Jerry Stokes Joseph Smith Historical Problems

“Dean Jessee compiled a list of thirty men who wrote for Joseph Smith during his lifetime. Of these, "nine apostatized from the Church, two died at critical points in writing the History, and one retained Church records entrusted to him." (Studies, p. 461, n. 75.)

Joseph Smith Jr.

SEVEN ATTEMPTS WERE MADE BEFORE 1839 TO WRITE THE HISTORY OF THE CHURCH

1. The history written by Oliver Cowdery covering the period 'from the time of the finding of the plates up to June 1831.
2. The John Whitmer history covering the post-1831 years after Oliver Cowdery's history left off. This record was retained by Whitmer after he left the Church.
3. An unfinished 1832 history in the handwriting of Frederick G. Williams and Joseph Smith.
4. An 1834 fragment of history in the handwriting of Oliver Cowdery.
5. The 1834-35 history published in the Messenger and Advocate.
6. An 1835-36 history in the handwriting of Frederick G. Williams, Warren Parrish, and Warren A. Cowdery.
7. The 1838 history that was started by Joseph Smith, Sidney Rigdon, and George A. Robinson on April 27 of that year." (Jessee, in Studies, pp. 461-62.) H. Donl Peterson, The Pearl of Great Price: A History and Commentary [Salt Lake City: Deseret Book Co., 1987], 56.

The final attempt to write the history of the Church was begun in 1839 and was completed in Salt Lake City in 1858., George A. Smith and Wilford Woodruff wrote, "The History of Joseph Smith is now before the world, and we are satisfied that a history more correct in its details than this was never published.” Since the Smith’s death the history has been carefully revised under the strict inspection of President Brigham Young, and approved of by him.”

A history I will use frequently is, Joseph Smith And The Beginnings of Mormonism, by Richard L. Bushman. Bushman is resident scholar, historian, and chair of the Executive Committee at the Joseph Fielding Smith Institute for LDS History at BYU.

NO ONE CALLED HIM JOSEPH

Those who depend exclusively on current “LDS” sources for what they know about Joseph Smith, will be surprised to learn the real person was not like the respectable image the church presents today. The church has spent millions on television ads and PBS specials to project a ”family values” image for Smith. But I believe the evidence shows they have masked Smith’s true story. Richard L. Bushman, Joseph Smith And The Beginnings of Mormonism [Chicago: University Illinois; 1988], 64-66.

As I studied reports from his own time, one of the things I noticed was no one was calling him “Joseph.” His family, friends, other church leaders all called him “Joe.” Today many use a revered tone when they use his name. As I studied the evidence of his own writings, and from others from his own time, I was surprised to learn how unreverentially this man chose to live. Joe's life ended, just like his public life began, in a blaze of controversy. He died at age 39, not as a martyr as his modern followers portray him, but from wounds in a gun battle at Carthage jail Illinois.

Early Years. Joseph Smith’s name was as prominent in his day as modern cult leaders are today. They seem to have an affinity for finding their way into newspapers, and the civil and criminal justice system. Records show he was born on December 23, 1805 in Vermont to Joseph and Lucy Mack Smith. After his birth the Smiths moved regularly as tenant farmers moving to New York in 1816. Like many in America, the Smith’s were always moving further west remaining for most of their lives on the edge of civilization.

The opening scenes of Mormonism were played out in Palmyra, New York. According to Mormon historians, the family’s fortunes improved under the management of its oldest son Alvin. Alvin was able to organize family finances, and labor while making annual mortgage payments. But in 1823 Alvin died leaving the financial security of the farm in Joseph’s hands. He preferred the shorter version “Joe.” Immediately Joe began making changes. Instead of continuing with the hard labor of frontier farming, Joe was drawn like his father into “magical arts.” Historical documents show an early evidence that he began offering his services to local people as a "seer." He began to advertise himself as being able to locate hidden things in the ground from water to "buried treasure!"

SMITH’S FIRST ARREST 1826

Peppered through Smith’s history are remarks about his arrests as objects of religious persecution. When public records are searched however we see different causes for arrest. Four years before he organized the “church” Joe was arrested for practicing witchcraft in the state of New York and for having a fraudulent "seer" business. He was brought to trial, and according to court records was found guilty and fined on March 20, 1826.

SUED BY UNHAPPY EMPLOYER

A former employer charged Joe with fraudulently claiming that could "divine," with a " seer stone," the location of great treasures. According to court records, Joe would hold up his "stone" to the sun or a candle and claim to "discover objects" at a distance. After making these claims, Joe was hired and received payment for performing his magic. He began to claim to his employer that he had "seen" buried treasure beneath the earth in a trunk. Based on Joe's information, his employer hired a crew to excavate the treasure. When they arrived at the site, Joe explained to them just how the treasure laden “trunk” was situated under the ground. But as they began digging, somehow they never found the “trunk” or anything else of value! Joe's ex-employer filed charges against him and had him arrested. The judge found Joe guilty and sentenced him to pay a fine. According to Mormon historians, it was Joe's continual absence in pursuing his “money seeing” projects that were critical to the loss of the Smith family farm that was repossessed in 1825.

GOLDEN PLATES 1823

Joseph wrote that he was first told about golden plates buried near his home by an angel that he said was called Moroni. He reported Moroni first appeared on September 21, 1823. Over the next few days Joe began to share his experience with his family. "Joe" said Moroni kept returning to repeat his revelation about the golden plates. Historians say the Smith family melted to tears at his testimony in 1823. Lucy wrote that they were “all seated in a circle” giving the “most profound attention” to Joe’s story. Lucy Mack Smith wrote, at last the Smith’s had “something upon which they could stay their minds.” However Moroni refused to give him the plates until September 23, 1827.

THEFTS IN 1827?

Joe spent most of 1826 in southern New York where he met Emma Hale. Her father, Isaac Hale bitterly opposed Joe. In January 1827 she left her home in Harmony Pennsylvania to visit in Bainbridge New York, married Joe on January 18th and then moved up to Manchester New York not far from Palmyra without even returning to her father’s home. Professor Bushman says Isaac bitterly rebuked Joe for stealing his daughter of the University of Delaware, said that when the time finally came to pick up the golden plates in September 1827 that Joe and Emma picked them up together using a neighbors stolen horse and wagon. Then using his " seeing gift" again, along with that same "seer stone" he had already been fined for using to exploit his employer, Joe began " translating" the writings on the plates into English. Newspaper accounts about the angel, the golden plates and the soon to be published Book of Mormon were out months before the Book of Mormon was published.

Emma Hale Smith

TRANSLATION WORK 1827-28

No translation began until Joe moved to Harmony, Pennsylvania at the close of 1827. In February 1828, Martin Harris took a “ facsimile” of the characters to Professor Charles Anthon at Columbia College. Professor Richard L. Bushman says Anthon had just finished publishing a “ Classical Dictionary” in 1825 that included Egyptian characters and quoted Champolion. Anthon saw through what he called a “hoax” at once and warned Martin that he was about to be cheated of his money by rogues. The opinion of scholars over the last two centuries has remained constant. No non-Mormon scholar gives any credibility to any LDS manuscripts. Martin’s wife shared this skeptical view.

LOST REVELATION 1828

In June 1828, Martin Harris carried 116 pages of translation work home for his family to view in Manchester, New York. Dr. Bushman reports that when Joseph Smith realized Harris had “lost” the manuscripts and he would have to return home to Harmony without the documents he confessed, “all is lost.” Lucy Smith told Joseph that he could not “retranslate” the 116 pages because the whole thing could be made to appear a fraud. Mormon apologists have said the thief had a strategy to wait until publication and then come forward with an altered text to discredit Smith’s translating ability. But the 116 pages were hand written and any editing would have been evident. The earliest publication of the Book of Mormon told this story and named the missing book the Book of Lehi. Joseph had his interpreting stones removed for a period after this failure. On September 22, 1828 Joe got his interpreting stones back, but he had to begin working the land they were borrowing from Emma’s family.

JOSEPH'S EDUCATION IN 1828

Dr. Bushman says Joe’s own mother described him as the one in the family who read the Bible less than her other children, and like his father he stayed away from preachers. When “ translation” work went on Emma said she had to do all the writing because, “ Joseph at that time of his life could neither write nor dictate a coherent and well worded letter;” Dr. Bushman says at age twenty-two he “knew how to speak prophetically.”

JOINED METHODIST CHURCH IN 1828

According to Dr. Bushman, right in the middle of all of the intrigue with translating and these missing manuscripts; and just twenty-one months before he organizing the church; Joe and Emma became members of the Methodist Church in Harmony, Pennsylvania. It was Joe who requested membership. Wesley P. Walters found documentary evidence to show the date as being June 15, 1828. Emma had been a member of this church since she was seven years old. One of her uncles preached there, and her brother-in-law was their class leader. But upon learning that Joe’s name was already included on the registry, Emma’s own cousin Joseph Lewis, objected to a practicing “necromancer” being included.

Dr. Bushman says Lewis demanded Joe’s repentance or dismissal. A newspaper article quoting Lewis confirmed the June 1828 time frame stating it occurred on a Wednesday afternoon. Back in Palmyra, Lucy, Hyrum, and Samuel were still on the Presbyterian roll through 1830. These issues were confirmed by Stanley B. Kimball in Dialogue Winter 1970. The "official narrative" of church history never mentions Joe belonging to a Christian church this late. That narrative says he had already received the “revelation” called the Doctrine & Covenants Section 2 on September 21, 1823. Section 3 was “revealed” to Joe in July 1828, just two weeks after he applied for membership with the Methodists? Only six months later the church says he received Section 4 in February 1829. Barely more than a year past that event came the series of “ revelations” that “organized” the church in April 1830.

