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Difference between revisions of "Mormonism and Wikipedia/Joseph Smith, Jr./1831 to 1838"
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When Smith moved to [[Kirtland, Ohio]] in January 1831, | When Smith moved to [[Kirtland, Ohio]] in January 1831, | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|pp=98–99, 116, 125}} (Smith first lived with [[Newel K. Whitney]] in Kirtland, then moved in with John Johnson in 1831 in the nearby town of [[Hiram, Ohio]], and by 1832 had secured a large estate in Kirtland). | + | #*{{Harvtxt|Brodie|1971|pp=98–99, 116, 125}} (Smith first lived with [[Newel K. Whitney]] in Kirtland, then moved in with John Johnson in 1831 in the nearby town of [[Hiram, Ohio]], and by 1832 had secured a large estate in Kirtland). |
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*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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his first task | his first task | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|p=98}} (citing LDS D&C 50 {{Harv|Phelps|1833|pp=119–23}} as Smith's "first important revelation in Kirtland"). | + | #*{{Harvtxt|Brodie|1971|p=98}} (citing LDS D&C 50 {{Harv|Phelps|1833|pp=119–23}} as Smith's "first important revelation in Kirtland"). |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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was to bring the Ohio congregation within his own religious authority | was to bring the Ohio congregation within his own religious authority | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|pp=99–100}} (stating that Smith "appealed as much to reason as to emotion," and referred to Smith's style as "autocratic" and "authoritarian," but noted that he was effective in utilizing members' inherent desire to preach as long as they subjected themselves to his ultimate authority); {{Harvtxt|Remini|2002|p=95}} ("Joseph quickly settled in and assumed control of the Kirtland Church."). | + | #*{{Harvtxt|Brodie|1971|pp=99–100}} (stating that Smith "appealed as much to reason as to emotion," and referred to Smith's style as "autocratic" and "authoritarian," but noted that he was effective in utilizing members' inherent desire to preach as long as they subjected themselves to his ultimate authority); {{Harvtxt|Remini|2002|p=95}} ("Joseph quickly settled in and assumed control of the Kirtland Church."). |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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by quashing the new converts' exuberant exhibition of [[spiritual gift]]s. | by quashing the new converts' exuberant exhibition of [[spiritual gift]]s. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|p=99}} (gifts included hysterical fits and trances, frenzied rolling on the floor, loud and extended [[glossalalia]], grimacing, and visions taken from parchments hanging in the night sky); {{Harv|Bushman|2005|pp=150–52}}. | + | #*{{Harvtxt|Brodie|1971|p=99}} (gifts included hysterical fits and trances, frenzied rolling on the floor, loud and extended [[glossalalia]], grimacing, and visions taken from parchments hanging in the night sky); {{Harv|Bushman|2005|pp=150–52}}. |
|response= | |response= | ||
*Bushman, p. 151: "Joseph had to restrain the excesses without discouraging spiritual gifts altogether." | *Bushman, p. 151: "Joseph had to restrain the excesses without discouraging spiritual gifts altogether." | ||
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Rigdon's congregation of converts included a prophetess that Smith declared to be of the devil. | Rigdon's congregation of converts included a prophetess that Smith declared to be of the devil. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|p=100}} (noting that the prophetess, named Hubbel, was a friend of Rigdon's) | + | #*{{Harvtxt|Brodie|1971|p=100}} (noting that the prophetess, named Hubbel, was a friend of Rigdon's) |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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Prior to conversion, the congregation had also been practicing a form of [[Christian communism]], and Smith adopted a communal system within his own church, calling it the [[United Order|United Order of Enoch]]. | Prior to conversion, the congregation had also been practicing a form of [[Christian communism]], and Smith adopted a communal system within his own church, calling it the [[United Order|United Order of Enoch]]. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|pp=104–108}} (stating that the United Order of Enoch was Rigdon's conception (p. 108)); {{Harvtxt|Bushman|2005|pp=154–55}}; {{Harvtxt|Hill|1977|p=131}} (Rigdon's communal group was called "the family"); ''see also'' {{Harvtxt|Phelps|1833|p=118}} (revelation introducing the communal system, stating, "For behold the beasts of the field, and the fowls of the air, and that which cometh of the earth is ordained for the use of man, for food, and for raiment, and that he might have in abundance, but it is not given that one man should possess that which is above another."). | + | #*{{Harvtxt|Brodie|1971|pp=104–108}} (stating that the United Order of Enoch was Rigdon's conception (p. 108)); {{Harvtxt|Bushman|2005|pp=154–55}}; {{Harvtxt|Hill|1977|p=131}} (Rigdon's communal group was called "the family"); ''see also'' {{Harvtxt|Phelps|1833|p=118}} (revelation introducing the communal system, stating, "For behold the beasts of the field, and the fowls of the air, and that which cometh of the earth is ordained for the use of man, for food, and for raiment, and that he might have in abundance, but it is not given that one man should possess that which is above another."). |
