith’s “revelations”:

“… the keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north [North Pole].” (Doctrine & Covenants 110:11)

Many were swayed by this man who claimed to see things that others only dream of seeing. In the light of the second coming fervor that swept through America early in the early 19th Century, his follower’s faith in their self proclaimed ‘prophet, seer and revelator’ was firm and complete. Concerning prophecy, Smith had this to say in 1839:

“Men profess to prophecy. I will prophesy that the signs of the coming of the Son of Man are already commenced, one pestilence will desolate after another, we shall soon have war & bloodshed. The Moon will be turned to blood. [Matt. 24]I testify of these things, & that the coming of the Son of Man is nigh even at your doors.--If our Souls & our bodies are not looking forth for the coming of the Son of Man, & after we are dead if we are not looking forth, &c we shall be among those who are calling for the rocks to fall upon us &c-- There will be here & there a stake &c. for the gathering of the Saints Some may have cried peace, but the Saints & the world will have little peace from henceforth. Let this not hinder us from going to the Stakes, for God has told us to flee not dallying, or we shall be scattered, one here, another there. There your children shall be blessed & you in the midst of friends where you may be blessed. &c …

The Gospel net gathers of every kind. I prophecy that the man who tarries after he has an opportunity of going will be afflicted by the Devil. Wars are at hand we must not delay, but we are [are we] not required to Sacrifice. We ought to have the building up of Zion as our greatest object.--when wars come we shall have to flee to Zion, the cry is to make haste.

The last revelation says ye shall not have time to have gone over the Earth until these things come. It will come as did the cholera, war, & fires burning earthquake, one pestilence after another &c the Ancient of Days [will] come then judgment will be given to the Saints.

Whatsoever you may hear about me or Kirtland, take no notice of, for if it be a place of refuge the Devil will use his greatest efforts to trap the Saints. You must make yourselves acquainted with those men, who, like Daniel pray three times a day to the house of the Lord. --Look to the Presidency &c & receive instruction. Every man who is afraid, covetous &c will be taken in a snare.--The time is soon coming when no man will have any peace but in Zion & her Stakes. I saw men hunting the lives of their own sons, & brother murdering brother, women killing their own daughters & daughters seeking the lives of their mothers. I saw armies arrayed against armies I saw blood, desolations, & fires &c,--The Son of Man has said that the mother, shall be against the daughter, & the daughter against the mother &c, &c--these things are at our doors. They will follow the Saints of God from City to City—

Satan will rage & The Spirit of the Devil is now enraged, &c I know not how soon these things will take place, and with a view of them shall I cry peace? No! I will lift up my voice & testify of them. How long you will have good crops, & the famine be kept off. I do not know. When the fig tree leaves, know then that the summer is nigh at hand. we may look for Angels &c. & recieve their ministering but we are to try the spirits & prove them. for it is often the case that men make a mistake in regard to these things.”(Willard Richards Pocket Companion, July 1839).


By this time, Smith's views about Zion had changed radically. But I'm getting ahead of things here. Willard Richards was ordained an Apostle on April 14, 1840 by Brigham Young. In 1841, he moved to Nauvoo, Illinois and became the private secretary to Joseph Smith, Jr. In December 1842, he was called to be the LDS Church Historian and Recorder, a position he held until his death. In these two capacities, he maintained the Mormon prophet's schedule and recorded most of his activities. As church historian, he subsequently wrote a total of 1,884 pages on the history of Joseph Smith. This work was later incorporated into The History of the Church of Jesus Christ of Latter-day Saints, edited by B.H. Roberts.

Smith’s admonition was haste. Why the need for such haste? If Smith saw future events, such as men ‘hunting the lives of their own sons”, “armies arrayed against armies” and “blood, desolations & fires” “at our doors”, with unknown enemies following the “Saints of God from City to City”, and Satan raging; just how would this all play out in relation to Smith’s urging of his followers to gather to Zion where “no man will have any peace” except there? (Originally there were no "12 Stakes", only Kirtland which was to be safe for five years, and the "Centerplace", in Jackson County Missouri).

If Smith’s timetable is correct here, these things should have long ago come to pass, for Smith prophesied that anyone who ‘tarried’ would be afflicted by the devil, and that there would hardly be time enough to gather to Zion before these things came upon the “saints”. Smith also revealed in 1838 “that the gathering together upon the land of Zion, and upon her stakes, may be for a defense, and for a refuge from the storm, and from wrath when it shall be poured out without mixture upon the whole earth.”(D&C 115:6)

Such was the power of Smith’s words on his followers, that even when the Mormons were run out of Jackson County, Oliver Cowdery would write a letter to John F. Boynton and declare:

“You will undoubtedly see that it is of but little consequence to proclaim the everlasting gospel to men, and warn them to flee to Zion for refuge, when there is no Zion, but that which is in possession of the wicked. So, Zion must be redeemed, and then the saints can have a place to flee to for safety.” (Oliver Cowdery to John F. Boynton, 10 April 1834).


This was a pattern repeated over and over again, Joseph would prophecy, and it would not come to pass, then there would be added information that incorporated the events that had made the original prophecy invalid. A new prophecy was then given and the old was discarded. Years later Joseph F. Smith, nephew of Joseph Smith, Jr. would say:

“How some of us may be gathered to Jackson; I see two or three hundred thousand people wending their way across the plain enduring nameless hardships of the journey. I fear that the sifting process would be insufficient were we to travel by railroad.” (Journal of Discourses 24:156-57 Hereafter, JOD).


Zion was always identified as Jackson County Missouri (the center place), and it would not be until years later (as Smith’s dreams of gathering the Saints there were falling apart), that he would say:

“You know there has been great discussion in relation to Zion where it is, and where the gathering of the dispensation is, and which I am now going to tell you. The prophets have spoken and written upon it; but I will make a proclamation that will cover a broader ground. The whole of America is Zion itself from north to south, and is described by the Prophets, who declare that it is the Zion where the mountain of the Lord should be, and that it should be in the center of the land.” (Teachings of the Prophet Joseph Smith, Joseph Fielding Smith, page 362 . Hereafter TPJS).


So if you now were to "flee to Zion", you could flee to a Stake of Zion, instead of to the "Centerplace", where the Mormons now could not go. Mormons call this kind of thing learning "line by line". Even their so called prophets never get things right the first time, they have to learn how to prophecy too. That this defies common sense just doesn't matter.

As for having supreme scriptural authority to make such statements, Brigham Young -- probably Smith’s most ardent follower, who died with Smith’s name on his lips related:

“I feel inclined here to make a little scripture. Were I under necessity of making scripture extensively I should get Brother Heber C. Kimball to make it, and then I would quote it. I have seen him do this when any of the Elders have been pressed by their opponents, and were a little at a loss; he would make a scripture for them to suit the case, that never was in the Bible, though none the less true, and make their opponents swallow it as the words of an Apostle or one of the Prophets. The Elder would then say, "Please turn to that scripture gentlemen, and read it for yourselves." No they could (p. 7) not turn to it but they recollected it like the devil for fear of being caught. I will venture to make a little.” (October 8th 1854 discourse, pages 6-7, CHL).


Brigham Young then began to teach them the doctrine of Adam-God. Smith’s own father, an ordained ‘patriarch’ in the Church, gave Smith a patriarchal blessing in 1834. In it, he proclaimed:

“A marvelous work and a wonder has the Lord wrought by thy hand, even that which shall prepare the way for the remnants of his people to come in among the Gentiles, with their fulness, as the tribes of Israel are restored.”


Smith Sr., then gave this important part of the blessing:

“As my blessings are to extend to the utmost bounds of the everlasting hills, as my father's blessing prevailed above the blessings of his progen[i]tor, and as my branches are to run over the wall, and my seed are to inherit the choice land whereon the Zion of God shall stand in the last days, from among my seed, scattered with the Gentiles, shall a choice Seer arise whose bowles shall be as a fountain of truth, whose loins shall be girded with the girdle of righteousness, whose hands shall be lifted with acceptance before the God of Jacob to turn away his anger from his annointed, whose heart shall meditate great wisdom, whose intelligence shall circumscribe and comprehend the deep things of God, and whose mouth shall utter the law of the just: His feet shall stand upon the neck of his enemies, and he shall walk upon the ashes of those who seek his destruction: with wine and oil shall he be sustained, and he shall feed upon the heritage of Jacob his father: the just shall desire his society, and the upright in heart shall be his companions: No weapon formed against him shall prosper, and though the wicked mar him for a little season, he shall be like one rising up in the heat of wine - he shall roar in his strength, and the Lord shall put to flight his persecutors: he shall be blessed like the fruitful olive, and his memory shall be as sweet as the choice cluster of the first ripe grapes. Like a shief fully ripe, gathered into the garner, so shall he stand before the Lord, having produced a hundred fold. Thus spake my father Joseph. Therefore, my son, I know for a surety that those things will be fulfilled, and I confirm upon thee all these blessings.