MANY “WITNESSES” TO GOLD PLATES 1829

Emma told her son that she “ touched the plates” under a thick linen table cloth. “They seemed pliable like thick paper.” Three early Mormon leaders called the three witnesses signed a sworn affidavit that stated they had seen the plates, but also claimed to have seen an angel. Dr. Bushman says all three later left the church. ibid. Also in June 1829 another eight leaders called the eight witnesses swore that they viewed the gold plates. In the later years most of these men recanted their testimonies, and were excommunicated from the Mormon church. Brigham Young said, “Some of the witnesses of the Book of Mormon, who handled the plates, and conversed with the angels of God, were afterwards left to doubt and to disbelieve that they had ever seen an angel.

CREDIBILITY OF THE WITNESSES

Here is an excerpt from Joe’s history to share his opinion of some of these early witnesses we have just quoted. His language reveals their status as frontier "gentlemen." "Brother Harris did not tell Esq. Russell that Brother Joseph drank too much liquor when he was translating the Book of Mormon, but this thing occurred previous to the translating of the Book . . . ."

In the same history, under the date of December 16, 1838, Joe entered this colorful description of all three of the " witnesses." "Such characters as... David Whitmer, Oliver Cowdery, and Martin Harris are too mean to mention, and we had liked to have forgotten them." Here are some words chosen for David Whitmer, one of the "witnesses", "This poor man who professes to be a prophet, has no other dumb ass to ride but David Whitmer...."

OLIVER COWDERY COUNTERFEITING

A warrant was issued for Oliver Cowdery because he was involved in purchasing plates for counterfeiting and laundering counterfeit money. But in 1838 he left the church after he learned about some of Joe’s extra marital activity. There were reasons why most of these early leaders recanted their testimonies and we will deal with them later chronologically.

FIRST PRINTING OF THE BOOK OF MORMON 1830

On June 11, 1829 Martin Harris mortgaged his farm on the contingency that the book did not sell enough to pay for its printing. Dr. Richard L. Bushman offers some quotes from the media after the printing was complete and it was released for sale. The Rochester Daily’s headline used the words “ Blasphemy and Fanaticism.” The Palmyra Reflector called it “ priestcraft.” The Rochester Daily Advertiser used the words, “ vile imposition, fraud, blasphemy, and shocking.” They said “it partakes largely of Salem Witchcraftism.” When Martin and others came to the retail offering at Grandin’s Palmyra Bookstore he realized to his sorrow that the citizens were boycotting the book.

Dr. Bushman quotes him, “The Books will not sell for no Body wants them.” Then Martin experienced what most do who have a relationship with a cult leader. Joe gave him a “revelation” that said God expected him to pay the bill at the printer. At that moment Martin probably recalled the warning of Charles Anthon and his own wife Lucy Harris who refused to sign on the mortgage. But as time passed and the books never sold Martin finally had to sell his farm to pay that mortgage on April 7, 1831. In fact this lack of popularity is still associated with the Book of Mormon. In 1988 President Ezra Taft Benson had to write a book titled “A Witness and a Warning” to spur people to read and quote from the book. He laments the book is less significant today than it was in 1830. He said the book needs to be re-enthroned.

ORGANIZING LDS CHURCH 1830

Meanwhile on April 6, 1830, Joe and six of his family and friends officially started the Mormon church. Baptized that evening was Orrin Porter Rockwell. By the end of that year Dr. Bushman says there were nearly 100 converts in New York and a similar number in Ohio. The earliest preaching was based on the Book of Mormon. But soon as revelations began to be delivered the orientation shifted. On June 30, 1830 Brigham Young and Heber C. Kimball were baptized. In August 1830 Parley Pratt sold his farm to pursue an evangelistic calling until he met Hyrum Smith and was baptized. His pastor was Sidney Rigdon who followed by years end.

DOCTRINE & COVENANTS 1833 ~ 1835 ~ 1844

As Joseph Smith's doctrines evolved so did the language of the official documents that he published which contained his revelations. The earliest versions never presented polytheism, the belief that a man should have more than one wife, or the idea that God was once a man and man could one day become a god.

EVIDENCE OF EARLY “GATHERINGS” TO ZION

ZION INDEPENDENCE MISSOURI

On October 17, 1830 Oliver Cowdery pledged to take the book to the Indians in Missouri. There he was told the Indians would be converted and a New Jerusalem with a temple would be built as a refuge against the coming terrors Joe was revealing.

June 7, 1831 Missouri was declared the land of your inheritance [D&C 52:42].

July 1831 Independence Missouri was declared to be the center place for Zion [D&C 57:2-3].

First Conference in Zion [Independence MO] was held on August 4, 1831 at Joshua Lewis Coleville home. D&C 59 was given on August 7, 1831 in Zion.

Many troubles were surfacing in Zion already. Smith "was called" back to Kirtland August 9, 1831. D&C 63 was given in August 1831 from Kirtland Ohio dealing with troubles in Zion back in Missouri.

In September 11, 1831 a new revelation was given in D&C 64 [from the safety of Kirtland OH] which promised the enemies of the church in Zion would be "cut off" and "plucked out" v. 35-36. When local members began sharing these verses with their enemies in Missouri their problems increased.

In October 1831 Joseph Smith retreated to Hiram Ohio where he worked on his translation of the Bible [Inspired Version]. From here he declared the "keys" of the kingdom had been given to the Church to equip it [Mt 16:19] as a symbol of authority.

April 1832 Smith left for Zion to fulfill D&C 78 because despite problems were being promised great blessing in Zion.

May 1, 1832 Smith returned to Kirtland.

CITY OF NEW JERUSALEM IN MISSOURI

September 22-24, 1832 Smith had a revelation from Kirtland Ohio which made these promises about the city of Zion. "Yea, the word of the Lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints to stand upon Mount Zion, which shall be the city of New Jerusalem. Which city shall be built, beginning at the temple lot, which is appointed by the finger of the Lord, in the western boundaries of the State of Missouri, and dedicated by the hand of Joseph Smith, Jun., 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 gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in his generation. For verily this generation shall not all pass away until an house shall be built unto the Lord, and a cloud shall rest upon it, which cloud shall be even the glory of the Lord, which shall fill the house" [D&C 84:2-5].

The "Saints" were very busy building up this supposed great city of Zion from 1831 through early 1833 believing that God would miraculously fulfill the predictions Joseph Smith was making. But in April 1833 the first general active opposition to Zion with 300 men gathered to formally organize a plan of action for removing Mormons from their county.

July 20, 1833 the Jackson council grew to 500 and they elected Richard Simpson as chairman. Five declarations were drafted forbidding future immigrations of Mormons, the close of their newspaper Evening and Morning Star, pledge of intention to sell properties and move.

July 20, 1833 Jackson County committee on the removal of Mormons recessed for 2 hours to deliver their demands to the church leaders and members.Leaders asked for 3 months to consider the terms. Council refused this request. Leaders asked for 10 days but council replied you only have 15 minutes. The Evening and Morning Star printing office, press and type were destroyed before the committee met again in 3 days. Gilbert and Whitney’s Store was sacked prior to July 23, 1833 agreed plan to vacate. Bishop Partridge and Charles Allen local leaders were tarred and feathered.Committee met again July 23, 1832 forcing Mormon families to sign agreement to vacate by January 1834.

ZION SHALL NOT BE MOVED

On August 2, 1833 God promised his people "And the nations of the earth shall honor her, and shall say: Surely Zion is the city of our God, and surely Zion cannot fall, neither be moved out of her place, for God is there, and the hand of the Lord is there" [D&C 97:19]. Mormons appealed to Missouri governor Daniel Dunklin on September 28, 1833.

October 19, 1833 governor replied telling Mormons to take their cause into the courts. The leadership of the committee included judge Samuel Lucas, Samuel Weston Justice of the Peace, and Lilburn Boggs lieutenant governor of Missouri.

October 31, 1833 50 members of the committee began removing roofs from Mormon homes in Blue River.

November 1, 1833 more homes were destroyed. November 4 Mormons armed with Smith’s promises and guns tried to attack the committee people causing deaths on both sides this is called the Battle of the Blue.

November 5, 1833 Boggs called out the state militia.

November 7, 1833 began an exodus across the Missouri River.

ZION WILL NOT BE MOVED

On December 16, 1833 through D&C 101 God repeated his promise.

"Zion shall not be moved out of her place, notwithstanding her children are scattered" [v. 17]. God also supposedly gave his people a parable offering further protection. 43. And now, I will show unto you a parable, that you may know my will concerning the redemption of Zion. 44. A certain nobleman had a spot of land, very choice; and he said unto his servants: Go ye unto my vineyard, even upon this very choice piece of land, and plant twelve olive-trees. 51. And the enemy came by night, and broke down the hedge; and the servants of the nobleman arose and were affrighted, and fled; and the enemy destroyed their works, and broke down the olive-trees. 55 And the lord of the vineyard said unto one of his servants: Go and gather together the residue of my servants, and take all the strength of mine house, which are my warriors, my young men, and they that are of middle age also among all my servants, who are the strength of mine house, save those only whom I have appointed to tarry. 56. And go ye straightway unto the land of my vineyard, and redeem my vineyard; for it is mine; I have bought it with money. 57. Therefore, get ye straightway unto my land; break down the walls of mine enemies; throw down their tower, and scatter their watchmen. 58. And inasmuch as they gather together against [D&C 101:43-44, 51, 55-58].

ZION'S CAMP

On February 24, 1834 through D&C 103 God instructed his people to raise on army like Moses which would travel to Missouri and deliver Mormon lands back into their hands.