|response= | |response= | ||
*It is Brodie's own opinion that Joseph got the idea for the United Order from Sidney Rigdon. Bushman notes that the establishment of the Order "put Joseph Smith's Zion in company with scores of utopians who were bent on moderating economic injustices in these years." | *It is Brodie's own opinion that Joseph got the idea for the United Order from Sidney Rigdon. Bushman notes that the establishment of the Order "put Joseph Smith's Zion in company with scores of utopians who were bent on moderating economic injustices in these years." | ||
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At Rigdon's suggestion, | At Rigdon's suggestion, | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|p=103}} (stating that Rigdon suggested that Smith revise the Bible in response to an 1827 revision by Rigdon's former mentor [[Alexander Campbell (clergyman)|Alexander Campbell]]). | + | #*{{Harvtxt|Brodie|1971|p=103}} (stating that Rigdon suggested that Smith revise the Bible in response to an 1827 revision by Rigdon's former mentor [[Alexander Campbell (clergyman)|Alexander Campbell]]). |
|response= | |response= | ||
*Again, it is only Brodie's opinion that Rigdon suggested the Joseph revise the Bible. | *Again, it is only Brodie's opinion that Rigdon suggested the Joseph revise the Bible. | ||
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Smith began a [[Joseph Smith Translation of the Bible|revision of the Bible]] in April 1831, | Smith began a [[Joseph Smith Translation of the Bible|revision of the Bible]] in April 1831, | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Hill|1977|p=131}} (although Smith described his work beginning in April 1831 as a "translation," "he obviously meant a revision by inspiration"). | + | #*{{Harvtxt|Hill|1977|p=131}} (although Smith described his work beginning in April 1831 as a "translation," "he obviously meant a revision by inspiration"). |
|response= | |response= | ||
*{{Detail|Bible/Joseph Smith Translation}} | *{{Detail|Bible/Joseph Smith Translation}} | ||
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on which he worked sporadically until its completion in 1833. | on which he worked sporadically until its completion in 1833. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Bushman|2005|p=142}} (noting that though Smith declared the work finished in 1833, the church lacked funds to publish it during his lifetime). | + | #*{{Harvtxt|Bushman|2005|p=142}} (noting that though Smith declared the work finished in 1833, the church lacked funds to publish it during his lifetime). |
|response= | |response= | ||
{{WikipediaCorrect}} | {{WikipediaCorrect}} | ||
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Rectifying what Rigdon perceived as a defect in Smith's church, | Rectifying what Rigdon perceived as a defect in Smith's church, | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Prince|1995|p=116}}. | + | #*{{Harvtxt|Prince|1995|p=116}}. |
}} | }} | ||
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Smith promised the church's [[Elder (Latter Day Saints)|elders]] that in Kirtland they would receive an [[Endowment (Latter Day Saints)|endowment]] of heavenly power. | Smith promised the church's [[Elder (Latter Day Saints)|elders]] that in Kirtland they would receive an [[Endowment (Latter Day Saints)|endowment]] of heavenly power. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Phelps|1833|p=83}}; {{Harvtxt|Bushman|2005|pp=125, 156, 308}}. | + | #*{{Harvtxt|Phelps|1833|p=83}}; {{Harvtxt|Bushman|2005|pp=125, 156, 308}}. |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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Therefore, in the church's June 1831 [[general conference (Latter Day Saints)|general conference]], | Therefore, in the church's June 1831 [[general conference (Latter Day Saints)|general conference]], | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|pp=111–13}} (describing this conference as "the first major failure of his life" because he made irresponsible prophesies and performed failed [[faith healing]]s, requiring Rigdon to cut the conference short). | + | #*{{Harvtxt|Brodie|1971|pp=111–13}} (describing this conference as "the first major failure of his life" because he made irresponsible prophesies and performed failed [[faith healing]]s, requiring Rigdon to cut the conference short). |
|response= | |response= | ||
*Brodie's source is Ezra Booth. Brodie's note on p.111: : | *Brodie's source is Ezra Booth. Brodie's note on p.111: : | ||
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he introduced the greater authority of a [[Melchizedek priesthood (Latter Day Saints)|High ("Melchizedek") Priesthood]] to the church hierarchy. | he introduced the greater authority of a [[Melchizedek priesthood (Latter Day Saints)|High ("Melchizedek") Priesthood]] to the church hierarchy. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|p=111}}; {{Harvtxt|Bushman|2005|pp=156–60}}; {{Harvtxt|Quinn|1994|pp=31–32}}; {{Harvtxt|Roberts|1902|pp=175–76}} (On 3 June 1831, "the authority of the Melchizedek Priesthood was manifested and conferred for the first time upon several of the Elders." Annotation by Roberts gives an [[apologetics|apologetic]] explanation.). | + | #*{{Harvtxt|Brodie|1971|p=111}}; {{Harvtxt|Bushman|2005|pp=156–60}}; {{Harvtxt|Quinn|1994|pp=31–32}}; {{Harvtxt|Roberts|1902|pp=175–76}} (On 3 June 1831, "the authority of the Melchizedek Priesthood was manifested and conferred for the first time upon several of the Elders." Annotation by Roberts gives an [[apologetics|apologetic]] explanation.). |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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The church grew as new converts poured into Kirtland. | The church grew as new converts poured into Kirtland. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|p=101}}. | + | #*{{Harvtxt|Brodie|1971|p=101}}. |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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By the summer of 1835, there were fifteen hundred to two thousand Mormons in the vicinity of Kirtland | By the summer of 1835, there were fifteen hundred to two thousand Mormons in the vicinity of Kirtland | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Arrington|1992|p=21}}. | + | #*{{Harvtxt|Arrington|1992|p=21}}. |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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expecting Smith to lead them shortly to the [[Millennialism|Millennial]] kingdom. | expecting Smith to lead them shortly to the [[Millennialism|Millennial]] kingdom. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|pp=101–02, 121}}. | + | #*{{Harvtxt|Brodie|1971|pp=101–02, 121}}. |
}} | }} | ||
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Though [[Oliver Cowdery]]'s mission to the Indians was a failure, | Though [[Oliver Cowdery]]'s mission to the Indians was a failure, | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|pp=110}} (describing the mission as a "flat failure"). | + | #*{{Harvtxt|Brodie|1971|pp=110}} (describing the mission as a "flat failure"). |
|response= | |response= | ||
*{{SeeCriticalWork|author=Fawn Brodie|work=No Man Knows My History: The Life of Joseph Smith}} | *{{SeeCriticalWork|author=Fawn Brodie|work=No Man Knows My History: The Life of Joseph Smith}} | ||
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he sent word he had found the site for the New Jerusalem in [[Jackson County, Missouri]]. | he sent word he had found the site for the New Jerusalem in [[Jackson County, Missouri]]. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|p=108}}. | + | #*{{Harvtxt|Brodie|1971|p=108}}. |
}} | }} | ||
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After he visited there in July 1831, Smith agreed and pronounced the county's rugged outpost | After he visited there in July 1831, Smith agreed and pronounced the county's rugged outpost | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Bushman|2005|p=162}}; {{Harvtxt|Brodie|1971|p=109}}. | + | #*{{Harvtxt|Bushman|2005|p=162}}; {{Harvtxt|Brodie|1971|p=109}}. |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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[[Independence, Missouri|Independence]] to be the "center place" of [[Zion (Latter Day Saints)|Zion]]. | [[Independence, Missouri|Independence]] to be the "center place" of [[Zion (Latter Day Saints)|Zion]]. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Smith|Cowdery|Rigdon|Williams|1835|p=154}}. | + | #*{{Harvtxt|Smith|Cowdery|Rigdon|Williams|1835|p=154}}. |
}} | }} | ||
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Rigdon, however, disapproved of the location, and for most of the 1830s, the church was divided between Ohio and Missouri. | Rigdon, however, disapproved of the location, and for most of the 1830s, the church was divided between Ohio and Missouri. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|p=115}}. | + | #*{{Harvtxt|Brodie|1971|p=115}}. |
}} | }} | ||
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Smith continued to live in Ohio but visited Missouri again in early 1832 in order to prevent a rebellion of prominent Saints, including Cowdery, who believed Zion was being neglected. | Smith continued to live in Ohio but visited Missouri again in early 1832 in order to prevent a rebellion of prominent Saints, including Cowdery, who believed Zion was being neglected. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|pp=119–22}}. | + | #*{{Harvtxt|Brodie|1971|pp=119–22}}. |
}} | }} | ||
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Smith's trip was hastened | Smith's trip was hastened | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Bushman|2005|p=180}}; {{Harvtxt|Brodie|1971|p=119}}. | + | #*{{Harvtxt|Bushman|2005|p=180}}; {{Harvtxt|Brodie|1971|p=119}}. |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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by a mob of residents led by former Saints who were incensed over the United Order and Smith's political power. | by a mob of residents led by former Saints who were incensed over the United Order and Smith's political power. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Bushman|2005|pp=178–79}}; {{Harvtxt|Remini|2002|pp=109–10}}. | + | #*{{Harvtxt|Bushman|2005|pp=178–79}}; {{Harvtxt|Remini|2002|pp=109–10}}. |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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The mob beat Smith and Rigdon unconscious and [[tarring and feathering|tarred and feathered]] them. | The mob beat Smith and Rigdon unconscious and [[tarring and feathering|tarred and feathered]] them. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|p=119}} (noting that Smith may have narrowly escaped being castrated over some perceived intimacy between Smith and the sixteen year old sister of one of the mob's instigators); {{Harvtxt|Bushman|2005|pp=178–79}} (arguing that the evidence for Smith's intimacy with the girl is thin). Bruised and scarred, Smith preached the following day as if nothing happened ({{Harvtxt|Brodie|1971|p=120}}; {{Harvtxt|2002|pp=110–11}}). | + | #*{{Harvtxt|Brodie|1971|p=119}} (noting that Smith may have narrowly escaped being castrated over some perceived intimacy between Smith and the sixteen year old sister of one of the mob's instigators); {{Harvtxt|Bushman|2005|pp=178–79}} (arguing that the evidence for Smith's intimacy with the girl is thin). Bruised and scarred, Smith preached the following day as if nothing happened ({{Harvtxt|Brodie|1971|p=120}}; {{Harvtxt|2002|pp=110–11}}). |