Thou shalt like to do the work which the Lord shall command thee: Thou shalt hold the Keys of this ministry, even the presidency of this church, both in time and in eternity. Thy heart shall be enlarged, and thou shalt be able to fill up the measure of thy days according to the will of the Lord. Thou shalt speak the word of the Lord and the earth shall tremble; the mountains shall move and the rivers shall turn out of their course. Thou shalt escape the edge of the sword, and put to flight the armies of the wicked. At thy word the lame shall walk, the deaf shall hear and the blind shall see. Thou shalt be gathered to Zion and in the goodly land thou shalt enjoy thine inheritance; thy children and thy children's children to the latest generation; for thy name and the names of thy posterity shall be recorded in the book of the Lord, even in the book of blessings and genealogies, for their joy and benefit forever. And now, my son, what more shall I say? Thou art as a fruitful olive and a choice vine: thou shalt be laden with precious fruit. Thousands and tens of thousands shall come to a knowledge of the truth through thy ministry, and thou shalt rejoice with them in the Celestial Kingdom:

Thou shalt stand upon the earth when it shall reel to and fro as a drunken man, and be removed out of its place: thou shalt stand when the mighty judgments go forth to the destruction of the wicked: thou shalt stand on Mount Zion when the tribes of Jacob come shouting from the north, and with thy brethren, the sons of Ephraim, crown them in the name of Jesus Christ: Thou shalt see thy Redeemer come in the clouds of heaven, and with the just receive the hallowed throng with shouts of hallalujahs, praise the Lord. Amen.” (Joseph Smith, Sr., Patriarchal Blessing Book no. 1, Historical Department, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah).


Such were the expectations in the early days of the Church. Mormons today teach:

“Because of their rebellion against the Lord many centuries ago, Ephraim's descendants were scattered among the Gentile nations, along with members of the other tribes, beginning with the fall of the northern kingdom of Israel c. 722 B.C. (2 Kgs. 17:5-6; see also Israel: Scattering of Israel and Israel: Lost Tribes of Israel)

In the last days, Ephraim's descendants are to have the privilege and responsibility to bear the message of the restoration of the gospel to the world and to gather scattered Israel (D&C 113:3-6). "We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion (the New Jerusalem) will be built upon the American continent" (A of F 10; cf. Deut. 4:27-31; 28; 29; 30; 3 Ne. 20-21). The keys of gathering Israel were supposedly committed to Joseph Smith by Moses on April 3, 1836, in the Kirtland Temple (D&C 110:11). They claim that many of Ephraim's descendants are being gathered first, for they have the responsibility of preparing the way for the gathering of the other tribes (D&C 113). "And they [others of the tribes of Israel] shall bring forth their rich treasures unto the children of Ephraim, my servants…and there shall they fall down and be crowned with glory, even in Zion, by the hands of the servants of the Lord, even the children of Ephraim, and they shall be filled with songs of everlasting joy" (D&C 133:30-33). (Encyclopedia of Mormonism)


One of the tools to be used in the gathering is the Book of Mormon, which they claim is the stick of Joseph or the stick of Ephraim (Ezek. 37:15-19; 2 Ne. 3:12; D&C 27:5). It is to play an important part in convincing Lamanites, Jews, and Gentiles that Jesus is the messiah and that God does remember his covenant people (See Book of Mormon: Title Page).

For Latter-day Saints, identification of a person's lineage in latter-day Covenant Israel is made under the hands of their Patriarchs through patriarchal blessings that declare lineage. Apostle John A. Widtsoe declared, "In giving a blessing the patriarch may declare our lineage—that is, that we are of Israel, therefore of the family of Abraham, and of a specific tribe of Jacob. In the great majority of cases, Latter-day Saints are of the tribe of Ephraim, the tribe to which has been committed the leadership of the Latter-day work. Whether this lineage is of blood or adoption it does not matter" (The Encyclopedia of Mormonism, vol. 2p. 73; cf. Abr. 2:10).

The patriarchal blessings of most Latter-day Saints indicate that they are literal, blood descendants of Abraham and of Israel. Those who are not literal descendants are adopted into the family of Abraham when they receive baptism and confirmation. They are then entitled to all the rights and privileges of heirs (TPJS, pp. 149-50). (ibid)


Excerpts of patriarchal Blessings given by Smith Sr. and others show the importance of the concept of Zion, and that it would be built and redeemed in Smith Jr.’s generation:

Thou shalt live to see the redemption of Zion and rejoice upon the goodly land; thou shalt inherit it and thy seed after thee to the latest generation while the earth remains. Thou shalt stand in thy office until thou art weary of it and shall desire to resign it that thou mayest rest for a little season. I seal upon thee these blessings in the name of Jesus Christ. Amen. -Edward Partridge Patriarchal Blessing, by Jos. Smith, Sr. May 4th, 1835.


Partridge died in 1840 and the "Redemption of Zion" never took place.

“...if faithful thou shalt see the sons of God come from the North Country, & thou shalt be crowned with them, and shall meet them in their armies as the Lord leads them by his Prophet, and when the highway is cast up . . . Thou shalt see the Revelator John, and shall stand upon the earth when he shall lead in his armies from the North” - Blessing of Arnold Stephens, 6 July 1840, Nauvoo, Illinois


thou shalt live to see Israel gathered in fulness - the City of Zion built in Jackson County, Missouri, and the House of the Lord, and the cloud rest upon it, according to the Revelation.” -from a Patriarchal Blessing of Matthias Cowley, given by Uncle John Smith 26 March 1845


Wilford Woodruff’s own Patriarchal Blessing by Smith Sr. on April 15th 1837, says in part:

“God has looked on thee from all eternity and has known thy Blood. Thou art a descendent of JOSEPH. Thou shalt stand in the flesh & witness the winding up scene of this generation. Thou shalt remain on the earth to behold thy Savior Come in the Clouds of heaven. Thou shalt be numbered with the one hundred forty and four thousand and shall stand upon Mount Zion and shall sing a song that no man can learn or sing except thy company.” (Wilford Woodruff's Journal)


These blessings, and the one to Smith Jr., show that Smith’s teaching of a literal gathering of Israel that would take place in Jackson County, Missouri in his generation was taken seriously and was expected to happen as predicted by Smith by way of his Priesthood power and authority as a “prophet” “seer” and “revelator” who held the keys to the gathering of Israel in the Last Dispensation.

As early as 1829, even before the organization of his church, Joseph Smith was obsessed with “Zion” and in June of that same year claimed he was told by Jesus to “ Seek to bring forth and establish my Zion.” (Book of Commandments, Zion [Independence, Missouri]: Published by W. W. Phelps and Co., 1833) [in press],XII:3. Hereafter: BOC).

The Book of Commandments was planned as a compilation of Joseph Smith Jr’s early prophecies & revelations. Smith gathered several of his revelations for a High Priest's council in November 1831. The ten-man council voted to print 10,000 copies, but the actual number of prints was reduced to between three and five thousand. Many of these revelations were changed by Smith when they were incorporated into the Doctrine and Covenants, published in Kirtland in 1835.

Smith’s message since that time was always one of ‘haste’. He would teach again and again that the second coming was nigh, even at the doors. This spirit of haste was instilled into the lives of his followers and so Joseph would take great liberties with them, always claiming that there just wasn't enough time for him to do everything in a normal way, and that because of this, he was always an exception to the rule. This mentality that permeated the early Church made it very easy for Joseph Smith to persuade people to do his bidding - no matter what he asked them to do.

(Continued below...)
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Re: A History of Jo's Spiritual Wifeism

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Part I: Out of the Frying Pan [Continued]

(Ohio: Part II): ZION, THE UNITED ORDER & DAVID THE KING


The New Jerusalem & The Gathering

In September 1830, five months after Joseph Smith, Jr. organized his ‘restored’ Church of Christ, one of the eight witnesses to the Book of Mormon, (a man named Hiram Page) claimed to receive revelations "concerning the upbuilding of Zion" and other matters through a certain peepstone. (Manuscript History of the Church, Book A-1 [written in 1839], archives of the historical department, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah, (hereafter cited as LDS archives), A-1:54)

"Finding, however, that many [in his newly formed church], especially the Whitmer family and Oliver Cowdery “were believing much in the things set forth by this stone" Smith consulted his own peepstone about it, and Page was told by Smith that what had been written by Page was “not of God”. (Ibid. See also BOC 30:11, also Doctrine and Covenants, section 28:11. Hereafter D&C).