"15. Behold, I say unto you, the redemption of Zion must needs come by power. 16. Therefore, I will raise up unto my people a man, who shall lead them like as Moses led the children of Israel. 17. For ye are the children of Israel, and of the seed of Abraham, and ye must needs be led out of bondage by power, and with a stretched-out arm. 21. Verily, verily I say unto you, that my servant Joseph Smith, Jun., is the man to whom I likened the servant to whom the Lord of the vineyard spake in the parable which I have given unto you. 22. Therefore let my servant Joseph Smith, Jun., say unto the strength of my house, my young men and the middle aged--Gather yourselves together unto the land of Zion, upon the land which I have bought with money that has been consecrated unto me. 26. And my presence shall be with you even in avenging me of mine enemies, unto the third and fourth generation of them that hate me. 32. Therefore, if you cannot obtain five hundred, seek diligently that peradventure you may obtain three hundred. 33. And if ye cannot obtain three hundred, seek diligently that peradventure ye may obtain one hundred. 34. But verily I say unto you, a commandment I give unto you, that ye shall not go up unto the land of Zion until you have obtained a hundred of the strength of my house, to go up with you unto the land of Zion. 35. Therefore, as I said unto you, ask and ye shall receive; pray earnestly that peradventure my servant Joseph Smith, Jun., may go with you, and preside in the midst of my people, and organize my kingdom upon the consecrated land, and establish the children of Zion upon the laws and commandments which have been and which shall be given unto you. 36. All victory and glory is brought to pass unto you through your diligence, faithfulness, and prayers of faith." [D&C 103:15-17, 21-22, 26, 32-36]. [History of the Church, 1:255]

Armed with false promises “Zion shall not be moved” and guns the camp left Kirtland May 1, 1834. The camp was divided. The second group with Smith left on May 5, 1834. Both camps came together 50 miles from Kirtland at West Portage. They passed through Dayton, Indianapolis, Springfield, and Jackson Illinois and then crossed the Mississippi River into Missouri. The bugle awoke both companies each morning at 4:00 am and again every evening for prayer for their success.

May 29, 1834 and again on June 5th they made petitions to governor Dunklin in Jefferson City. June 8, 1834 a delegation made up of Orson Hyde and Parley Pratt to ask the governor to reinstate Mormon lands.

June 15, 1834 the governor refused.June 16, 1834 Judge John Ryland proposed meeting at Liberty to discuss problems on June 19, 1834 camp between Little and Big Fishing Rivers received D&C 105 there on June 22, 1834 with “reasons” for Zion failure.June 23, 1834 Zion’s Camp was disbanded. Smith and Rigdon in flight from legal authorities over their bank failure moved to Far West in January 1838.

The first General Conference in Missouri was held at Far West. Brigham Young moved into Smith’s first presidency.

April 11, 1838 Oliver Cowdery and David Whitmore excommunicated from the church. These were Smith’s original witnesses.

1992 ENCYCLOPEDIA ON MORMONISM ZION CAMP

Ilton V. Backman, Jr., And Ronald K. Esplin

Between November 1833 and the summer of 1836, Clay County was the major gathering place for Latter-day Saints in Missouri. During these years, Church members tried but failed to secure redress for the loss of property in Jackson County. They also sought government protection for an attempt to return to their lands. In 1834, believing that Governor Dunklin had agreed to extend the assistance of state militia to reinforce their own efforts, Church members assembled a small paramilitary force from Ohio and elsewhere to accompany the Missouri refugees back to Jackson County. Zion's Camp, as the expedition was called, failed to obtain gubernatorial support and disbanded in June rather than initiate armed conflict.
Though it failed in its primary aim, Zion's Camp profoundly affected many participants and had lasting significance. For most, the hurried March from Ohio to Missouri, more than 800 miles in humid heat, was the most difficult physical challenge of their lives. Some had even greater difficulty with the realization that in spite of that ordeal, they had not assisted the Missouri Saints to return to their lands. They found fault with Joseph Smith's leadership, and the experience contributed to their later dissent. But for many participants, Zion's Camp was an unparalleled opportunity to live day and night with the Lord's prophet—reminiscent of ancient Israel under Moses. The experience bonded them to Joseph and to each other, and out of the crucible of Zion's Camp came many future LDS leaders. The two reactions reflected differing views about prophetic leadership and about how a society based on revelation and priesthood should be organized—differences that became more pronounced in later Kirtland.

ENCYCLOPEDIA OF MORMONISM MISSOURI CONFLICT

Max H. Parkin

After the Missouri governor promised militia assistance, about 200 Saints marched from Ohio to Missouri to escort the exiles back to their homes. This paramilitary relief party was known as Zion's Camp. But reports of the camp's coming mobilized anti-Mormons throughout Missouri's western counties, and when it arrived in Missouri, it encountered hundreds of armed adversaries. The promised military assistance from the governor was not forthcoming, and the camp disbanded in June 1834 without crossing into Jackson County. The revelation disbanding Zion's Camp declared that, because the Saints had not been blameless and must yet learn much, their anticipated Zion would not be redeemed for "many days" (D&C 105:2-10, 37).

ENCYCLOPEDIA OF MORMONISM VISIONS OF JOSEPH SMITH

DIED OF CHOLERA IN ZION'S CAMP

Larry C. Porter

After reading Foxe's Book of the Martyrs, Joseph remarked that he had "seen those martyrs, and they were honest, devoted followers of Christ, according to the light they possessed, and they will be saved" (Stevenson, p. 6). He saw in vision marchers in Zion's Camp who had perished from cholera in Clay County, Missouri. He related their condition, observing to the survivors, "Brethren, I have seen those men who died of the cholera in our camp; and the Lord knows, if I get a mansion as bright as theirs, I ask no more" (HC 2:181n).

ENCYCLOPEDIA OF MORMONISM ZION'S CAMP

Lance D. Chase

Zion's Camp

Zion's Camp was a Latter-day Saint expedition from Kirtland, Ohio, to Clay County, Missouri, during May and June 1834. The Mormon settlers in adjacent Jackson County, Missouri, had been driven out in the fall of 1833 by hostile non-Mormon elements, and the initial objective of Zion's Camp was to protect those settlers after the Missouri militia escorted them back to their homes. The camp was to bring money, supplies, and moral support to the destitute Saints.
A revelation to Joseph Smith in July 1831 (D&C 57) designated Independence, Jackson County, Missouri, as the site of Zion, a gathering place for the Saints and the location for the New Jerusalem spoken of in the Bible and the Book of Mormon. By the summer of 1833, the Latter-day Saints numbered about one-third of the population in Jackson County. Their increasing numbers and distinctive beliefs troubled the other settlers, who shortly demanded that the Church members leave. When these demands were not immediately complied with, the Missourians attacked the settlements, compelling the Saints to flee. Most went north across the Missouri River to Clay County in November 1833.
Lyman Wight and Parley P. Pratt brought word of their plight to Joseph Smith and the main body of Saints in Kirtland, Ohio, on February 22, 1834. Wight and Pratt informed the Prophet that after their conversation with Governor Daniel Dunklin, Attorney General Robert W. Wells of Missouri promised to supply a force to escort the exiles back to their homes. With this in mind, Joseph Smith saw the wisdom of sending a force to protect his people from further attacks once they were safely back in Jackson County.
A revelation on February 24, 1834 (D&C 103), commanded the Saints to send to Missouri a relief force consisting of at least 100 and as many as 500 volunteers. Eight Church leaders were told to recruit participants for the March, which later was called Zion's Camp. Four teams of two men each went east to obtain men, money, and supplies. A fifth pair, Lyman Wight and Joseph Smith's brother Hyrum Smith, went to Michigan and Illinois. The northern group was to join the marchers from Kirtland at the house of James Allred, a Church member living on the Salt River in eastern Missouri about one hundred miles northwest of St. Louis.
An advance party of 20 left Kirtland on May 1, 1834, to prepare the first camp at New Portage, near present-day Akron, Ohio, and the main group of about 85 joined them on May 6. When Joseph and Hyrum's contingents rendezvoused at the Allred settlement, east of Paris, Monroe County, Missouri, there were approximately 200 men, 11 women, and 7 children. Included in these figures were the 20 men, women, and children comprising Hyrum's company from the Pontiac, Michigan, area.

CAMP WAS WELL ARMED
The marchers were well armed, carrying muskets, pistols, swords, and knives, and they attempted to prevent the Missourians from knowing of the expedition. But Jackson County residents learned of their coming and burned down virtually all the remaining Mormon buildings. Lacking in military training, the members of Zion's Camp conducted military exercises and sham battles along the way of the 900-mile journey. They were organized into groups of ten and fifty, with a captain over each. After the rendezvous at the Salt River on June 8, Lyman Wight, a veteran of the War of 1812, was elected general of the camp, and William Cherry, a British dragoon for twenty years, was made drill master.

CHOLERA STRUCK THE CAMP
Contrary to the attempted military discipline, the men sometimes quarreled among themselves. On June 3, as the group approached the Mississippi, Joseph warned them that in consequence of their misconduct a scourge would strike the camp. His words proved prophetic when, at the conclusion of their journey on June 23 at Rush Creek in Clay County, Missouri, cholera struck the camp. Some sixty-eight men were afflicted, and thirteen of them and one woman died of the disease. Earlier at Fishing River a band of about 300 armed Missourians threatened to invade the camp, but a fierce hailstorm drove them off and prevented a conflict.
In the meantime, negotiations were conducted between the Zion's Camp leaders, Missouri State officials, and the citizens of Jackson County. Joseph Smith learned that, contrary to expectations, Governor Dunklin would not provide troops to escort the Mormons into Jackson County, fearing a civil war if he did. The two sides exchanged proposals for buying out each other's property in Jackson County, but these efforts broke down.
On June 22, 1834, while still at Fishing River, the Prophet received a revelation that rebuked some members of the Church for not sufficiently supporting Zion's Camp, but accepted the sacrifice of the camp members. They were not to fight but to wait for the Lord to redeem Zion (D&C 105). The experience had been intended to test their faith. The revelation directed the Saints to build goodwill in the area in preparation for the time when Zion would be recovered by legal rather than military means. Since there was little more to be done to help the displaced Jackson County Saints, the remaining Zion's Camp supplies were distributed to the refugees, and the camp disbanded on June 30, 1834. Most of the troops soon returned to Ohio.