|response= | |response= | ||
*Bushman (p. 179): "The historian Fawn Brodie speculated that one of John Johnson's sons, Eli, meant to punish Joseph for an intimacy with his sister Nancy Marinda, but that hypothesis fell for lack of evidence." The editor cites Bushman, but only includes Brodie's speculation without noting that the her hypothesis was disproven. | *Bushman (p. 179): "The historian Fawn Brodie speculated that one of John Johnson's sons, Eli, meant to punish Joseph for an intimacy with his sister Nancy Marinda, but that hypothesis fell for lack of evidence." The editor cites Bushman, but only includes Brodie's speculation without noting that the her hypothesis was disproven. | ||
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The old [[Jackson County, Missouri|Jackson Countians]] resented the Mormon newcomers for various political and religious reasons. | The old [[Jackson County, Missouri|Jackson Countians]] resented the Mormon newcomers for various political and religious reasons. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *These reasons included the settlers' understanding that the Saints' intended to appropriate their property and establish a [[Millennialism|Millennial]] political kingdom ({{Harvtxt|Brodie|1971|pp=130–31}}; {{Harvtxt|Remini|2002|pp=114}}), the Saints' friendliness with the Indians ({{Harvtxt|Brodie|1971|p=130}}); {{Harvtxt|Remini|2002|pp=114–15}}), the Saints' perceived religious blasphemy {{Harv|Remini|2002|p=114}}, and especially the belief that the Saints were [[abolitionism|abolitionists]] ({{Harvtxt|Brodie|1971|pp=131–33}}; {{Harvtxt|Remini|2002|pp=113–14}}). | + | #*These reasons included the settlers' understanding that the Saints' intended to appropriate their property and establish a [[Millennialism|Millennial]] political kingdom ({{Harvtxt|Brodie|1971|pp=130–31}}; {{Harvtxt|Remini|2002|pp=114}}), the Saints' friendliness with the Indians ({{Harvtxt|Brodie|1971|p=130}}); {{Harvtxt|Remini|2002|pp=114–15}}), the Saints' perceived religious blasphemy {{Harv|Remini|2002|p=114}}, and especially the belief that the Saints were [[abolitionism|abolitionists]] ({{Harvtxt|Brodie|1971|pp=131–33}}; {{Harvtxt|Remini|2002|pp=113–14}}). |
}} | }} | ||
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Mob attacks began in July 1833, | Mob attacks began in July 1833, | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *Vigilantes [[Tarring and feathering|tarred and feathered]] two church leaders, destroyed some Mormon homes, destroyed the [[Evening and Morning Star|Mormon press]], then the westernmost American newspaper, including most copies of the unpublished [[Book of Commandments]]. ({{Harvtxt|Bushman|2005|pp=181–83}}; {{Harvtxt|Brodie|1971|p=115}}. | + | #*Vigilantes [[Tarring and feathering|tarred and feathered]] two church leaders, destroyed some Mormon homes, destroyed the [[Evening and Morning Star|Mormon press]], then the westernmost American newspaper, including most copies of the unpublished [[Book of Commandments]]. ({{Harvtxt|Bushman|2005|pp=181–83}}; {{Harvtxt|Brodie|1971|p=115}}. |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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but Smith advised the Mormons to [[turning the other cheek|patiently bear them]] | but Smith advised the Mormons to [[turning the other cheek|patiently bear them]] | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|pp=135–36}}; {{Harvtxt|Bushman|2005|p=235}}. | + | #*{{Harvtxt|Brodie|1971|pp=135–36}}; {{Harvtxt|Bushman|2005|p=235}}. |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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until a fourth attack, which would permit vengeance to be taken. | until a fourth attack, which would permit vengeance to be taken. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Quinn|1994|pp=82–83}} (Smith's August 1833 revelation said that after the fourth attack, "the Saints were "justified" by God in violence against any attack by any enemy "until they had avenged themselves on all their enemies, to the third and fourth generation.," citing {{Harvtxt|Smith|Cowdery|Rigdon|Williams|1835|p=218}}). | + | #*{{Harvtxt|Quinn|1994|pp=82–83}} (Smith's August 1833 revelation said that after the fourth attack, "the Saints were "justified" by God in violence against any attack by any enemy "until they had avenged themselves on all their enemies, to the third and fourth generation.," citing {{Harvtxt|Smith|Cowdery|Rigdon|Williams|1835|p=218}}). |
}} | }} | ||
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Nevertheless, once they began to defend themselves, | Nevertheless, once they began to defend themselves, | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Quinn|1994|pp=83–84}} (after the fourth attack on 2 November 1833, Saints began fighting back, leading to the Battle of Blue River on 4 November 1833). | + | #*{{Harvtxt|Quinn|1994|pp=83–84}} (after the fourth attack on 2 November 1833, Saints began fighting back, leading to the Battle of Blue River on 4 November 1833). |
}} | }} | ||