Originally published in 1835 as Doctrine and Covenants of the Church of the Latter Day Saints: Carefully Selected from the Revelations of God, editions of the book continue to be printed mainly by The Church of Jesus Christ of Latter-day Saints (LDS Church) and the Community of Christ (formerly the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS Church). The book originally contained two parts: a sequence of lectures setting forth basic church doctrine, (authorized by Joseph Smith & The First Presidency, & voted as binding doctrine by the church in 1835) followed by a compilation of important revelations, or "covenants" of the church: thus the name Doctrine and Covenants. The "doctrine" portion of the book, however, has been removed by both the LDS Church and the Community of Christ. The remaining portion of the book contains many “revelations” on numerous topics, most of which were dictated by Joseph Smith, Jr., (with and without the use of his peepstone) supplemented by materials periodically added by each denomination.


Smith then dictated a “revelation” to Oliver Cowdery informing him to take Hiram Page aside and tell him that the revelations that he had received though his stone were from Satan. (BOC XXX:11, D&C 28:11). In verse 12 Smith tells Cowdery that what Page had revealed had “not been appointed unto him” and that nothing would be “appointed unto any of this church contrary to church covenants”. Smith then (in verse 13) gives this reason for the rejection of Page’s revelation, that “all things must be done in order, and by common consent in the church, by the prayer of faith.”

It is apparent from this “revelation” to Oliver Cowdery that Page had presumed to reveal the location of Zion. (ibid, See verse 8 which reads, “And now, behold, I say unto you that it is not revealed, and no man knoweth where the city Zion shall be built, but it shall be given hereafter”), and that the reason Page’s revelations were to be rejected was because they were “contrary to church covenants” and had not been “done by common consent in the church, by the prayer of faith.”(ibid) What is ironic is that Smith would violate this "law" over and over again in the next 15 years, especially with his Spiritual Wife System, and so, according to Smith himself, it must have come from Satan.

Smith also included in this “revelation” to Oliver Cowdery that “no one shall be appointed to receive commandments and revelations in this church excepting my servant Joseph Smith, Jun., for he receiveth them even as Moses.” (BOC XXX:2, D&C 28:2.)

Cementing his status as the only one to receive commandments and revelations “in this church”, the young “prophet” would soon have “revelations” of his own concerning Zion, and would ironically use the same method to receive them that he had condemned Page for. John Whitmer wrote that Smith was still using his stone a month after his “revelation” to Oliver Cowdery about Hiram Page. Years later it was reported that,

…at Peter Whitmer Sr.'s residence he [Orson Pratt] asked Joseph whether he could ascertain what his mission was, and Joseph answered him that he would see, & asked Pratt and John Whitmer to go upstairs with him, and on arriving there Joseph produced a small stone called a seer stone, and putting it into a Hat soon commenced speaking and asked Elder P[ratt]. to write as he would speak, but being too young and timid and feeling his unworthiness he asked whether Bro. John W[hitmer]. could not write it, and the Prophet said that he could: Then came the revelation to the Three named given Nov. 4th 1830.(James R. B. Vancleave to Joseph Smith III, 29 September 1878, "Miscellaneous Letters and Papers," Community of Christ Archives. See H. Michael Marquardt and Wesley P. Walters, Inventing Mormonism: Tradition and the Historical Record ([San Francisco:] Smith Research Associates, 1994), 188).


While still at Fayette, New York, he told Oliver Cowdery, to "go unto the Lamanites [Indians] and preach" the gospel, and cause the church to be “established among them”. (BOC XXX:7; D&C 28:8)

Concerning the city he called the New Jerusalem Cowdery was told that "it is not revealed, and no man knoweth where the city shall be built, but it shall be given hereafter. Behold I say unto you, that it shall be on the borders by the Lamanites.” (BOC XXX:8-9, September 1830.)

Smith at this time also told his Church:

“ Wherefore the decree hath gone forth from the Father that they [the Church] shall be gathered in unto one place upon the face of this land, to prepare their hearts and be prepared in all things against the day when tribulation and desolation are sent forth upon the wicked. For the hour is nigh and the day soon at hand when the earth is ripe; and all the proud and they that do wickedly shall be as stubble; and I will burn them up, saith the Lord of Hosts, that wickedness shall not be upon the earth; For the hour is nigh, and that which was spoken by mine apostles must be fulfilled; for as they spoke so shall it come to pass; For I will reveal myself from heaven with power and great glory, with all the hosts thereof, and dwell in righteousness with men on earth a thousand years, and the wicked shall not stand.” (BOC XXIX:8-11, Doctrine and Covenants 29:8-11, September 1830).


Three others (including Peter Whitmer, Jr.) were called to accompany Oliver Cowdery on this mission. Cowdery, a month later, himself stated that he was going "to rear up a pilar as a witness to where the Temple of God shall be built, in the glorious New-Jerusalem." ( Statement signed by Oliver Cowdery and dated 17 October 1830, cited in a letter of Ezra Booth to Rev. Ira Eddy, dated 24 November 1831 and published in (Ravenna) Ohio Star 2, 8 December 1831:3).

Ezra Booth had this to say about Cowdery’s mission to the ‘Lamanites’:

“From Kirtland, Cowdery & Co. were directed by the spirit to Sandusky, where they contemplated opening their mission, and proselyting the Indians residing at that place. But neither Cowdery, nor the spirit which directed him, was able to open the way to, or make any impressions upon their minds. Being frustrated in this, his first attempt to convert the natives, he turned his attention and course to Missouri, and when near the eastern line of that state, he halted for several days, for the purpose of obtaining, by inquiry, information respecting the Indians, still further west. It appears that he was fearful that his infallible guide, (the spirit,) was incapable to direct him, while proceeding further to the west; consequently, he applied to men more capable of giving instruction than the spirit, by which he was influenced.

When he arrived at the western line of Missouri, he passed it into the Indian territory, where he continued but a short time, before he was notified by the U. S. Agent, that he must either re-pass the line, or be compelled to take his residence in the garrison, forty miles up the Arkansas river. As there was no other alternative, the former seemed to him the most expedient; and he never possessed courage sufficient to pass the line, or visit the residence of the Indians since.

Thus you behold a man, "called and commanded of the Lord God, to go forth unto the Lamanites," and establish his Church among them; but no sooner is he set down in the field of his mission, and surrounded by his anticipated converts, than he is driven by a comparative nothing, from the field, and obliged to relinquish his contemplated harvest. —

This is the person commissioned by the Lord to proceed the western wilds, and as he himself stated, "to the place where the foot of a white man never trod," ["]to rear up a pillar for a witness, where the Temple of God shall be built in the glorious New-Jerusalem." But alas! he was arrested by man in his course, and by the breath of man the mighty undertaking was blown into the air, and Cowdery was thrown back among the Gentiles, to wait for the spirit to devise some new plans in the place of those which had been frustrated.

But as the city and temple must be built, as every avenue leading to the Indians was closed against the Mormonites, it was thought that they should be built among the Gentiles, which is in direct opposition to the original plan—as foreign from the design of the spirit, expressed in several commandments, as it would have been, had the Directors, who were appointed to build the court-house in Ravenna, built it in Trumbull county, foreign from the design of those who intrusted them with the business.

Though their plans had hitherto failed, they were unwilling to abandon the Indian enterprise; and in a commandment it was stated, that Cowdery and others should receive a written recommendation, signed by the Elders, for the purpose of presenting it to the Indian agent, in order to obtain permission to visit the Indians in their settlements. —

The recommendation was written according to commandment, and frequent opportunities occurred in which it might have been presented to the agent, but it never was presented, and of course was useless; he was censured by some for not presenting it, but I suppose the spirit directed him not to do it.

Another method has been invented, in order to remove obstacles which hitherto had proved insurmountable. "The Lord's store-house," is to be furnished with goods suited to the Indian trade, and persons are to obtain license from the government to dispose of them to the Indians in their own territory; at the same time they are to disseminate the principles of Mormonism among them. From this smugling method of preaching to the Indians, they anticipate a favorable result.

In addition to this, and to co-operate with it, it has been made known by revelation, that it will be pleasing to the Lord, should they form a matrimonial alliance with the Natives; and by this means the Elders, who comply with the thing so pleasing to the Lord, and for which the Lord has promised to bless those who do it abundantly, gain a residence in the Indian territory, independent of the agent.” (Ezra Booth Letters, Letter 9, Published in the Ohio Star (Ravenna, Ohio), Dec. 8, 1831, I will have more on Ezra Booth in subsequent posts)


While the mission to the Indians was in progress Smith continued his revision of the Bible, (which he was ‘re-translating’) working on the book of Genesis. During the month of December 1830 he dictated what was called the "Prophecy of Enoch" which contained a story about another holy city (know as the city of Enoch) built in Old Testament times and taken from the earth into heaven.