ZION'S CAMP FAILED
Zion's Camp failed to achieve its ostensible purpose of protecting the Jackson County Saints. In retrospect, however, Brigham Young and other participants felt that they learned valuable lessons. In subsequent migrations, the Mormons used the organizational experience gained in Zion's Camp. Most importantly, they had answered the Lord's call (D&C 103). Nine of the first twelve apostles and all of the first Quorum of Seventy (seven presidents and sixty-three members) were later called from the ranks of Camp members.
Zion's Camp marched from eastern Ohio in 1834 to come to the aid of the beleaguered Saints in western Missouri. Its most enduring legacy was the dedication and loyalty it instilled in those who served in the ranks. Many of the nineteenth-century Church leaders who remained faithful to Joseph Smith and Brigham Young were in this camp.
Bibliography
Crawley, Peter, and Richard L. Anderson. "The Political and Social Realities of Zion's Camp." BYU Studies 14 (1974):406-20.
Launius, Roger D. Zion's Camp. Independence, Mo., 1984.
Talbot, Wilburn D. "Zion's Camp." Master's thesis, Brigham Young University, 1973.
LANCE D. CHASE

DANITES FORMED BY CHURCH LEADERS

The Church had already been forcibly removed from Independence Missouri in 1833. Many forceful revelations had ensured the safety of "Zion" in those years but the citizens chose to evict their Mormon neighbors. To add to the Mormon disappointment came the failure of Zions camp between 1833 to 1834 to fulfill what Joseph Smith had predicted. Not only didn't the camp end as predicted it suffered a deadly outbreak of cholera. Back in Kirtland Ohio Joseph Smith was not finding success either. Joseph started his own bank there which he called the Kirtland Safety Society in 1836. With no federal or state approval they began printing their own currency. In 1837 this bank failed and with it the remaining good feelings of the other citizens in Ohio. In a cloud of legal difficulties Joseph traveled to Far West Missouri in January 1838 in what Church historian and prophet Joseph Fielding Smith called a "flight." Here are the names of some of the "faithful" who did not leave the Church. Sidney Rigdon, Hyrum Smith, Thomas Marsh, William McLellin, Lyman Johnson, William Smith, and William W. Phelps.

Joseph planned to restore the united order which would have solved the financial problems of the Church because it required every member to transfer real estate, farms, business, homes, and money to the Church. As he looked around at past failures he determined his past problems were due to "enemies" of the Church both within and without who were close neighbors. Joseph planned to purge key counties of "dissenters." For Joseph Smith in 1838 a dissenter was anyone who would not transfer their property to the him. With this world view, Joseph Smith was in need of a dependable security force with the intention of carrying out the will of the "presidency."

"Church leaders mobilized the Caldwell County militia and prepared to protect themselves. Some members of the Danites, originally organized to assist with Latter-day Saint community development, engaged in paramilitary activity, including burning the headquarters of mobbers at Gallatin and Millport who had threatened their destruction." [Milton V. Backman, Jr., and Ronald K. Esplin, History Of The Church, Encyclopedia of Mormonism].

One of the three witnesses to the Book of Mormon, David Whitmer, had some inside information about the history and development of the early Danites:

"In the spring of 1838, the heads of the church and many of the members had gone deep into error and blindness.... In June, 1838, at Far West, Mo., a secret organization was formed, Doctor Avard being put in as the leader of the band; a certain oath was to be administered to all the brethren to bind them to support the heads of the church in everything they should teach. All who refused to take this oath were considered dissenters from the church, and certain things were to be done concerning these dissenters, by Dr. Avard's secret band.... my persecutions, for trying to show them their errors, became or such a nature that I had to leave the Latter Day Saints;..." [An Address To All Believers In Christ, by David Whitmer, Richmond, Mo., 1887, pp. 27-28].

"That in early June 1838 the Danites organized to expel a number of dissenters from Caldwell County. The dissenters' testimony described the various meetings and activities (such as Sidney Rigdon's "Salt Sermon") that led to the expulsion of the Cowderys, Whitmers, and others from the county. [Stephen C. LeSueur; BYU Studies Vol. 26, No. 2, pg.10].

President Sidney Rigdon made these remarks in his Fourth of July speech:

"But from this day and this hour we will suffer it no more. We take God and all the holy angels to witness, this day, that we warn all men, in the name of Jesus Christ to come on us no more for ever, for from this hour we will bear it no more; our rights shall no more be trampled on with impunity; the man, or the set of men who attempt it do it at the expense of their lives. And that mob that comes on us to disturb us, it shall be between us and them a war of extermination; for we will follow them until the last drop of their blood is spilled; or else they will have to exterminate us, for we will carry the seat of war to their; own houses and their own families, and one party or the other shall be utterly destroyed.... We this day, then, proclaim ourselves free with a purpose and determination that never can be broken, No, never! No, never! No, never!" (Comprehensive History of the Church 1:441)

"The only other major interpretation was advanced by Leland Gentry, first in his 1965 dissertation and later in an article in BYU Studies. Basically Gentry argues that the Danites were real but that they went through three stages of development: (1) in June at Far West and in July at Adam-ondi-Ahman, groups were organized to specifically aid in the expulsion of dissenters from the Mormon communities; (2) from June to mid-October 1838, Danites provided protection for Mormons against mob violence, primarily a defensive movement; and (3) during October 1838, during the "Mormon War," the Danites began to steal from non-Mormons, a stage and activity justified and led by Sampson Avard." [Dean C. Jessee and David J. Whittaker; BYU Studies Vol. 28, No. 1, pg.12]

"They have among them a company, considered true Mormons, called the `Danites,' who have taken an oath to support the heads of the church in all things that they say or do, whether right or wrong." [B. H. Roberts, Comprehensive History of the Church, Vol.1, Ch.35, p.472 - p.473].

ZION MOVED FROM INDEPENDENCE TO "FAR WEST" MISSOURI

On April 26, 1838 a new revelation [D&C 115:7-8, 10-12, 17] which designated Far West as the new“gathering place” for Mormons in Missouri.

July 8, 1838 Smith received Section 119 which instituted the TITHE in place of the UNITED ORDER.

March 6, 1838 Kirtland church is told to exodus to Far West.

In May 1838 Smith and Rigdon began a search for their new homes. The high council failed to raise funds for the trip. There was extreme poverty suffered by Smith’s followers.They traveled under direction of 7 presidents.They left home on July 6, 1838. There were 529 souls, 256 males, 273 females, in 105 families.The migration of over 900 miles.

October 2, 1838 the diminished group arrived at Far West Missouri. On October 3rd they marched to Amrosial Creek finally pitching their tents at the public square of the location Smith called Adam﷓ ondi﷓Ahman.

Hostilities at the August 6, 1838 elections when the regions new population voted in an entirely foreign group of leaders no one knew or trusted. The problem focused on the town of Gallatin. Many believed the 500 Mormons there wanted vengeance for past injuries. 12 Mormons approaching the polling place were clubbed. Citizens from scrounging counties began arriving to “help” those in Far West control their new growing dangerous Mormon population. Smith and 15 other armed leaders arrived at Gallatin the next day.

Joseph Smith Jr. was arrested and brought before Judge Austin King who him after paying a $500 fine.

Governor Boggs linked them with the Indians saying both were conspiring to rebel and called for martial law. He authorized the raising of a force of 2,800 men to meet the threat.

Mormon raiders confiscated a wagon load of arms shipment. Mormon raiders captured three men in charge of the arms shipment took them to Far West and started to try them under a local justice of the peace.

September 21, 1838 militia forces began demanding the Mormons leave the remainder of Missouri by October 21, 1838 using the word exterminate.

October 11, 1838 the church agreed to vacate Missouri with the understanding they would be compensated for their lands and improvements.

Others from outlying areas were forced into Far West through October. Homes were burned.October 24, 1838 was the battle of Crooked River.

Thomas Marsh left the church reporting his dissatisfaction with their “Destruction Company” which he said was burning and destroying.

October 25, 1838 governor Boggs made another violent order against the Mormons in Missouri he used the word “extinction.”

Haun’s Mill massacre was in October 1838 with Bogg’s troops attacking a settlement on Shoal Creek just east of Far West. October 31, 1838 began the siege of Far West by Bogg’s troops. No one could either enter or leave this city.

October 31, 1838 Smith, Pratt and others were arrested. Prisoners were all taken to Independence. They were all allowed to visit families.

November 9th they arrived at Richmond imprisoned in a vacant house. December 1838 the Missouri legislature heard the case. After his trail in Richmond, Smith was transferred to Liberty prison for 6 months.

March 25, 1839 Smith wrote a letter from Liberty which can be read in D&C 121, 122 and 123.

Both Joseph and Hyrum escaped from Liberty moving to Illinois.

April 14-18, 1839 began another exodus of Mormons crossing the Missouri River into Quincy Illinois.

April 8, 1844, Joseph Smith began declaring that "all America" was now to be considered Zion [History of the Church, 6:318-319].

KIRTLAND OHIO GATHERING 1831

Sidney Rigdon had churches in Kirtland and Hiram who people called “ Cambellites.” The Kirtland area was convenient as Mormonism's first large scale " Zion." Professor Bushman says the Cambellites were allowed to embrace Mormonism with no requirement to abandon their previous beliefs. It has been reported that there were about 2,000 Mormons living in Kirtland by the close of 1831. In typical cult fashion, new cult leaders make each shift gradually. After analyzing their sermons, Professor Bushman says the messages of Mormon leaders concentrated on simple New Testament principles during this period. [ibid., p. 180] From that time on Joe and his friends and family were able to support themselves.