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the Mormons were brutally expelled from the county. | the Mormons were brutally expelled from the county. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Bushman|2005|pp=222–27}}; {{Harvtxt|Brodie|1971|p=137}} (noting that the brutality of the Jackson Countians aroused sympathy for the Mormons and was almost universally deplored by the media). | + | #*{{Harvtxt|Bushman|2005|pp=222–27}}; {{Harvtxt|Brodie|1971|p=137}} (noting that the brutality of the Jackson Countians aroused sympathy for the Mormons and was almost universally deplored by the media). |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
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Under authority of revelations directing Smith to lead the church like a modern [[Moses]] to redeem Zion by power | Under authority of revelations directing Smith to lead the church like a modern [[Moses]] to redeem Zion by power | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Roberts|1904|p=37}} (February 1834 revelation: "[T]he redemption of Zion must needs come by power; [t]herefore, I will raise up unto my people a man, who shall lead them like as Moses led the children of Israel,...and ye must needs be led out of bondage by power, and with a stretched out arm."); {{Harvtxt|Brodie|1971|p=146}} ("Quick-springing visions of an army of liberation marching triumphantly into the promised land betrayed his sounder judgment."); {{Harvtxt|Hill|1989|pp=44–45}} (suggesting that although members of the camp expected to do battle, Smith might have hoped they could merely intimidate the Missourians by a show of force). | + | #*{{Harvtxt|Roberts|1904|p=37}} (February 1834 revelation: "[T]he redemption of Zion must needs come by power; [t]herefore, I will raise up unto my people a man, who shall lead them like as Moses led the children of Israel,...and ye must needs be led out of bondage by power, and with a stretched out arm."); {{Harvtxt|Brodie|1971|p=146}} ("Quick-springing visions of an army of liberation marching triumphantly into the promised land betrayed his sounder judgment."); {{Harvtxt|Hill|1989|pp=44–45}} (suggesting that although members of the camp expected to do battle, Smith might have hoped they could merely intimidate the Missourians by a show of force). |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
| Line 386: | Line 386: | ||
|claim= | |claim= | ||
and avenge God's enemies, | and avenge God's enemies, | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Smith|Cowdery|Rigdon|Williams|1835|p=237}} (December 1833 revelation: Smith must "get ye straightway unto my land; break down the walls of mine enemies; throw down their tower, and scatter their watchmen. And inasmuch as they gather together against you, avenge me of mine enemies, that by and by I may come with the residue of mine house and possess the land."); {{Harvtxt|Quinn|1994|pp=84–85}} (arguing that as of February 1834, the Saints were "free to take 'vengeance' at will against any perceived enemy"). | + | #*{{Harvtxt|Smith|Cowdery|Rigdon|Williams|1835|p=237}} (December 1833 revelation: Smith must "get ye straightway unto my land; break down the walls of mine enemies; throw down their tower, and scatter their watchmen. And inasmuch as they gather together against you, avenge me of mine enemies, that by and by I may come with the residue of mine house and possess the land."); {{Harvtxt|Quinn|1994|pp=84–85}} (arguing that as of February 1834, the Saints were "free to take 'vengeance' at will against any perceived enemy"). |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
| Line 397: | Line 397: | ||
|claim= | |claim= | ||
he led to Missouri a [[paramilitary]] expedition, later called [[Zion's Camp]]. | he led to Missouri a [[paramilitary]] expedition, later called [[Zion's Camp]]. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|pp=146–58}}; {{Harvtxt|Remini|2002|p=115}}. | + | #*{{Harvtxt|Brodie|1971|pp=146–58}}; {{Harvtxt|Remini|2002|p=115}}. |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
| Line 408: | Line 408: | ||
|claim= | |claim= | ||
When the camp found itself outnumbered, Smith retreated and produced a revelation explaining that the church was unworthy to redeem Zion in part because of the failure of the recently disbanded | When the camp found itself outnumbered, Smith retreated and produced a revelation explaining that the church was unworthy to redeem Zion in part because of the failure of the recently disbanded | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|p=141}}. | + | #*{{Harvtxt|Brodie|1971|p=141}}. |
}} | }} | ||
| Line 417: | Line 417: | ||
|claim= | |claim= | ||
[[United Order]]. | [[United Order]]. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Roberts|1904|p=108}} (quoting text of revelation); {{Harvtxt|Hill|1989|pp=44–45}} (noting that in addition to failure to unite under the celestial order, God was displeased the church had failed to make Zion's army sufficiently strong). | + | #*{{Harvtxt|Roberts|1904|p=108}} (quoting text of revelation); {{Harvtxt|Hill|1989|pp=44–45}} (noting that in addition to failure to unite under the celestial order, God was displeased the church had failed to make Zion's army sufficiently strong). |
}} | }} | ||
| Line 426: | Line 426: | ||
|claim= | |claim= | ||
Redemption of Zion would have to wait until after the elders of the church could receive another [[Endowment (Latter Day Saints)|endowment]] of heavenly power, | Redemption of Zion would have to wait until after the elders of the church could receive another [[Endowment (Latter Day Saints)|endowment]] of heavenly power, | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|pp=156–57}}; {{Harvtxt|Roberts|1904|p=109}} (text of revelation). | + | #*{{Harvtxt|Brodie|1971|pp=156–57}}; {{Harvtxt|Roberts|1904|p=109}} (text of revelation). |