Smith's revision of the Bible, has come to be known variously as the Inspired Version, Joseph Smith Translation (hereafter as JST) and the Joseph Smith Revision. In the summer of 1830 Smith began a study of the Bible, and from June to December of 1830 began writing down what he claimed was the vision that Moses received when he wrote the Book of Genesis. This work was called The Book of Moses, and Smith used four different scribes to write the first eight chapters, beginning with Oliver Cowdery. It began with what was termed the Vision of Moses, (began in June 1830) and included the Book of Enoch (dictated in December 1830).

When Cowdery left on his mission to the Lamanites, he was replaced by John Whitmer, and then briefly by Emma Smith. In July of 1830 Smith received a “revelation” which said that his time should “be devoted to the studying of the scriptures”. (BOC XXVII:1) After Sidney Rigdon arrived in Fayette in December, he took over as scribe for the remaining “translation” of the Bible. After a brief halt in the “translation” during the move from Colesville to Hiram, Ohio, Smith & Cowdery resumed their work on the Old Testament. This was interrupted in March of 1831 when Smith wrote a “revelation” that he must “translate” the New Testament:

And now, behold I say unto you, it shall not be given unto you to know any farther than this, until the new testament be translated, and in it all things shall be made known; Wherefore I give unto you that ye may now translate it, that ye may be prepared for the things to come” (BOC XLVIII:54-55)


After finishing the New Testament, Smith & Rigdon returned to the Old Testament and finished “translating” it on July 2, 1833. “Zion” was described by Smith in this way:

“And the Lord called his people, Zion, because they were of one heart and of one mind, and dwelt in righteousness; and there were no poor among them. And Enoch continued his preaching in righteousness unto the people of God. And it came to pass in his days, that he built a city that was called the city of Holiness, even Zion.” (Genesis 7:23-25 in The Holy Scriptures (Independence, Missouri: Herald Publishing House, 1991), published by the Reorganized Church of Jesus Christ of Latter Day Saints; see, The Pearl of Great Price, Moses 7:18-19).


Smith claimed that Enoch beheld in vision that "Zion in [the] process of time was taken up into heaven." The elect were to be gathered "from the four quarters of the earth, unto a place which I shall prepare; an holy city, that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called Zion; a New Jerusalem."(Genesis 7:27, 70 (JST); LDS Moses 7:21, 62; RLDS D&C 36:3d, 12f-g; compare with Book of Commandments XXVIIII:8-9.)

In addition, the promise was made that in the last days Enoch's city of Zion "should again come on the earth." (Genesis 9:21 (JST). The coming together of the city of Enoch (Zion) and the New Jerusalem is further described in a revelation to Joseph Smith: "The Lord hath brought down Zion [of Enoch] from above. The Lord hath brought up Zion [the New Jerusalem] from beneath" (LDS D&C 84:100).

On December 7, 1830 the following appeared in the New York Painesville Telegraph:

“Those who are the friends and advocates of this wonderful book [the Book of Mormon], state that Mr. Oliver Cowdry has his commission directly from the God of Heaven, and that he has credentials, written and signed by the hand of Jesus Christ, with whom he has personally conversed, and as such, said Cowdry claims that he and his associates are the only persons on earth who are qualified to administer in his name. By this authority, they proclaim to the world, that all who do not believe their testimony, and be baptized by them for the remission of sins, and come under the imposition of their hands for the gift of the Holy Ghost, and stand in readiness to go to some unknown region, where God will provide a place of refuge for his people, called the "New Jerusalem," must be forever miserable, let their life have been what it may.” (Painesville Telegraph, N.S. Vol II. Painesville, Tues., Dec. 7, 1830. No. 25).


Some Mormon apologists try and use this statement as proof for Smith’s claimed 1820 vision. But Cowdery had always insisted that if one is called an apostle of Jesus Christ, that one must personally have seen him. Cowdery was called an apostle by Joseph Smith first in June 1830:

“I speak unto you, even as unto Paul mine apostle, for you are called even with that same calling with which he was called” (BOC XV:11, D&C 18:9)


Further in this “revelation” Smith defines those who he had called “apostles”:

And now behold, there are others which are called to declare my gospel, both unto Gentile and unto Jew: Yea, even unto twelve: And the twelve shall be my disciples, and they shall take upon them my name: And the twelve are they which shall desire to take upon them my name, with full purpose of heart: And if they desire to take upon them my name, with full purpose of heart, they are called to go into all the world to preach my gospel unto every creature: And they are they which are ordained of me to baptize in my name, according to that which is written; and you have that which is written before you: Wherefore you must perform it according to the words which are written.

And now I speak unto the twelve: Behold my grace is sufficient for you: You must walk uprightly before me and sin not. And behold you are they which are ordained of me to ordain priests and teachers to declare my gospel, according to the power of the Holy Ghost which is in you, and according to the callings and gifts of God unto men: And I Jesus Christ, your Lord and your God, have spoken it. These words are not of men, nor of man, but of me: Wherefore you shall testify they are of me, and not of man; for it is my voice which speaketh them unto you: For they are given by my Spirit unto you: And by my power you can read them one to another; and save it were by my power, you could not have them: Wherefore you can testify that you have heard my voice, and know my words.

And now behold I give unto you, Oliver, and also unto David, that you shall search out the twelve which shall have the desires of which I have spoken; and by their desires and their works, you shall know them: And when you have found them you shall show these things unto them. (BOC XV:27-43)


The “twelve” mentioned here, that Cowdery and Whitmer were to choose, were actually called “disciples”, and the only qualification for them was to “ take upon them my name, with full purpose of heart”. Smith actually affirms that it was he who ordained Cowdery an Elder in the Articles and Covenants of the Church of Christ, (BOC XXIV, D&C 20) in which he called himself and Cowdery apostles,

Joseph . . . was called of God, and ordained an apostle of Jesus Christ, an elder of this church; And also to Oliver, who was called of God an apostle of Jesus Christ, an elder of this church, and ordained under his [Joseph Smith’s] hand: and this according to the grace of our Lord and Savior Jesus Christ” (BOC XXIV:3-4, D&C 20:2–3 changes the wording of this “revelation”, adding “first” and “second” elder.).


In verse 6-7 Smith writes,

For, after that it truly was manifested unto the first elder that he had received remission of his sins, he was entangled again in the vanities of the world, but after truly repenting, God visited him by an holy angel, whose countenance was as lightning, and whose garments were pure and white above all whiteness, and gave unto him commandments which inspired him from on high, and gave unto him power, by the means which was before prepared that he should translate a book;


Some Mormon apologists claim that verse 6 is a cryptic reference to Smith’s claimed 1820 vision, because it states that it was “manifested unto the first elder that he had received a remission of sins” and that afterwards he was “entangled again in the vanities of the world but after truly repenting, God visited him by an holy angel,” gave him commandments and the power and means to translate the Book of Mormon.

This appears to be a good argument, except for a couple of points. In Oliver Cowdery’s 1834 History, he states that Joseph was 17 when he experienced the religious excitement that led him to first “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.” (Messenger & Advocate, Vol. No. 1834)

Cowdery then relates that in answer to this prayer, an angel appeared to him and told Smith he was “sent by commandment of the Lord, to deliver a special message, and to witness to him that his sins were forgiven, and that his prayers were heard.”(ibid)

Oliver Cowdery then relates that after this first vision of Moroni Smith goes to obtain the record, but that when he sees it he briefly sets down the plates they have vanished and then re-appear in the stone box. His mother would later write that the angel told Smith he could not have them, for Smith had set the record down to look for more treasure and that it was not “to get gain”. (Lucy Mack Smith, unpublished manuscript, in Anderson, Lucy's Book, 335—36) After this happened, Cowdery relates,

While he thus stood gazing and admiring, the angel said, "Look!" and as he thus spake he beheld the prince of darkness, surrounded by his innumerable train of associates. All this passed before him, and the heavenly messenger said, "All this is shown, the good and the evil, the holy and impure, the glory of God and the power of darkness, that you may know hereafter the two powers and never be influenced or overcome by that wicked one. Behold, whatever entices and leads to good and to do good, is of God, and whatever does not is of that wicked one: It is he that fills the hearts of men with evil, to walk in darkness and blaspheme God; and you may learn from henceforth, that his ways are to destruction, but the way of holiness is peace and rest. You now see why you could not obtain this record; that the commandment was strict, and that if ever these sacred things are obtained they must be by prayer and faithfulness in obeying the Lord. They are not deposited here for the sake of accumulating gain and wealth for the glory of this world: they were sealed by the prayer of faith, and because of the knowledge which they contain they are of no worth among the children of men, only for their knowledge. (M&A 1834)