TESTIMONY OF PALMYRA NEIGHBORS SIGN AFFIDAVIT 1833

Professor Bushman says two early critics of Mormonism, E.D. Howe and Philastus Hurlbut collected testimonies from Smith neighbors which were signed and dated as affidavits. These men published evidence from first hand witnesses documenting the early history and character of the entire Smith family and the beginnings of Mormonism.

LAND SPECULATIONS

It is reported that when Joseph and his associates began to purchase land in Kirtland, they were able to pay about $1.25 per acre. However, as land was resold later to new Mormon " pilgrims" coming into the area prices went up as high as $2,000.00 an acre! According to the Painsville Telegram, Joe "estimated" his own land holdings had grown to a value of $300,000.00!

EARLY SMITH BANKING OPERATIONS

As increasing amounts of cash flowed into the region, Joe and his friends decided to start their own bank. However Joe apparently failed to see any benefit in obtaining a state charter from State of Ohio to operate their bank! According to state records, they never applied for a charter! One thing that Joe and his friends did secure however was a very fine press. Oliver Cowdery (one of Joseph's scribes in "translating the Book of Mormon") was given the job of securing a press and plates so that the new "bank" could begin printing their own currency. Joseph Smith and Sidney Rigdon's signatures appeared on all of the bills!

To give some idea of the integrity that was being built into this new bank, Mormon apostle Heber C. Kimball was able to purchase $50,000 worth of Kirtland bank notes in exchange for $15.00. As new people arriving in the area expressed doubts about this new "bank," various church leaders would declare, very piously, that the whole venture was from God! As one example, Wilford Woodruff, who later became the fourth president of the church, said this: "I herd (sic) President Joseph Smith Jr. declare in the presence of F. Williams, D. Whitmer, S. Smith, W. Parrish, and others in the deposit office that he had received that morning the word of the Lord upon the subject of the Kirtland Safety Society."

Even though this new bank only started up in the fall of 1836, by January of 1837, just six months before the "bank" became a major scandal, Joseph published this counsel for the church, "In connection with the above Articles of Agreement of the Kirtland Safety Society, I beg leave to make a few remarks to all those who are preparing themselves...for the purpose of building up zion...according to the mind of the Holy Spirit...that you...according to the oracles of God...call on us, and take stock in our safety society...and we would remind them to bring their silver and their gold (not their bank notes) with them, unto the name of the Lord thy God,.... J. Smith Jr."

CHURCH BANKRUPTCY 1837

When the bank failed and went into bankruptcy, Joe resigned from his position of leadership on July 7, 1837. Curiously, it was about this time that he began to feel another call to move "zion" into a new region! Thirteen law suits were filed against Joseph between 1837 and 1839. Charges of counterfeiting were made, as unauthorized money was being coined and printed. At a time when all of the banks in Ohio had a cumulative total of 9.3 million dollars in circulation, the Kirtland bank had nearly four million! Joseph was arrested seven times in the next four months! Loving church people, who had already been swindled out of their life savings, somehow came up with $38,428 required for his bail.

Kirtland Ohio became a model for future "Zions" as the church followed Joe as he ran farther and farther west to escape civil and criminal actions. Joe and his friends controlled and sold land to the incoming " pilgrims," setting up their own banks and mercantile.

EVIDENCE OF LDS COUNTERFEITING

After Joseph and the church left Ohio, some "gathered" into western Missouri, and others into Nauvoo, Illinois. However, new counterfeiting charges followed as they repeated past mistakes. On December 18, 1845 (one year after Joseph's death) several of the twelve apostles, including Brigham Young, were indicted by the Grand Jury with twelve counts of counterfeiting American half dollars, dimes and Mexican dollars. Later, after Joseph was killed, Brigham Young followed in Joe's footsteps. When he found himself facing multiple federal marshals and legal difficulty over counterfeit charges he suddenly felt a all to move farther west! In February 1846 Brigham Young led thousands of families out of their warm homes in an unprepared sneak escape westward from Nauvoo. They crossed an icy Mississippi into the frozen wilderness to the west. Many innocents lost their lives participating in Young's escape.

THE CHURCH TAKES ON A NEW IMAGE IN 1842

Between 1842 and Joe's death in 1844, in the midst of all of his financial difficulty, multiple " gatherings," and legal pressures Joe decided that it was time for the church to have a new image! Some say that Joseph just needed something to get his enemies focus off of him. During this time, Joe announced some major changes in doctrine and practice. Up until this time, even Mormon historians reluctantly report that the only thing Joseph and his friends had been teaching were simple New Testament Bible themes about discipleship. Then suddenly in the final few years of Joe's life, all of the most radical doctrines that have made Mormonism so infamous were made public for the first time. These are some of the major changes of that period:
· Book of Abraham
· First Vision [later version with two gods]
· New Plural Tritheistic Godhead
· Men Can Become gods
· Men Can Have Many Wives [polygamy]

CHANGES IN THEOLOGY

These changes were at the same time so fundamental and radical that their introduction presented new sets of problems. For example, when Joe released the first edition of the Book of Mormon in 1830, that book presented one God, who was a spirit. So during this period of revolutionary change, Joe had to go back into the Book of Mormon and make 3915 changes to the " most correct book on earth."

KING FOLLETT DISCOURSE 1844

Joseph Smith's changes in theology climaxed just weeks before his death when he preached his historic KING FOLLETT DISCOURSE. This long address made public many changes Smith had been contemplating since 1842. He changed the nature of God and humanity and bridged the two as being creatures.

“FIRST VISION” ACCOUNTS

As a Mormon missionary I was always most proud of this feature of my faith. It was years after I came to Christ before I discovered the foundational problems with Joseph Smith's "First Vision." But scholars who have studied the way this vision unfolded in the context of LDS Church history have seen at least 10 differing versions of the same event.

Contrasting versions can be seen online at The Institute for Relilgious Research at http://www.irr.org. They have included research by Joel B. Groat who made a full study of these ten versions. His work documents the development of these accounts as they were presented in their original historical context. He also included the full language of all ten versions. Because so many are confused about these vision accounts I included all ten at the bottom of this page. All can be read by clicking TEN FIRST VISIONS.

Two Gods

Joseph Smith, the founding prophet of the Church of Jesus Christ of Latter-day Saints, claimed that as a 14-year-old boy he had a vision of God the Father and Jesus Christ. The official account of this first vision found in Mormon Scripture was not recorded by Joseph Smith until 1838, 18 years after the supposed event. However, for years before this, Joseph, and his close associates did talk about his early visionary experiences. These earlier accounts contain significant variations from the official First Vision account.

TEN ACCOUNTS OVERVIEW CHRONOLOGY

· 1827 — Account of Joseph Smith, Sr., and Joseph Smith, Jr., given to Willard Chase, as related in his 1833 affidavit. This full account can be seen at FIRST ACCOUNT.

· 1827 — Account by Martin Harris given to Rev. John Clark, as published in his book Gleanings by the Way, printed in 1842. This full account can be seen at ACCOUNT TWO.

· 1830 — Interview of Joseph Smith by Peter Bauder, recounted by Bauder in his book The Kingdom and the Gospel of Jesus Christ. This full account can be seen at ACCOUNT THREE.

· 1832 — Earliest known attempt at an ‘official’ recounting of the ‘First Vision, from History, 1832, Joseph Smith Letterbook 1, pp.2,3, in the handwriting of Joseph Smith. This full account can be seen at ACCOUNT FOUR.

· 1834-35 — Oliver Cowdery, with Joseph Smith’s help, published the first history of Mormonism in the LDS periodical Messenger and Advocate, Kirtland, Ohio, Dec. 1834. This full account can be seen at ACCOUNT FIVE.

· 1835 — Account given by Joseph Smith to Joshua the Jewish minister, Joseph Smith Diary, Nov. 9, 1835. This full account can be seen at ACCOUNT SIX.

· 1835 — Account given by Joseph Smith to Erastus Holmes on November 14, 1835, originally published in the Deseret News of Saturday May 29, 1852. This full account can be seen at ACCOUNT SEVEN.

· 1838 — This account became the official version, now part of Mormon Scripture in the Pearl of Great Price, Joseph Smith — History, 1:7-20. Though written in 1838, it was not published until 1842 in Times and Season, March 15, 1842. This full account can be seen at ACCOUNT EIGHT.

· 1844 — Account in An Original History of the Religious Denominations at Present Existing in the United States, edited by Daniel Rupp. Joseph Smith wrote the chapter on Mormonism. This full account can be seen at ACCOUNT NINE.

· 1859 — Interview with Martin Harris in Tiffany’s Monthly in 1859 in New York. This full account can be seen at ACCOUNT TEN.

THREE STAGE EVOLUTION FROM
MONOTHEISM TO POLYTHEISM

Stage One 1830-1839

Joseph Smith’s earliest revelations, the 1830 Book of Mormon, the 1833 Book of Commandments, the 1835 Doctrine and Covenants, and his earliest history and journals all agree in reflecting monotheism. The Lectures on Faith prepared between 1832-1835 for use in training leaders of the restoration were monotheistic. The Book of Mormon states, “yea, there is a true and living God. Now Zeezrom said: is there more than one God? And he answered, No!” [Alma 11:26-29]. An early 1830 revelation from the Doctrine and Covenants says, “he gave them commandments that they should love and serve him, the only living and true God” [D&C 20:19].