}} | }} | ||
| Line 435: | Line 435: | ||
|claim= | |claim= | ||
this time in the [[Kirtland Temple]] | this time in the [[Kirtland Temple]] | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Smith|Cowdery|Rigdon|Williams|1835|p=233}} (Kirtland Temple "design[ed] to endow those whom [God] ha[s] chosen with power on high"); {{Harvtxt|Prince|1995|p=32 & n.104}} (quoting revelation dated 12 June 1834 (Kirtland Revelation Book pp. 97–100) stating that the redemption of Zion "cannot be brought to pass until mine elders are endowed with power from on high; for, behold, I have prepared a greater endowment and blessing to be poured out upon them [than the 1831 endowment]"). | + | #*{{Harvtxt|Smith|Cowdery|Rigdon|Williams|1835|p=233}} (Kirtland Temple "design[ed] to endow those whom [God] ha[s] chosen with power on high"); {{Harvtxt|Prince|1995|p=32 & n.104}} (quoting revelation dated 12 June 1834 (Kirtland Revelation Book pp. 97–100) stating that the redemption of Zion "cannot be brought to pass until mine elders are endowed with power from on high; for, behold, I have prepared a greater endowment and blessing to be poured out upon them [than the 1831 endowment]"). |
}} | }} | ||
| Line 444: | Line 444: | ||
|claim= | |claim= | ||
then under construction. | then under construction. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *Construction began in June 1833 {{Harv|Remini|2002|p=115}}, not long before the first attack on the Missouri Saints. | + | #*Construction began in June 1833 {{Harv|Remini|2002|p=115}}, not long before the first attack on the Missouri Saints. |
}} | }} | ||
| Line 453: | Line 453: | ||
|claim= | |claim= | ||
Zion's Camp was a major failure | Zion's Camp was a major failure | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|p=159}} (describing it as Smith's "second major failure"). | + | #*{{Harvtxt|Brodie|1971|p=159}} (describing it as Smith's "second major failure"). |
|response= | |response= | ||
*Bushman states, | *Bushman states, | ||
| Line 468: | Line 468: | ||
|claim= | |claim= | ||
that stunned Smith for months | that stunned Smith for months | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Bushman|2005|p=328}} (Smith was "stunned for months, scarcely knowing what to do."). | + | #*{{Harvtxt|Bushman|2005|p=328}} (Smith was "stunned for months, scarcely knowing what to do."). |
|response= | |response= | ||
*{{WikipediaCITE}}The cited source (Bushman, p. 322) does not contain the phrase "stunned for months, scarcely knowing what to do." This sounds more like Brodie. | *{{WikipediaCITE}}The cited source (Bushman, p. 322) does not contain the phrase "stunned for months, scarcely knowing what to do." This sounds more like Brodie. | ||
| Line 479: | Line 479: | ||
|claim= | |claim= | ||
and resulted in a crisis in Kirtland. | and resulted in a crisis in Kirtland. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|p=160}}; {{Harvtxt|Quinn|1994|p=87}} (noting that in October 1834, Smith only gathered two votes in his failed election as Kirtland's [[coroner]]). | + | #*{{Harvtxt|Brodie|1971|p=160}}; {{Harvtxt|Quinn|1994|p=87}} (noting that in October 1834, Smith only gathered two votes in his failed election as Kirtland's [[coroner]]). |
}} | }} | ||
| Line 488: | Line 488: | ||
|claim= | |claim= | ||
But Zion's Camp also led to a transformation in Mormon leadership and culture. | But Zion's Camp also led to a transformation in Mormon leadership and culture. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Quinn|1994|p=85}}. | + | #*{{Harvtxt|Quinn|1994|p=85}}. |
}} | }} | ||
| Line 497: | Line 497: | ||
|claim= | |claim= | ||
Just before Zion's Camp left Kirtland, Smith disbanded the United Order | Just before Zion's Camp left Kirtland, Smith disbanded the United Order | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|p=141}} ("In the Missouri debacle Joseph now saw a chance to erase the whole economic experiment—which in Kirtland had never yielded anything but trouble."). | + | #*{{Harvtxt|Brodie|1971|p=141}} ("In the Missouri debacle Joseph now saw a chance to erase the whole economic experiment—which in Kirtland had never yielded anything but trouble."). |
|response= | |response= | ||
*It is only Brodie's opinion that Joseph saw Missouri as "a chance to erase the whole economic experiment." | *It is only Brodie's opinion that Joseph saw Missouri as "a chance to erase the whole economic experiment." | ||
| Line 509: | Line 509: | ||
|claim= | |claim= | ||
and changed the name of the church to "Church of Latter Day Saints." | and changed the name of the church to "Church of Latter Day Saints." | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|pp=147–48}}. | + | #*{{Harvtxt|Brodie|1971|pp=147–48}}. |
|response= | |response= | ||
*{{Detail|Name of the Church}} | *{{Detail|Name of the Church}} | ||
| Line 520: | Line 520: | ||
|claim= | |claim= | ||
After the Camp returned, Smith drew heavily from its participants to establish five governing bodies in the church, all of equal authority to check one another. | After the Camp returned, Smith drew heavily from its participants to establish five governing bodies in the church, all of equal authority to check one another. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|p=161}} (The five equal councils were "the [[First Presidency|presidency]], the [[Apostle (Latter Day Saints)|apostles]], the [[Seventy (Latter Day Saints)|seventies]], and the two [[Presiding High Council|high councils]] of Kirtland and Missouri"). | + | #*{{Harvtxt|Brodie|1971|p=161}} (The five equal councils were "the [[First Presidency|presidency]], the [[Apostle (Latter Day Saints)|apostles]], the [[Seventy (Latter Day Saints)|seventies]], and the two [[Presiding High Council|high councils]] of Kirtland and Missouri"). |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