Smith is then instructed that he must return to that spot the next year, but it would be four years (until 1827) before he can get the plates. During the period when Smith was waiting to obtain the record, he continued his moneydigging, and in 1826 was brought up on charges of disturbing the peace. Oliver Cowdery writes that,

From this time to September, 1827, few occurrences worthy of note, transpired. As a fact to be expected, nothing of importance could be recorded concerning a generation in darkness. -- In the mean time our brother of whom I have been speaking, passed the time as others, in laboring for his support. But in consequence of certain false and slanderous reports which have been circulated, justice would require me to say something upon the private life of one whose character has been so shamefully traduced. By some he is said to have been a lazy, idle, vicious, profligate fellow. These I am prepared to contradict, and that too by the testimony of many persons with whom I have been intimately acquainted, and know to be individuals of the strictest veracity, and unquestionable integrity. All these strictly and virtually agree in saying, that he was an honest, upright, virtuous, and faithfully industrious young man. And those who say to the contrary can be influenced by no other motive than to destroy the reputation of one who never injured any man in either property or person. While young, I have been informed he was afflicted with sickness; but I have been told by those for whom he has labored, that he was a young man of truth and industrious habits. And I will add further that it is my conviction, if he never had been called to the exalted station in which he now occupies, he might have passed down the stream of time with ease and in respectability, without the foul and hellish tongue of slander ever being employed against him. (ibid)


Cowdery then affirms the good character of the Smith family in general, then returns to Joseph:

Soon after this visit to Cumorah, a gentleman from the south part of the State, (Chenango County,) employed our brother as a common laborer, and accordingly he visited that section of the country: and had he not been accused of digging down all, or nearly so, the mountains of Susquehannah, or causing others to do it by some art of nicromancy, I should leave this, for the present, unnoticed. You will remember, in the mean time, that those who seek to vilify his character, say that he has always been notorious for his idleness. This gentleman, whose name is Stowel, resided in the town of Bainbridge, on or near the head waters of the Susquehannah river. Some forty miles south, or down the river, in the town of Harmony, Susquehannah county, Pa. is said to be a cave or subterraneous recess, whether entirely formed by art or not I am uninformed, neither does this matter; but such is said to be the case, -- where a company of Spaniards, a long time since, when the country was uninhabited by white settlers, excavated from the bowels of the earth ore, and coined a large quantity of money; after which they secured the cavity and evacuated, leaving a part still in the cave, purposing to return at some distant period. A long time elapsed and this account came from one of the individuals who was first engaged in this mining business. The country was pointed out and the spot minutely described. This, I believe, is the substance, so far as my memory serves, though I shall not pledge my veracity for the correctness of the account as I have given. -- Enough however, was credited of the Spaniard's story, to excite the belief of many that there was a fine sum of the precious metal lying coined in this subterraneous vault, among whom was our employer; and accordingly our brother was required to spend a few months with some others in excavating the earth, in pursuit of this treasure.


Cowdery again diverges from Joseph to his in-laws, claiming that Isaac Hale and others of Emma’s family slandered Joseph because he eloped with Emma. He then writes,

Though you may say, this is a digression from the subject proposed, I trust I shall be indulged, for the purpose of satisfying many, who have heard so many slanderous reports that they are lead to believe them true because they are not contradicted; and besides, this generation are determined to oppose every item in the form or under the pretence of revelation, unless it comes through a man who has always been more pure than Michael the great prince; and as this is the fact, and my opposers have put me to the necessity, I shall be more prolix, and have no doubt, before I give up the point, shall prove to your satisfaction, and to that of every man, that the translator of the Book of Mormon is worthy the appellation of a seer and a prophet of the Lord. In this I do not pretend that he is not a man subject to passion like other men, beset with infirmities and encompassed with weaknesses; but if he is, all men were so before him, and a pretence to the contrary would argue a more than mortal, which would at once destroy the whole system of the religion of the Lord Jesus; for he anciently chose the weak to overcome the strong, the foolish to confound the wise, (I mean considered so by this world,) and by the foolishness of preaching to save those who believe.

On the private character of our brother I need add nothing further, at present, previous to his obtaining the records of the Nephites, only that while in that country, some very officious person complained of him as a disorderly person, and brought him before the authorities of the county; but there being no cause of action he was honorably acquited. From this time forward he continued to receive instructions concerning the coming forth of the fulness of the gospel, from the mouth of the heavenly messenger, until he was directed to visit again the place where the records was deposited.


Smith himself references his trial for disorderly conduct (gross and outrageous violations of the peace) and the verse written in the Articles and Covenants in a letter written to Oliver Cowdery in 1834:

At the age of ten my father's family removed to Palmyra, N.Y. where, and in the vicinity of which, I lived, or, made it my place of residence, until I was twenty one the latter part, in the town of Manchester. During this time, as is common to most, or all youths, I fell into many vices and follies; but as my accusers are, and have been forward to accuse me of being guilty of gross and outrageous violations of the peace and good order of the community, I take the occasion to remark, that, though, as I have said above, "as is common to most, or all youths, I fell into many vices and follies," I have not, neither can it be sustained, in truth, been guilty of wronging or injuring any man or society of men; and those imperfections to which I allude, and for which I have often had occasion to lament, were a light, and too often, vain mind, exhibiting a foolish and trifling conversation. This being all, and the worst, that my accusers can substantiate against my moral character, I wish to add, that it is not without a deep feeling of regret that I am thus called upon in answer to my own conscience, to fulfill a duty I owe to myself, as well as to the cause of truth, in making this public confession of my former uncircumspect walk, and unchaste conversation: and more particularly, as I often acted in violation of those holy precepts which I knew came from God. But as the "Articles and Covenants" [D&C 20] of this church are plain upon this particular point, I do not deem it important to proceed further. I only add, that (I do not, nor never have, pretended to be any other than a man "subject to passion," and liable, without the assisting grace of the Savior, to deviate from that perfect path in which all men are commanded to walk!) By giving the above a place in your valuable paper, you will confer a lasting favor upon myself, as an individual, and, as I humbly hope, subserve the cause of righteousness. By giving the above a place in your valuable paper, you will confer a lasting favor upon myself, as an individual, and, as I humbly hope, subserve the cause of righteousness. I am, with feelings of esteem, your fellow laborer in the gospel of our Lord.
JOSEPH SMITH jr.


Unchaste conversation according to the 1828 Webster's Dictionary would be "lewd behavior".

Therefore, Smith is not referencing any claimed 1820 vision when he first received a remission of sins, it was in 1823 when the angel Moroni first appeared to him. Then he was caught up in moneydigging, arrested for disturbing the peace, but by 1827 he had truly repented and then the angel gave him the power and means to translate the Book of Mormon. It is not without precedent for Joseph to claim forgiveness each time he went before the Lord, in fact the Book of Commandments records many instances where God supposedly tells Smith that his sins are forgiven. (See, BOC XXIX:3, LXII:2, LXIII:4, LXV:5, 1835 Doctrine & Covenants, LXX:2, LXXXIV:1) and therefore it would not be without precedent for the Angel Moroni to inform Joseph that his sins had been forgiven him in 1827.

Missionaries in 1832 were teaching:

Joseph Smith, then an inhabitant of the state of New-York, county of Ontario, and town of Manchester. Having repented of his sins, but not attached himself to any party of Christians, owing to the numerous divisions among them, and being in doubt what his duty was, he had recourse prayer. After retiring to bed one night, he was visited by an Angel and directed to proceed to a hill in the neighborhood where he would find a stone box containing a quantity of Gold plates. (The Fredonia Censor 11 (March 7, 1832):, Fredonia, New York. Reprinted from the Franklin Venango Democrat, Online here, courtesy of H. Michael Marquardt, https://user.xmission.com/~research/central/resth1b.htm).


Susan Easton Black writes,

Receiving the word of God through a physical medium such as the Urim and Thummim was common in this dispensation and in others. The most well-known use of seer instruments was Joseph Smith’s use of both the Nephite interpreters and the seer stone in which he translated the Book of Mormon “by the gift and power of God.”[5] By means of the Urim and Thummim, both Joseph and Oliver were told in 1829 that a “marvelous work is about to come forth unto the children of men,” and “the field is white already to harvest.” They were also admonished to “keep my commandments, and seek to bring forth and establish the cause of Zion.” By so doing, the promise given was a knowledge of the mysteries of God, the gift to translate holy writ, and an opportunity to do much good in this generation (D&C 6:1, 3, 5).