Stage Two 1839

Doctrine and Covenants Section 121 was given under the date of March 30, 1839. It for the first time raised a question about whether more than one God existed. “A time to come in the which nothing shall be withheld, whether there be one God or many gods, they shall be manifest.” D& C 121:28

Stage Three 1842-1844

On March 1, 1842 Smith published the Wentworth letter which for the first time included two gods in the first vision in his Times & Seasons periodical. In that same edition Smith also began to publish the text and facsimiles of the Book of Abraham in bi-weekly installments. The Book of Abraham rewrote creation accounts adding polytheism. The March 1st edition included what the LDS now call chapters 1-2:18. The March 15th edition published the remainder of the book from 2:19-5:21. The next year on October 2, 1843 Smith gave D&C 130:3, 22 which corrected Apostle Orson Hyde’s theology on the nature of God, Christ and Holy Ghost. This change in verses 3 and 22 take an anthropomorphic view of God and a three god Godhead instead of a Trinity with one God in three persons. The next year in April 1844 Smith delivered his “King Follet Discourse” which was fully polytheistic adding that man can become god which was confirmed in the Doctrine and Covenants Section 131:2 and throughout Section 132.

EVIDENCE FOR THE LATENESS OF THE “FIRST VISION”

As a charismatic cult leader, much of Smith’s activities were never far from the watchful eye of the observing press. His claim for visions are documented within the historical context in which they were given. Historians say Joe and his followers were avid writers so there is always abundant evidence from their own journals, family dairies, the official church’s historical narrative, as well as external evidence from newspaper articles, court records, and the writings of historians.

These sources of information agree in saying prior to 1832 there is no evidence that Joe or anyone connected with Mormonism ever mentioned a “first vision” prior to Joe’s experience with Moroni’s claimed appearance in 1823. It is also important to realize that the LDS church suppressed both of the earlier versions until after the 1832 account became public in 1965 and the 1835 was discovered in 1971. Another important issue we need to remember as we study these accounts is that no one began to hear about this claimed “first vision” until after it was announced publicly in 1842.

Dr. Hugh Nibley, of Brigham Young University wrote that Joseph Smith did not publish this 1838 version of the first vision until 1842 when he included it in the Mormon publication Times and Seasons.

CURRENT MORMON ANSWERS TO THE VARIATIONS

Current Mormon research is trying to find answers for the vast differences between the visions. Milton V. Backman, Jr., in 1983 admitted four varying accounts and gave these reasons for the differences, “As one reads the full text of the four accounts of the First vision, he should remember that the accounts are of various lengths, were prepared under different circumstances at different periods in the life of the Prophet, and were addressed to different audiences. It is not surprising, therefore, that each of them emphasize different aspects of his experience. When Latter-day Saints today explain this remarkable vision to others, their descriptions often vary according to the audience of circumstances that prompt such recitals. If one were relating the incident to a group of high priests, for example, he would undoubtedly tell it somewhat differently than he would to individuals who had never heard of Joseph Smith or the restoration of the gospel..”

SMITH’S TURN FROM ONE WIFE TO MANY WIVES

In the earliest years both the Doctrine and Covenants and the Book of Mormon held strong affirmation of the biblical model of marriage which was to be one man and one wife. The Book of Mormon pointed to Solomon and David as evil examples because they many wives and concubines [Jacob 2:23-24].

The 1835 Doctrine and Covenants also denounced the practice saying “inasmuch as the church of Christ has been reproached with the crime of fornication, and polygamy: we declare that we believe, that one man should have one wife; and one woman, but one husband, except in the case of death, when either is at liberty to marry again” [D&C 101:4].

This section of the Doctrine and Covenants remained in every published edition until Section 132 was included in 1876 which along with 131:2 claimed the only way to the highest level of the Celestial Kingdom after death was through polygamy. After 1876 we see the section forbidding polygamy being removed.

Not everyone agrees as to when polygamy was initiated in the church. One evidence is in the way Oliver Cowdery condemned Joe for his relationship with Fanny Alger in January 1838. Andrew Jensen, the assistant church historian listed Alger as one of Smith’s wives who were actually officially sealed to Smith in the temple.

An early revelation published in the Doctrine and Covenants in 1830 said, “all old covenants have I caused to be done away with” [D&C 22:2]. This was interpreted in benign ways in the first seven years of church history. But evidence suggests after it became clear in Joe’s mind that there were many gods, that those gods all had multiple "goddess" wives, he began receiving new revelations that set aside the sanctity of his own marriage and opened it up to the addition of new wives. Later confirming revelations claimed the god of this earth was once was a fallen man. Another said the only way man could only become like god was by taking on multiple wives [D&C 131:2]. God told Smith that concubines and plural wives were his will for mankind [Section 132]. By the time of this revelation in 1843 the evidence suggests Smith already had several wives.

The departures from the one God of the Bible to many gods brought with it the opening of Mormon marriages for new wives. In the early years this turned out to be too radical even for some of Joe's oldest friends. In a letter from Oliver Cowdery dated January 21, 1838, he charges Joe with having an immoral relationship with his neighbor's daughter, Fanny Alger, who later appears in history as one of Joseph's polygamist wives.

Although the revelation was not recorded or announced before July 12, 1843, Joseph and Fanny were apparently sealed together as a polygamists well before the public announcement of the revelation. The official church historian listed 27 women who were sealed to Joseph Smith (including Fanny), while others list 48 wives. If Joe had only begun collecting wives from June 12, 1843, it seems improbable to think Smith could have accumulated either 27 or 48 wives in those few months before his death in June of 1844.

1830 BOOK OF MORMON FORBIDS POLYGAMY

Jacob 2:23-24 23. But the word of God burdens me because of your grosser crimes. For behold, thus saith the Lord: This people begin to wax in iniquity; they understand not the scriptures, for they seek to excuse themselves in committing whoredoms, because of the things which were written concerning David, and Solomon his son. 24. Behold, David and Solomon truly had many wives and concubines, which thing was abominable before me, saith the Lord.

THE 1835 DOCTRINE & COVENANTS FORBID POLYGAMY

The 1835 Doctrine & Covenants had a "Marriage Section" in Section 101. It very strongly forbid polygamy in verse 4.

Inasmuch as the church of Christ has been reproached with the crime of fornication, and polygamy: we declare that we believe, that one man should have one wife; and one woman, but one husband, except in the case of death, when either is at liberty to marry again” [D&C 101:4].

Section 101 was never printed in later versions by the Utah church. It was removed in the 1876 edition.

RADICAL CHANGE BEGAN WITH SECTION 132 DATED JULY 1843

D&C 132:1-4 1. Verily, thus saith the Lord unto you my servant Joseph, that inasmuch as you have inquired of my hand to know and understand wherein I, the Lord, justified my servants Abraham, Isaac, and Jacob, as also Moses, David and Solomon, my servants, as touching the principle and doctrine of their having many wives and concubines. 2. Behold, and lo, I am the Lord thy God, and will answer thee as touching this matter. 3. Therefore, prepare thy heart to receive and obey the instructions which I am about to give unto you; for all those who have this law revealed unto them must obey the same. 4. For behold, I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory.

JOSEPH SMITH MOVED TO A DIFFERENT GOD

The one condemned Old Testament polygamy as a crime and a whoredom. But just thirteen years later we are to believe God now not only did not mean to condemn this action but reward it with his highest level of reward in the next life. Suddenly in 1843 we see Abraham, David, and Solomon all as having received their wives plural wives from God himself [D&C 132:1, 3, 4, 19, 20, 34, 35, 37, 39, 52, 60-62].

To Emma, Joseph’s first wife God said, “And let mine handmaid, Emma Smith, receive all those that have been given unto my servant Joseph, and who are virtuous and pure before me; and those who are not pure, and have said they were pure, shall be destroyed, saith the Lord God” [D&C 132:52].

With the coming of this revelation there began a systematic destruction of families close to the leadership of Joseph Smith. The 1982 version of the Doctrine and Covenants in its introduction to Section 132 says “although the revelation was recorded in 1843, it is evident from historical records that the doctrines and principles involved in this revelation had been known by the Prophet since 1831.”

EVIDENCE FOR BIBLICALLY STRANGE MARRIAGES

FANNY ALGER
Fanny was probably one of Joseph Smith's first polygamist wives. They were together from the Kirtland Ohio period.

MELISSA LOT’S TESTIMONY
One of Joe's younger brides named Melissa Lot passed on this story of her whirlwind courtship with him, "...when a girl, she sewed for Emma Smith and took care of the children. Joseph had to pass through her room to go to Emma's room. She said Joseph never had sexual intercourse with her but once and that was in the daytime, saying he desired her to have a child by him. She was barefooted and ironing when Joseph came in, and the ceremony was performed in the presence of her parents."

EMILY DOW PARTRIDGE TESTIMONY
“I was married to Joseph Smith on the 4th of March 1843, Elder Heber C. Kimball performing the ceremony. My sister Eliza was also married to Joseph a few days later. This was done without the knowledge of Emma Smith. Two months afterward she consented to give her husband two wives, providing he would give her the privilege of choosing them. She accordingly chose my sister Eliza and myself, and to save family trouble Brother Joseph thought it best to have another ceremony performed. Accordingly on the 11th of May, 1843, we were sealed to Joseph Smith a second time, in Emma’s presence. From that very hour, however, Emma was our bitter enemy.”

SMITH’S "CONNUBIAL" RIGHTS
As Joseph released the revelations on plural marriage, some of the language of that revelation stated that all old covenants previous to this new one were done away with. It wasn't very long before Joe and his friends began to apply this language to their existing marriages. The fact that Joe began to come around and ask the other leaders of the church for their wives is well documented.