| Line 531: | Line 531: | ||
|claim= | |claim= | ||
He also produced fewer revelations, relying more heavily on the authority of his own teaching, | He also produced fewer revelations, relying more heavily on the authority of his own teaching, | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|pp=159–60}} (comparing only 13 or so revelations after July 1834, several of them trivial, to the over 100 in the five years previous); {{Harvtxt|Bushman|2005|pp=322, 419}}. | + | #*{{Harvtxt|Brodie|1971|pp=159–60}} (comparing only 13 or so revelations after July 1834, several of them trivial, to the over 100 in the five years previous); {{Harvtxt|Bushman|2005|pp=322, 419}}. |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
| Line 542: | Line 542: | ||
|claim= | |claim= | ||
and he altered and expanded many of the previous revelations to reflect recent changes in theology and practice, publishing them as the ''[[Doctrine and Covenants]]''. | and he altered and expanded many of the previous revelations to reflect recent changes in theology and practice, publishing them as the ''[[Doctrine and Covenants]]''. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Quinn|1994|pp=5–6, 9, 15–17, 26, 30, 33, 35, 38–42, 49, 70–71, 88, 198}}; {{Harvtxt|Brodie|1971|p=141}} (Smith "began to efface the communistic rubric of his young theology"). | + | #*{{Harvtxt|Quinn|1994|pp=5–6, 9, 15–17, 26, 30, 33, 35, 38–42, 49, 70–71, 88, 198}}; {{Harvtxt|Brodie|1971|p=141}} (Smith "began to efface the communistic rubric of his young theology"). |
|response= | |response= | ||
*{{Detail|Doctrine and Covenants/Textual changes}} | *{{Detail|Doctrine and Covenants/Textual changes}} | ||
| Line 553: | Line 553: | ||
|claim= | |claim= | ||
Smith also claimed to translate, from Egyptian papyri he had purchased from a traveling exhibitor, a text he later published as the ''[[Book of Abraham]]''. | Smith also claimed to translate, from Egyptian papyri he had purchased from a traveling exhibitor, a text he later published as the ''[[Book of Abraham]]''. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|pp=170–75}}. | + | #*{{Harvtxt|Brodie|1971|pp=170–75}}. |
|response= | |response= | ||
*{{Detail|Book of Abraham}} | *{{Detail|Book of Abraham}} | ||
| Line 565: | Line 565: | ||
|claim= | |claim= | ||
The Saints built the [[Kirtland Temple]] at great cost, | The Saints built the [[Kirtland Temple]] at great cost, | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Remini|2002|p=116}} ("The ultimate cost came to approximately $50,000, an enormous sum for a people struggling to stay alive."). | + | #*{{Harvtxt|Remini|2002|p=116}} ("The ultimate cost came to approximately $50,000, an enormous sum for a people struggling to stay alive."). |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
| Line 576: | Line 576: | ||
|claim= | |claim= | ||
and at the temple's dedication in March 1836, they participated in the prophesied [[endowment (Latter Day Saints)|endowment]], a scene of visions, angelic visitations, prophesying, [[glossolalia|speaking and singing in tongues]], and other spiritual experiences. | and at the temple's dedication in March 1836, they participated in the prophesied [[endowment (Latter Day Saints)|endowment]], a scene of visions, angelic visitations, prophesying, [[glossolalia|speaking and singing in tongues]], and other spiritual experiences. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harv|Bushman|2005|pp=310–19}}; {{Harv|Brodie|1971|p=178}} ("Five years before...[Joseph] had found a spontaneous orgiastic revival in full progress and had ruthlessly stamped it out. Now he was intoxicating his followers with the same frenzy he had once so vigorously denounced.") | + | #*{{Harv|Bushman|2005|pp=310–19}}; {{Harv|Brodie|1971|p=178}} ("Five years before...[Joseph] had found a spontaneous orgiastic revival in full progress and had ruthlessly stamped it out. Now he was intoxicating his followers with the same frenzy he had once so vigorously denounced.") |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
| Line 588: | Line 588: | ||
|claim= | |claim= | ||
The period from 1834–1837 was one of relative peace for Joseph Smith. | The period from 1834–1837 was one of relative peace for Joseph Smith. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|pp=165–66}}. | + | #*{{Harvtxt|Brodie|1971|pp=165–66}}. |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
| Line 599: | Line 599: | ||
|claim= | |claim= | ||
Nevertheless, after the dedication of the Kirtland temple in late 1837, "Smith's life descended into a tangle of intrigue and conflict" | Nevertheless, after the dedication of the Kirtland temple in late 1837, "Smith's life descended into a tangle of intrigue and conflict" | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harv|Bushman|2005|p=322}}. | + | #*{{Harv|Bushman|2005|p=322}}. |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
| Line 610: | Line 610: | ||
|claim= | |claim= | ||
and a series of internal disputes led to the collapse of the Kirtland Mormon community. | and a series of internal disputes led to the collapse of the Kirtland Mormon community. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brooke|1994|p=221}} ("Ultimately, the rituals and visions dedicating the Kirtland temple were not sufficient to hold the church together in the face of a mounting series of internal disputes," citing the failure of Zion's camp, the Alger "affair," and new theological innovations). | + | #*{{Harvtxt|Brooke|1994|p=221}} ("Ultimately, the rituals and visions dedicating the Kirtland temple were not sufficient to hold the church together in the face of a mounting series of internal disputes," citing the failure of Zion's camp, the Alger "affair," and new theological innovations). |