To accomplish the expected good, Oliver learned that the Lord knew his thoughts and the intents of his heart and that he encircled him in arms of love. He was reminded of the night that he cried unto the Lord. “Did I not speak peace to your mind concerning the matter?” asked God, “What greater witness can you have than from God? . . . [Therefore] perform with soberness the work which I have commanded you” (D&C 6:23, 35). As the revelation continued, Joseph and Oliver recorded, “Behold the wounds which pierced my side, and also the prints of the nails in my hands and feet” (D&C 6:37). Was it a literary phrase or did Joseph and Oliver—through the Urim and Thummim—actually see Jesus Christ, the King of Kings, the Holy One of Israel? Perhaps. http://rsc.byu.edu/archived/days-never- ... -covenants


But in reality, Oliver never did "translate" anything, and when he tried, was told that he had just expected God to provide the translation. He was told that he must "study it out in his mind", but one has to wonder how that would work when one is "translating" a language one had never seen before? There is also no evidence that Cowdery had the plates with him when he tried to "translate". When Joseph put his head into his hat and looked in his stone, what was he "studying out in his mind"? For most of the Book of Mormon "translation", the plates weren't even in the room so wasn't God just giving it to Smith because he asked? How else would the "gift and power of God" work?

Yet, we are to believe that Oliver saw Jesus in Smith's peepstone? Yet, this did not deter those like Cowdery, they continued to believe and accept Smith's "revelations", even when they put their own lives in serious danger.

(Continued below...)
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_grindael
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Re: A History of Jo's Spiritual Wifeism

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Part I: Out of the Frying Pan [Continued]

(Ohio: Part II): ZION, THE UNITED ORDER & DAVID THE KING


Problems in Zion and the “Redemption Invention” (Part I)

On February 9th 1831, Smith gave this revelation to the Church which would cause major problems in Missouri with the publication of the Book of Commandments (a compilation of Smith’s revelations) two years later:

"For it shall come to pass, that which I spake by the mouths of my prophets shall be fulfilled; for I will consecrate the riches of the Gentiles, unto my people which are of the house of Israel." ( BOC 44:32.)


On Feb 14th 1831 The Palmyra New York Reflector reported:

[A "Painesville correspondent informs us" that the missionaries in Kirtland] proclaimed that there had been no religion in the world for 1500 years,—that no one had been authorized to preach and teach for that period,—that Joseph Smith had now received a commission from God for that purpose, and that all such as did not submit to his authority would speedily be destroyed. The world (except the New Jerusalem) would come to an end in two or three years. The state of New York would (probably) be sunk: Smith (they affirmed) had seen God frequently and personally—Cowdery and his friends had frequent interviews with angels. … From 1 to 200 (whites) had already been in the water, and showed great zeal in this new religion— many were converted before they saw the book. Smith was continually receiving new revelations, and it would probably take him 1000 years to complete them—commissions and papers were exhibited, said to be signed by Christ himself!!! Cowdery authorized three persons to preach, &c., and descended the Ohio River. The converts are forming "common stock" families, as most pleasing in the sight of God. They pretend to give the "Holy Spirit" and under its operations they fall upon the floor —see visions, &c. Indians followed Cowdery daily, and finally saw him enter the promised land, where he placed a pole in the ground, with a light on its top, to designate the site of the New Jerusalem. (The Palmyra Reflector, Volume II. Palmyra, February 14, 1831. Series I. -- No. 13.)


After receiving a letter from Oliver Cowdery, Smith consulted his peepstone once again and received in March 1831 another “revelation” which instructed church members to gather their “riches” so they could purchase an inheritance that would be designated later:

“For verily I say unto you, that great things await you; Ye hear of wars in foreign lands; but, behold, I say unto you, they are nigh, even at your doors, and not many years hence ye shall hear of wars in your own lands. Wherefore I, the Lord, have said, gather ye out from the eastern lands, assemble ye yourselves together ye elders of my church; go ye forth into the western countries, call upon the inhabitants to repent, and inasmuch as they do repent, build up churches unto me. And with one heart and with one mind, gather up your riches that ye may purchase an inheritance which shall hereafter be appointed unto you. And it shall be called the New Jerusalem, a land of peace, a city of refuge, a place of safety for the saints of the Most High God; And the glory of the Lord shall be there, and the terror of the Lord also shall be there, insomuch that the wicked will not come unto it, and it shall be called Zion. And it shall come to pass among the wicked, that every man that will not take his sword against his neighbor must needs flee unto Zion for safety. And there shall be gathered unto it out of every nation under heaven; and it shall be the only people that shall not be at war one with another. And it shall be said among the wicked: Let us not go up to battle against Zion, for the inhabitants of Zion are terrible; wherefore we cannot stand. And it shall come to pass that the righteous shall be gathered out from among all nations, and shall come to Zion, singing with songs of everlasting joy. And now I say unto you, keep these things from going abroad unto the world until it is expedient in me, that ye may accomplish this work in the eyes of the people, and in the eyes of your enemies, that they may not know your works until ye have accomplished the thing which I have commanded you; That when they shall know it, that they may consider these things. For when the Lord shall appear he shall be terrible unto them, that fear may seize upon them, and they shall stand afar off and tremble. And all nations shall be afraid because of the terror of the Lord, and the power of his might. Even so. Amen. (D&C 45:62-75)


So now we know the name of the place, that it would be called Zion, or the New Jerusalem, and Smith’s followers were instructed to be ready to flee there, ‘for safety’. In May of 1831 Smith gave this to the Church: that the nations of the earth would ‘bow’ to Smith’s ‘everlasting covenant’:

“Wherefore, I say unto you that I have sent unto you mine everlasting covenant, even that which was from the beginning. And that which I have promised I have so fulfilled, and the nations of the earth shall bow to it; and, if not of themselves, they shall come down, for that which is now exalted of itself shall be laid low of power.” (D&C 49:9-10)


John Corrill, an early member of Smith’s church, who left it because many were led by the Mormon prophet “into the commission of crime”, gives this account of Smith’s revelations concerning an ‘endowment’ of power and the redemption of Zion:

“There was a revelation received, requiring the Prophet to call the elders together, that they might receive an endowment. This was done, and the meeting took place some time in June [1831]. About fifty elders met, which was about all the elders that then belonged to the church.

The Melchizedek Priesthood was then for the first time introduced, and conferred on several of the elders. In this chiefly consisted the endowment -- it being a new order -- and bestowed authority. However, some doubting took place among the elders, and considerable conversation was held on the subject. The elders not fairly understanding the nature of the endowments, it took some time to reconcile all their feelings.” (John Corrill, A Brief History of the Church, Chapter 10).


On June 4th 1831, a Conference was held in Kirtland, in which many significant events happened. In this conference Smith would prophecy that “John the Revelator was then among the ten tribes of Israel who had been lead away by Salmanaser King of Israel, to prepare them for their return, from their Long dispersion, to again possess the land of their fathers.” After prophesying many ‘other things’, according to Apostle Lyman Wight, the “Melchisedec priesthood [was] introduced into the church of Jesus Christ as anciently” by Smith “for the first time” at this conference, “whereunto I was ordained under the hands of Joseph Smith, and I then ordainded Joseph and Sidney and sixteen others such as he chose unto the same priesthood.” (Lyman Wight sketch, 5–6.August 1857).

Why would Lyman Wight have to ordain Joseph to the Melchizedek Priesthood when he supposedly was ordained to that Priesthood by Peter, James and John two years earlier? Who then, gave the "keys" to Joseph Smith? Lyman Wight?

Then according to John Whitmer, “the Spirit …fell upon Lyman, and he prophecied concerning the coming of Christ, [and] he said that there were some in this congregation that should live until the Savior shoud decend from heaven, with a Shout, with all the holy angels with him. (The Book of John Whitmer Kept by Commandment, pages 69-70).

Smith himself said that “the Lord displayed his power to the most perfect satisfaction, of the saints, [and] I conferred, the high priesthood for the first time, upon Several of the elders. It was clearly evidint that the Lord gave us power in proportion to the work to be done and strength according to the race set before us; and grace and help as our needs required. Great harmony prevailed. “ (Manuscript History of the Church, page 118). Joseph here, affirms the prophecy by Wight, that Jesus would return in the lifetime of these individuals.