TESTIMONY OF HEBER C. KIMBALL

From the Life of Heber C. Kimball, an apostle and grandfather of a later president of the church Spencer W. Kimball, we read this account of this sad stage in the history of the church, "Three days he fasted and wept and prayed. Then, with a broken and a bleeding heart, but with soul self-mastered for the sacrifice, he led his darling wife to the prophet's house and presented her to Joseph."
Wilhelm Wyl however gives us a different view of this same account, "Joseph Smith finally demanded the wives of all the twelve apostles that were at home then in Nauvoo.... Vilate Kimball, the first wife of Heber C. Kimball...loved her husband, and he...loved her.... They thought that the command to obey the Lord must be obeyed in some way, and a 'proxy' way suggested itself to their minds. They had a young daughter only getting out of girlhood, and the father...asked Joe if his daughter wouldn't do as well as his wife. Joe replied that she would do just as well, and the Lord would accept her instead. The half-ripe bud of womanhood was delivered over to the prophet."
This transaction was verified in The Life of Heber C. Kimball, "Soon after the revelation was given, a golden link was forged whereby the houses of Heber and Joseph were indissolubly and forever joined. Helen Mar, the eldest daughter...was given to the prophet in the holy bonds of celestial marriage."

ANN ELIZA YOUNG’S TESTIMONY

“Joseph not only paid his addresses to the young and unmarried women, but he sought spiritual alliance with many married ladies. He taught them that all former marriages were null and void, and that they were at perfect liberty to make another choice of a husband.”
“One woman said to me not very long since, while giving me some of her experiences in polygamy: the greatest trial I ever endured in my life was living with my husband and deceiving him, by receiving Joseph’s attentions whenever he chose to come to me.”
“Some of these women have since said they did not know who was the father of their children.”

PATTY BARTLETT SESSIONS’ TESTIMONY
“I was sealed to Joseph Smith for both time and eternity. I was sealed to Joseph Smith by Willard Richards March 9, 1842 in Newell K. Whitney’s chamber Nauvoo for time and all eternity. Sylvia my daughter was present when I was sealed to Joseph Smith.” Patty was the wife of David Sessions when she entered into this marriage. Sylvia Lyon was the wife of Windsor J. Lyon. Both mother and daughter were wed to Smith.

MARY ELIZABETH ROLLINS LIGHTNER’S TESTIMONY
“Joseph said I was all his before I came here and all the Devils in Hell should never get me from him. I was sealed to him in the Masonic Hall by Brigham Young in February 1842 and then again in the Nauvoo Temple by Heber C. Kimball.” Mary was the wife of Adam Lightner when this marriage occurred.

JOSEPH SMITH MARRIED FIVE PAIRS OF SISTERS
Fawn Brodie documented that “the prophet married five pairs of sisters: Delcena and Almera Johnson, Eliza and Emily Partridge, Sarah and Maria Lawrence, Mary Ann and Olive Frost, and Prescinda and Zina Huntington. Patty and Sylvia Sessions were mother and daughter.”

BOOK OF ABRAHAM INTRODUCES POLYTHEISM

On July 3, 1835 a Mr. Chandler arrived in Kirtland Ohio with his traveling circus. Chandler's circus included Egyptian artifacts with mummies and some mysterious Egyptian writings that Joe found interesting! Since Chandler wouldn't sell the writings separate from the whole circus, Joe purchased the entire show from Chandler. Seven years later in 1842, he began releasing " translations" from those Egyptian writings that Joe said substantiated the revelations he was publishing that justified his teachings on new multiple gods and wives. The Mormon Church canonized his translations as a part of the Pearl of Great Price. In 1842 there were few scholars in the world able to verify Joe's claim that he could translate hieroglyphics with his "seer stone."

Part of the problem has been the fact that the church lost the original Egyptian manuscripts in the exodus from Nauvoo. But on November 27, 1967, when the original papyri that Joe had used as the source for the Book of Abraham suddenly reappeared in a Chicago Museum, Egyptologists put an end to the myth that Joe could "translate" Egyptian.

This has created a huge problem for modern LDS scholars who now recognize that their church has canonized portions of the Egyptian Book of the Dead. To their credit, the RLDS Church repudiated their link with the manuscripts in 1967.

Soon professional Egyptologists began publicly releasing translations of Joe’s papyrus that did not agree with his own. Dr. Klaus Baer of the University of Chicago Oriental Institute made a detailed analysis. He dated the papyri as being after B.C. 500 and not contemporary with Abraham at all. He identified all of the fragments as being portions of three original papyrus volumes. He has identified them as common funerary documents from the Book of Breathings and the Book of the Dead. By His Own Hand, IRR, 1985, Charles Larson, p. 61 Smith’s Final Prophecy. Joe's final prophecy was printed in the Nauvoo Neighbor just eight days before his death on June 27, 1844, "I therefore in behalf of the Municipal Court of Nauvoo, warn the lawless...as sure as there is a God in heaven, we shall ride triumphant over all oppression. Joseph Smith, Mayor."

THE DEATH OF JOSEPH SMITH 1844

WAS JOSEPH SMITH A MARTYR?
Later revelations, histories and even the Mormon Hymnal claim Joseph Smith Jr. was a true martyr. Modern Mormon historians have described Joe’s death in the Carthage jail as if he died like a "lamb to the slaughter."

Historians however report that Joe went into jail as a fugitive of justice. His latest offence concerned a printing office that had set up business in Nauvoo, and had begun to tell a little too much truth about Joe's new doctrines, wives, wife-sharing, and counterfeiting. Smith had the press destroyed! At this offense, the governor could stand no more and he declared Nauvoo under marshal law, and arrested Joe.

Joseph and his brother Hyrum were being confined in the "debtors apartment" of the Carthage jail. There they were given some comfort, and allowed access to friends. On June 27, 1844 about 140 masked men (concerned about more escape rumors) stormed the jail and started upstairs where Joe and his friends were.

According to the account from the official History of the Church, "...immediately there was a little rustling at the outer door of the jail, and a cry of surrender, and also a discharge of three or four firearms followed instantly.... Joseph sprang to his coat for his six-shooter. Hyrum for his single barrel.... When Hyrum fell, Joseph exclaimed, "Oh dear, brother Hyrum!" and opening the door a few inches he discharged his six shooter in the stairway...two or three barrels of which missed fire. Joseph seeing that there was no safety in the room... sprang into the window when two balls pierced him from the door...."
John Taylor, who was in the cell with Joe and Hyrum, described Joe's final moments this way, "He...instantly arose, and with a firm, quick step, and a determined expression of countenance, approached the door, and pulling the six-shooter . . . from his pocket, opened the door slightly, and snapped the pistol six successive times, only three of the barrels, however, were discharged. I afterwards understood that two or three were wounded by these discharges. Two of whom, I am informed died." Mormon historians like to say Joe went to his death as a lamb to the slaughter, but really he went out with a pretty good fight!

BRIGHAM YOUNG TAKES CHURCH WEST

WESTWARD CALL TO A NEW GATHERING
Brigham Young followed the patterns set by Joe. He found a new gathering place further west. He introduced his own currency and constructed his home and store across the street from the temple with his back door facing the tithing house.

BRIGHAM YOUNG'S WEALTH
All within this same geometric complex was also the " bishop's storehouse" where the church kept its stores. Historians say that for many years from his front door Brigham ran one of the only stores in Utah! As his people traded valuable goods into Brigham’s store he liked to exchange back with them with LDS currency.

Brigham Young was a millionaire before his death. Many say he prospered because he was able at will to " borrow" from the tithing office whenever he wanted to make an investment. When the investment paid off, Young took the profit paying back the debt but with no interest.

MODERN LDS BANKING HABITS?
As the LDS church matured and prospered over the last century, it has been reported that their banking habits improved. However, as recently as 1993 we read that when President Ezra Taft Benson became sick, that in May of 1989 all of the signature power of that mega corporation was turned over to Gordon B. Hinckley and Thomas S. Monson with a signature produced by Benson's signature machine! Some openly questioned the validity of that signature. The decision to transfer power was made with no public announcement even though this is Utah's most powerful corporation!

CHRISTIAN RESPONSE TO JOSEPH SMITH AS A “PROPHET”

At the time of the closing of the canon of the Old Testament Law we God sharing with his people some important information. Both God and Moses knew there must be new genuine prophets who would be sent by God. We see the evidence of the arrival of those prophets or covenant enforcers throughout the remainder of the Old Testament.

A key question every generation would have as they were faced with a new prophet was the crucial issue of how God’s people were to tell his genuine prophets apart from the prophets of the world which were and are always around issuing bold but false proclamations.

The key passage Moses wrote down which has been well preserved for all these centuries is in Deuteronomy.

"If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, and the sign or the wonder comes true, concerning which he spoke to you, saying, "Let us go after other gods whom you have not known and let us serve them,' you shall not listen to the words of that prophet or that dreamer of dreams; for the LORD your God is testing you to find out if you love the LORD your God with all your heart and with all your soul. "You shall follow the LORD your God and fear Him; and you shall keep His commandments, listen to His voice, serve Him, and cling to Him. "But that prophet or that dreamer of dreams shall be put to death, because he has counseled rebellion against the LORD your God who brought you from the land of Egypt and redeemed you from the house of slavery, to seduce you from the way in which the LORD your God commanded you to walk. So you shall purge the evil from among you.” Deut 13:1-5

Deuteronomy is known as the “second law” because after the writing of these first five books God wanted to repeat in a way that added final authority to the main themes he cared about sharing. If we look back earlier into the law we can study the places where these same issues were taught.

“He said, "Hear now My words: if there is a prophet among you, I, the LORD, shall make myself known to him in a vision. I shall speak with him in a dream” [Num. 12:6].

God calls and raises up his prophets taking the initiative. If we study this whole chapter of Numbers we see in context, a few of God’s own people had become deluded into thinking they were prophets. They may have experienced God in the desert and in Egypt but now they thought this made them prophets too. Miriam was the one who placed Moses in the Nile and followed him until he was rescued by one in Pharaohs household. Yet she mistook her experience with God to equating herself as being someone who was equal with Moses in receiving revelation for God’s people and the world.