The next day, Smith had another ‘revelation’ in which he and Sidney Rigdon were told to “take their journey as soon as preparations can be made to leave their homes, and journey to the land of Missouri.” It was also revealed by Smith that “if ye are faithful ye shall assemble yourselves together to rejoice upon the land of Missouri, which is the land of your inheritance, which is now the land of your enemies, But behold I the Lord will hasten the city in its time; And will crown the faithful with joy and with rejoicing.” ( D&C 52:2)

Once again, Joseph speaks of haste in relation to Zion. John Corrill wrote in his History:

Shortly after he arrived at Kirtland, [Joseph] Smith received a revelation appointing Edward Partridge bishop of the Church [D&C 41]. This was the first time that I knew or even thought that there was to be a bishop in the Church, but on reflection I knew that there were bishops in old times, and I said nothing against it. In a short time after this, Smith received the revelation called the Law [D&C 42], which contained several good moral precepts; it also required a consecration of property, and commanded the elders to go west and preach, two by two…no two were to travel in the track of the others, and they were to preach the gospel by the way. After a little delay we started. Smith, Rigdon, and six or eight others came in company. They continued their journey until they arrived in Jackson County, where they found Oliver Cowdery and his companions, Smith pointed out the spot for the temple, received some revelation concerning the purchasing of land and settling the church in that place, appointed some persons to remain there, held one or two conferences, and then returned with part of his company to Kirtland; Cowdery went back with him. (Corrill History, Chapters 9 & 10.)


In July of 1831, Missouri is named by Smith as the land consecrated for the gathering of the “Saints” and the place for the City of Zion, where a temple would be built at Independence. It will be purchased by the “saints”, "for an everlasting inheritance."

“HEARKEN, O ye elders of my church, saith the Lord your God, who have assembled yourselves together, according to my commandments, in this land, which is the land of Missouri, which is the land which I have appointed and consecrated for the gathering of the saints. Wherefore, this is the land of promise, and the place for the city of Zion. And thus saith the Lord your God, if you will receive wisdom here is wisdom. Behold, the place which is now called Independence is the center place; and a spot for the temple is lying westward, upon a lot which is not far from the courthouse.” (D&C 57:1-3).


Notice that it is Missouri, not the whole land of America that is to be the gathering place. Smith later wrote:

“Having received, by an heavenly vision, a commandment, in June following, to take my journey to the western boundaries of the State of Missouri, and there designate the very spot which was to be the central spot, for the commencement of the gathering . . . , I arrived in Jackson county Missouri; and, after viewing the country, seeking diligently at the hand of God, he manifested himself unto me, and designated to me and others, the very spot upon which he designed to commence the work of the gathering, and the upbuilding of an holy city, which shoud be called Zion:—Zion because it is to be a place of righteousness.” (“To Oliver Cowdery. To the Elders of the Church of Latter Day Saints,” Messenger and Advocate 1, no. 12 (September 1835): 179).


Oliver Cowdery's account of the dedication ceremony for the place where the temple was to be built reads in part:

“The day following [3 August 1831] eight Elders viz. Joseph Smith Jr., Oliver Cowdery, Sidney Rigdon, Peter Whitmer, Jr., Frederick G. Williams, Walmart. W. Phelps, Martin Harris, and Joseph Coe. assembled together where the temple is to be erected. Sidney Rigdon dedicated the ground where the city is to Stand: and Joseph Smith Jr. laid a stone at the North east corner of the contemplated Temple in the name of the Lord Jesus of Nazareth. After all present had rendered thanks to the great ruler of the universe. Sidney Rigdon pronounced this Spot of ground wholy [sic] dedicated unto the Lord forever: Amen.” As to the acquisition of this land, Smith includes the option of the ‘shedding of blood’ in a “revelation” he wrote on August 1:

“For behold, verily I say unto you, the Lord willeth that the disciples and the children of men, should open their hearts, even to purchase this whole region of country, as soon as time will permit. Behold here is wisdom; let them do this lest they receive none inheritance, save it be by the shedding of blood.” ( BOC 59:52-53, See also, The Book of John Whitmer, chapter 9, page 32).


The land and site of the temple was outside the Independence city boundary and at the time of the dedication the property was owned by the state of Missouri. Sidney Rigdon had been instructed previously to "consecrate and dedicate this land, and the spot of the temple" BOC 59:70; D&C 58:57.

Couple this with Smith’s revelation that the riches of the gentiles belonged to the Mormonites, and one can see why the Missourians were so concerned about the influx of these “Saints”. This was not lost on Smith and so the hint in the "revelation" above that it might needs be "by the shedding of blood". Yet, on the 13th of August, Smith writes that the faithful will be preserved and rejoice in Missouri, for "I, the Lord, promise the faithful and cannot lie." (D&C 62:6)

Less than a year later, Smith prophesies, that the “saints” will be gathered:

“...to stand upon mount Zion which shall be called the city New Jerusalem, which city shall be built begin[n]ing at the Temple lot which is appointed by the finger of the Lord in the western boundaries of the State of Misso[uri] and dedicated by the hand of Joseph [Smith, Jr.] and others with whom the Lord was well pleased, verily this is the word of the Lord that the city New Jerusalem shall be built by the gath[e]ring of the saints begin[n]ing at this place, even the place of the Temple, which Temple shall be reared in this generation, for verely this generation shall not pass away untill an house shalt be built unto the Lord and a cloud shall rest upon it . . . which house shalt be built unto the Lord in this generation upon the consecrated spot as I have appointed.


Orson Pratt in 1870 reiterated this prophecy and insisted that it would come to pass within the generation living in 1832. So did many other Mormon Apostles and Prophets, until at last they were forced to rethink and try and explain away this prophecy by Smith. (Manuscript in the Newel K. Whitney Collection, Harold B. Lee Library, Brigham Young University, Provo, Utah).

See also Kirtland Revelations Book, 20-21, 23; D&C 82:2-5, 31. After the death of Joseph Smith, Brigham Young, president of the council of Twelve Apostles, spoke in a conference on 6 April 1845:

“And when we get into Jackson county to walk in the courts of that house, we can say we built this temple: for as the Lord lives we will build up Jackson county in THIS GENERATION.” (Times and Seasons 6:956, July 1, 1845.)


On March 10, 1861 Apostle George A. Smith stated:

"Who is there that is prepared for this move back to the centre stake of Zion.... let me remind you that it is predicted that this generation shall not pass away till a temple shall be built, and the glory of the Lord rest upon it, according to the promises" (Journal of Discourses, vol. 10, p.344).


Orson Pratt made these comments, affirming that the prophecies of Smith were not forgotten, nor discounted as he predicted to come to pass in THEIR generation:

We have ... confidence in returning to Jackson county... There are many ... still living, whose faith in returning to Jackson County, and the things that are coming, is as firm and fixed as the throne of the Almighty (Journal of Discourses, vol. 13, p.138).


... God promised in the year 1832 that we should, before the generation then living had passed away, return and build up the City of Zion in Jackson County.... We believe in these promises as much as we believe in any promise ever uttered by the mouth of Jehovah. The Latter-day Saints just as much expect to receive a fulfillment of that promise during the generation that was in existence in 1832 as they expect that the sun will rise and set to-morrow. Why? Because God cannot lie. He will fulfil all His promises. He has spoken, it must come to pass. This is our faith (vol. 13:362).


.. a temple will be reared on the spot that has been selected, and the corner-stone of which has been laid, in the generation when this revelation was given; we just as much expect this as we expect the sun to rise in the morning and set in the evening.... But says the objector, "thirty-nine years have passed away." What of that? The generation has not passed away; all the people that were living thirty-nine years ago have not passed away; but before they do pass away this will be fulfilled (vol. 14:275).


God said, in the year 1832, before we were driven out of Jackson County, in a revelation ... that before that generation should all pass away, a house of the Lord should be built in that county.... This was given forty-two years ago. The generation then living was not only to commence a house of God in Jackson County, Missouri, but was actually to complete the same,... if you believe in these revelations you just as much expect the fulfillment of the revelation as of any one that God has ever given in these latter times,... we Latter-day Saints expect to return to Jackson County and to build a Temple there before the generation that was living forty-two years ago has all passed away. Well, then, the time must be pretty near when we shall begin the work (vol. 17, p.111).


By February 7, 1875, Orson Pratt was teaching that only a few of those who were driven from Jackson County would return to receive their inheritances: "There will be some that will live to behold that day, and will return ... according to the promise" (vol. 17, p.292).

Klaus J. Hansen shows that as late as 1900 Lorenzo Snow, the fifth president of the church, was still hoping that the prophecy would be fulfilled: "In 1900, Woodruff's successor, Lorenzo Snow, affirmed at a special priesthood meeting in the Salt Lake Temple that 'there are many ... here now under the sound of my voice, probably a majority, who will live to go back to Jackson County and assist in building that temple' " (Dialogue: A Journal of Mormon Thought, Autumn 1966, p.74).

The 1890 edition of the Doctrine and Covenants carried a footnote which read: "a generation does not all pass away in one hundred years" (Doctrine and Covenants, 1890 ed. section 84, p.289). This footnote has been deleted in more recent editions.

As late as 1935 Joseph Fielding Smith, who later became president of the church, maintained that the revelation would be fulfilled: "I firmly believe that there will be some of that generation who were living when this revelation was given who shall be living when this temple is reared.... I have full confidence in the word of the Lord and that it shall not fail" (The Way to Perfection, 1935, p.270).

In a more recent book, however, Joseph Fielding Smith stated: "It is also reasonable to believe that no soul living in 1832, is still living in mortality on the earth" (Answers to Gospel Questions, vol. 4, p.112).

This ‘set in stone’ prophecy of course, did not come to pass as envisioned by the early Mormons, and others have tried to justify why. Spencer Kimball gave this ‘excuse’ for all the failed promises of the Mormon God:

“I've known people who have been promised in their patriarchal blessings that they would live to see the temple built and some of them are dying and haven't seen the temple built. Do you know why? In my estimation, the Lord's time table is directed a good deal by us. We speed up the clock or we slow the hands down and we turn them back by our activities or our procrastinations. And do you know why I think people who are actually promised that they would live to see the temple built are dying before the completion of the temple? Because we haven't converted the Indians in large enough numbers; never shall we go to Jackson County until we have converted and brought into this church great numbers of Lamanites. Now you just as well set that down as a basic fact.” (From a copy of the December 1963 talk obtained from President Kimball's secretary as quoted in Book of Mormon Student Manual (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2nd ed., 1981), 427-28.

Kimball speaking to the Lamanites [Indians] said:

"You must flourish, and you must become a great people so that you can go back to Jackson County with us and we with you, and we will build there the magnificent temple which Orson Pratt said will be the most beautiful building that ever was built or that ever will be built. . . . They must be leaders in their communities, because not too far away there is going to be a great migration to Jackson County, Missouri, and there we are going to build the great temple" (426-27).


While Smith was having problems in Hiram with his moral behavior and business practices, (He was tarred and feathered which will be discussed below in a separate post) it did not stop him from chastising those in Missouri. In September of 1832 Smith rebuked them stating: "if Zion will not purify herself so as to be approved of in all things in his sight he will seek another people." (Joseph Smith Letterbook 1:19, CHL; History of the Church 1:316. Compare with D&C 84:56-59). And so the backpedaling begins.

As church Historian and prophet Joseph Fielding Smith explains:

“Returning to Kirtland on 27 August 1831 Smith brought the news to his church there that the center place of Zion was now known. “When the report spread among the members of the Church that the Lord had revealed definitely where the city New Jerusalem was to be built, naturally there was rejoicing and many expressed the desire to know what they were to do in order to obtain inheritances. The Lord has given instruction repeatedly that all who go to Zion shall obey His law—the celestial law on which Zion was to be built. Those who were weak in the faith, or indifferent to the commandments, were warned that they would not be made welcome in that land unless they repented. ‘Hearken, O ye people, and open your hearts and give ear from afar; and listen, you that call yourselves the people of the Lord, and hear the word of the Lord and his will concerning you.’” (Joseph Fielding Smith, Church History and Modern Revelation,1947, 1:229. The BOC revelation states: “And let the work of the gathering be not in haste, nor by flight, but let it be done as it shall be counselled by the elders of the church at the conferences, according to the knowledge which they receive from time to time.” (BOC 59:69)


Yet Joseph had been preaching and exhorting them to MAKE HASTE to ZION, which was the only place where they could be SAFE! Now they are not to make haste? This must have been confusing to many of the "Saints". John Corrill also gives some insight into the happenings in Missouri. After Smith’s revelations on Zion,

“The church immediately began to gather in Jackson County, and on this subject they became quite enthusiastic. They had been commanded not to go up in haste, nor by flight, but to have all things prepared before them. (See D&C Section 63: 34-31).


Joseph Smith explained: “In these infant days of the Church, there was a great anxiety to obtain the word of the Lord upon every subject that in any way concerned our salvation; and as the land of Zion was now the most important temporal object in view, I enquired of the Lord for further information upon the gathering of the Saints, and the purchase of the land, and other matters, and received the following: [ D&C 63 ].” History of the Church, 1:207.

Fielding Smith elaborates:

“This fact was taught the early members. They were warned against creating antagonism among their neighbors, many of whom were extremely bitter towards the members of the Church. The Lord said the land could not be obtained by the shedding of blood. Those who had the privilege of assembling there should not go up to Zion in haste, but gradually. The reason for this advice is apparent, for haste would lead to confusion, unsatisfactory conditions and pestilence, and then, also, it creates consternation and fear in the hearts of their enemies and arouses greater opposition. Satan desired to destroy them and in his anger endeavored to stir them up to strife and contention as well as the older settlers in Missouri.” (Church History and Modern Revelation, 1:232)


Yet, it was Joseph himself who whipped up the people to be crazy for Zion As Corrill notes:

Money was to be sent up to the bishop, and as fast as lands were purchased, and preparations made, the bishop was to let it be known, that the church might be gathered in. But this regulation was not attended to, for the church got crazy to go up to Zion, as it was then called. The rich were afraid to send up their money to purchase lands, and the poor crowded up in numbers, without having any places provided, contrary to the advice of the bishop and others, until the old citizens began to be highly displeased. They saw their county filling up with emigrants, principally poor. They disliked their religion, and saw also, that if let alone, they would in s short time become a majority, and, of course, rule the country. The church kept increasing, and the old citizens became more and more dissatisfied, and from time to time offered to sell their farms and possessions, but the Mormons, though desirous, were too poor to purchase them.

The feelings of the people became greatly exasperated, in consequence of the many falsehoods and evil reports that were in constant circulation against the church.” (Corrill History, pages 17-18).


Interesting that the Lord never made any of these problems known to Joseph until after the fact. These exasperations were well justified when Mormons of the day were preaching that “in eighteen months Mormonism would be the prevailing religion; and, that in five years the wicked were to be swept from the face of the earth.” At the end of August, 1831 Sidney Rigdon was commanded by Smith to write a letter to the church, in which he concludes:

“In order that you may understand the will of God respecting this land and the way and means of possessing it, I can only refer you to commandments which the Lord has delivered by the mouth of his prophets which will be read, to you, by our brethren Oliver Cowdery and Newel K. Whitney whom the Lord has appointed, to visit the Churches AND OBTAIN MEANS FOR PURCHASING THIS OUR INHERITANCE that we may escape in the day of tribulation which is coming on the earth. I conclude by exhorting you to hear the voice of the Lord your God who is speaking to you in much mercy and who is sending forth, his word and his revelation in these last days, in order that we may escape impending vengeance; and the judgments which await this generation, and which will speedily overtake them--brethren pray for me, that I may be counted worthy to obtain an inheritance in the land of Zion and to overcome, the World through faith, and dwell with the sanctified, forever, and ever Amen.” (Book of John Whitmer)


This kind of rhetoric seems to be at odds with Joseph's new "revelation" that exhorts them to be cautious and NOT be hasty. But those like Martin Harris would prophesy:

Within four years from September 1832, there will not be one wicked person left in the United States; that the righteous will be gathered to Zion, [Missouri,] and that there will be no President over these United States after that time.


And,

I do hereby assert and declare that in four years from the date hereof, every sectarian and religious denomination in the United States, shall be broken down, and every Christian shall be gathered unto the Mormonites, and the rest of the human race shall perish. If these things do not take place, I will hereby consent to have my hand separated from my body. ~Martin Harris (Mormonism Unvailed, pg. 14).

This didn’t come out of thin air. On September 11, 1831, Joseph wrote a “revelation” in which he stated that,

I will not that my servant Frederick G. Williams should sell his farm, for I, the Lord, will to retain a strong hold in the land of Kirtland, for the space of five years, in the which I will not overthrow the wicked, that thereby I may save some. And after that day, I, the Lord, will not hold any guilty that shall go with an open heart up to the land of Zion; for I, the Lord, require the hearts of the children of men. (D&C 64:22-23).


This date is very important, and will be discussed below. John Whitmer continues:

“About this time it was in contemplation for Oliver Cowdery to go to Zion and carry with him the revelations and commandments; and I also received a revelation to go with him. We left Ohio on the 20th of November, 1831, and arrived in Zion, Missouri, January 5, 1832. When we arrived at Zion we found the Saints in as good situation as we could reasonably expect.” (ibid).


This relative peace would not last long. With the influx of Smith’s followers and their constant preaching about the end of the world, coupled with how the land in Missouri rightfully belonged to the Mormons, the ‘old settlers’ would become more and more agitated, and soon violence would erupt.

(To be Continued...)
Last edited by Guest on Tue Dec 06, 2016 4:56 am, edited 1 time in total.
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