The difference between Moses and Miriam was that Moses did not call himself. Moses was not out seeking the burning bush. Instead we see God surprise Moses in the wilderness. It was God who sought Moses. This is the Biblical pattern for revelation. Moses’ response was not having to fight off demons. Moses' God was Sovereign and instead we see him taking off his shoes because of God's holiness.

We see the same pattern throughout both testaments. Saul was not seeking to have a religious experience with Jesus Christ on the Damascus Road, it was Jesus who sought Saul. Saul’s response was repentance and a yielded life. Paul he faithfully followed Christ, wrote half the New Testament and carried his gospel into Europe.

"You shall be blameless before the LORD your God. "For those nations, which you shall dispossess, listen to those who practice witchcraft and to diviners, but as for you, the LORD your God has not allowed you to do so. "The LORD your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him. "This is according to all that you asked of the LORD your God in Horeb on the day of the assembly, saying, "Let me not hear again the voice of the LORD my God, let me not see this great fire anymore, or I will die.' "The LORD said to me, "They have spoken well. "I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him. "It shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him.. "But the prophet who speaks a word presumptuously in My name which I have not commanded him to speak, or which he speaks in the name of other gods, that prophet shall die.' "You may say in your heart, "How will we know the word which the LORD has not spoken?' "When a prophet speaks in the name of the LORD, if the thing does not come about or come true, that is the thing which the LORD has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him.” Deut 18:13-22

In both Deuteronomy passages we see at the heart of God a hatred for the presumptuously self called and those who introduce polytheism. We see in the middle of this second warning a promise that in the future God would raise up a future prophet who would be genuine [Deu. 18:15]. Yet God’s holiness rejects those who “uses divination, one who practices witchcraft, or one who interprets omens, or a sorcerer, or one who casts a spell, or a medium, or a spiritist, or one who calls up the dead” [Deut. 18:10-11].

DIVINATION IS DIFFERENT FROM GENUINE PROPHETIC ACTIVITY
The word divination comes from the Hebrew word keh'-sem which is the activity of false prophets in seeking knowledge of the future that has not been granted by genuine revelation. It means also an oracle and witchcraft. The words “practices omens” comes from `anan in Hebrew which means to conjure, practice fortune telling, or to observe times. The word “sorcerer” comes from nachash which again means to observe signs in a way that enabled one to tell fortunes as a divination. The word “witchcraft” comes from kashaph meaning to practice witchcraft or sorcery. God is holy, these things are detestable to God whose holiness can not allow him to have a relationship with those who practice these things. If we examine the life of Joseph Smith weighing the evidence of the things he has prophesied we must admit his ministry was very different from that of a genuine prophet.

EVIDENCES OF SMITH’S PROPHETIC CALL WEIGHED
1. It was Joseph Smith who initiated his first vision experience not God. In his early accounts we see him being enveloped by dark powers. We do not see Smith removing his shoes because he was in the presence of a holy God. This prophetic calling is unlike the calling of Moses, Saul, or of any genuine prophet in the Bible.

2. Smith introduced many strange gods into Mormonism when he published his Book of Abraham in 1842. In doing so, he caused later Mormons to unknowingly “canonized” the Egyptian Book of the Dead as one of their four standard works. Mormon scholars at FARMS today seem to be trying to defend the evidence that Smith’s papyri came from the Book of the Dead instead of quickly distancing themselves from it.

3. The 1830 Book of Mormon was not polytheistic. But later, in 1842 we see Smith himself linking it with ruins and writings found in central America. That has paved the way for modern Mormon followers of the Book of Mormon to see a connection between the ancient Maya and the Book of Mormon. Many see the ruins and writings and even the Mayan Book of the Dead as somehow being related to Jesus Christ. These early Maya were paganistic and polytheistic. Many Mormon scholars at FARMS are defending Maya writings instead of fleeing from this idolatry.

4. None of Joseph Smith’s prophesies were genuine. Tragically, we see a whole generation of his followers migrating half way across the continent in search of Zion. They gave up farms, businesses and jobs to follow Smith because he promised once they arrived in Zion they would be beyond the power of their enemies. Thousands followed him into shame and ruin. Because many are confused over Mormon history, I included a brief chronology of Joseph Smith's life and some major LDS events.

JOSEPH SMITH'S TIME LINE

1805 Joseph Smith was born.
1820 First Vision?
1823 Angel Moroni appeared to Smith
1826 Smith arrested for divining with seer stone.
1827 Joseph Smith Sr. testified about a strange account of the First Vision account.
1827 Martin Harris testified of another strange First Vision Account. 1827 Smith marries Emma Hale.
1827 Receives gold plates on September 22.
1827-1830 Translated the Book of Mormon.
1828 Joined the Methodist Church.
1830 Book of Mormon first published.
1830 Church of Jesus Christ started on April 6
1830 Joseph Smith authored a strange version of the First Vision.
1831 Smith moves to Kirtland Ohio1833 Smith’s revelations published in Book of Commandments.
1832 Earliest ‘official’ First Vision that differs from the current account.
1833 Mormons driven out of Jackson County MO.
1834-35 Oliver Cowdery, wrote a strange First Vision account.
1835 Smith’s revelations reprinted with changes in the Doctrine and Covenants.
1835 Smith receives the papyrus he said contained the Book of Abraham.
1835 Strange account of the First Vision given by Joseph Smith to Joshua the Jewish minister.
1835 Account of First Vision given by Joseph Smith to Erastus Holmes.
1836 Kirtland temple dedicated1836 Smith gets revelation to form a bank in Kirtland.
1837 Kirtland Bank failed1837 Smith and Rigdon guilty of illegal banking operations1837 Oliver Cowdery accuses Smith of adultery with Fanny Alger.
1838 Smith flees from Kirtland to avoid legal actions against him in Ohio.
1838 Smith starts the Danites1838 Mormons gather at Far West Missouri.
1838 Mormons massacred at Haun’s Mill1838 Smith surrenders to Missouri militia.
1838 Joseph Smith wrote the official account of the First Vision now canonized.
1838 Smith charged with treason, murder, arson, burglary, robbery, larceny and perjury.
1839 Smith escapes jailers to Illinois1839 Smith starts new gathering in Nauvoo Illinois.
1841 Smith has revelation on Nauvoo temple as well as on baptism for the dead.1841 Smith is secretly practicing polygamy.
1842 Smith published his translation of the Book of Abraham.
1842 Smith joins Masonic lodge1842 Smith introduces a new temple endowment ceremony.
1843 Smith dictates his revelation allowing plural marriage.
1844 Smith organizes Council of Fifty.
1844 Daniel Rupp wrote an account of the First Vision in his Original History of the Religious Denominations in the United States.
1844 Smith runs for president of the United States.
1844 Smith delivers the famous King Follet discourse.
1844 Nauvoo Expositor, operated by enemies of Smith reveal Smith’s lifestyle that includes secret polygamy.
1844 Smith has the Expositor destroyed including press and type.
1844 Smith is charged with rioting.
1844 Both Joseph and Hyrum Smith held in Carthage Jail.
1844 Smith brothers both die in a shoot-out with a mob intent on executing Joseph.

UTAH CHURCH TIME LINE

1844 Brigham Young takes over what later will be the Utah church and others splinter into others that form several independent groups.
1845 State of Illinois who were so sympathetic to the Mormon people suffering in Missouri now repeals the city charter for Nauvoo.
1846 New leaders of the church are under indictment for counterfeiting are forced to vacate Nauvoo and head west beyond current law enforcement.
1846 Mormons create temporary settlements in what was later called Iowa and Nebraska.
1847 Mormons begin arriving in the territory of Utah.
1852 Brigham Young admits publicly Utah Mormons both believe and practice polygamy.
1857 Young begins teaching “blood atonement.”
1857 Federal troops are sent to Utah to put down the Mormon rebellion.
1857 Utah Mormons drive off government cattle and burn army wagons to slow their arrival into Utah’s central valleys.
1858 Utah war ends1858 Brigham Young and other leaders are charged with treason against the United States government.
1858 Young and others are given a pardon by the president of the United States.
1859 Martin Harris shared about the First Vision in Tiffany’s Monthly in New York.
1862 Federal law was passed defining plural or polygamous marriages as bigamy and declared them to be a crime.
1877 Brigham Young died1880 John Taylor became the third president of the church.
1882 The Edmunds Anti-Polygamy bill became law which disfranchised those polygamists.
1887 John Taylor remained in hiding until his death in 1889.
1889 Wilford Woodruff became the fourth president.
1889 Woodruff gives revelation stating no one should yield to the government over their polygamous marriages.
1890 Woodruff had a revelation saying it was time to yield issuing the Manifesto which is still published in the Doctrine and Covenants.
1898 Lorenzo Snow became the fifth president of the LDS church.
1901 Joseph F. Smith becomes the sixth president.
1904 Reed Smoot case demonstrated the Mormon Church was still at that time secretly carrying on with polygamy.
1906 Joseph F. Smith found guilty of unlawful cohabitation.
1918 Heber J. Grant became the seventh president of the church.
1945 George Albert Smith became the eighth president of the church.
1951 David O. McKay became the ninth president.
1967 Teaching about blacks being cursed as to receiving the priesthood becomes a central issue.
1968 Noted Egyptologists acknowledge newly refound Abraham papyri were falsely related to what the church calls the Book of Abraham.
1970 Joseph Fielding Smith becomes the tenth president.
1972 Harold B. Lee becomes the eleventh president.
1973 Spencer W. Kimball becomes the twelfth president.
1978 Kimball claims new revelation allowing blacks to hold priesthood.
1981 New version of the Book of Mormon published removing some racists language based on color issues.
1985 Ezra Taft Benson becomes the thirteenth president.
1988 Howard W. Hunter became the fourteenth president.
1995 Gordon B. Hinckley became the fifteenth president.