|response= | |response= | ||
}} | }} | ||
| Line 620: | Line 620: | ||
|claim= | |claim= | ||
Although the church had publicly repudiated [[polygamy]], | Although the church had publicly repudiated [[polygamy]], | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Hill|1977|pp=340–41}} (noting that Smith confided to [[Brigham Young]] in Kirtland that "if I were to reveal to this people what the Lord has revealed to me, there is not a man or a woman that would stay with me."). | + | #*{{Harvtxt|Hill|1977|pp=340–41}} (noting that Smith confided to [[Brigham Young]] in Kirtland that "if I were to reveal to this people what the Lord has revealed to me, there is not a man or a woman that would stay with me."). |
|response= | |response= | ||
*{{Detail|Joseph Smith/Polygamy}} | *{{Detail|Joseph Smith/Polygamy}} | ||
| Line 631: | Line 631: | ||
|claim= | |claim= | ||
behind the scenes there was a rift between Smith and Oliver Cowdery over the issue. | behind the scenes there was a rift between Smith and Oliver Cowdery over the issue. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Bushman|2005|pp=323–25}}; {{Harvtxt|Hill|1977|p=188}} (noting that [[Benjamin F. Johnson]] "realized later that Joseph's polygamy was one cause of disruption and apostasy in Kirtland, although it was rarely discussed in public."). | + | #*{{Harvtxt|Bushman|2005|pp=323–25}}; {{Harvtxt|Hill|1977|p=188}} (noting that [[Benjamin F. Johnson]] "realized later that Joseph's polygamy was one cause of disruption and apostasy in Kirtland, although it was rarely discussed in public."). |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
| Line 642: | Line 642: | ||
|claim= | |claim= | ||
Smith had by some accounts been teaching a [[Mormonism and polygamy|polygamy doctrine]] as early as 1831. | Smith had by some accounts been teaching a [[Mormonism and polygamy|polygamy doctrine]] as early as 1831. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Compton|1997|p=27}}; {{Harvtxt|Bushman|2005|p=326}}; {{Harvtxt|Hill|1977|p=340}}. | + | #*{{Harvtxt|Compton|1997|p=27}}; {{Harvtxt|Bushman|2005|p=326}}; {{Harvtxt|Hill|1977|p=340}}. |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
| Line 654: | Line 654: | ||
|claim= | |claim= | ||
Sometime between 1833 and 1836, Smith engaged in a furtive relationship with his adolescent serving girl [[Fanny Alger]]. | Sometime between 1833 and 1836, Smith engaged in a furtive relationship with his adolescent serving girl [[Fanny Alger]]. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Bushman|2005|p=323}} (noting that Alger was fourteen in 1830 when she met Smith, and her involvement with Smith was between that date and 1836, and suggesting that the relationship began as early as 1831). {{Harvtxt|Compton|1997|p=26}}; {{Harvtxt|Bushman|2005|p=326}} (noting Compton's date and conclusion) | + | #*{{Harvtxt|Bushman|2005|p=323}} (noting that Alger was fourteen in 1830 when she met Smith, and her involvement with Smith was between that date and 1836, and suggesting that the relationship began as early as 1831). {{Harvtxt|Compton|1997|p=26}}; {{Harvtxt|Bushman|2005|p=326}} (noting Compton's date and conclusion) |
|response= | |response= | ||
*{{Detail|Joseph Smith/Polygamy/Plural wives/Fanny Alger}} | *{{Detail|Joseph Smith/Polygamy/Plural wives/Fanny Alger}} | ||
| Line 665: | Line 665: | ||
|claim= | |claim= | ||
Although Cowdery claimed the relationship was a "filthy affair," | Although Cowdery claimed the relationship was a "filthy affair," | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|pp=181–82}}; {{Harvtxt|Bushman|2005|pp=323–25}}; {{Harvtxt|Smith|2008|pp=38–39 n.81}} (questioning whether Smith and Alger were actually married; "a dirty, nasty, filthy affair,"). | + | #*{{Harvtxt|Brodie|1971|pp=181–82}}; {{Harvtxt|Bushman|2005|pp=323–25}}; {{Harvtxt|Smith|2008|pp=38–39 n.81}} (questioning whether Smith and Alger were actually married; "a dirty, nasty, filthy affair,"). |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
| Line 677: | Line 677: | ||
|claim= | |claim= | ||
Smith insisted the relationship was not adulterous, presumably because he had taken Alger as a plural wife. | Smith insisted the relationship was not adulterous, presumably because he had taken Alger as a plural wife. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Bushman|2005|p=325}}: Smith "wanted it on record that he had never confessed to such a sin. Presumably, he felt innocent because he had married Alger." | + | #*{{Harvtxt|Bushman|2005|p=325}}: Smith "wanted it on record that he had never confessed to such a sin. Presumably, he felt innocent because he had married Alger." |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
| Line 692: | Line 692: | ||
|claim= | |claim= | ||
Cowdery, who was in the process of leaving the church, | Cowdery, who was in the process of leaving the church, | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Bushman|2005|pp=323–25}} ("In the contemporaneous documents, only one person, Cowdery, believed that Joseph had had an affair with Fanny Alger. Others may have heard the rumors, but none joined Cowdery in making accusations. David Patten, who made inquiries in Kirtland, concluded the rumors were untrue. No one proposed to put Joseph on trial for adultery. Only Cowdery, who was leaving the Church, asserted Joseph's involvement.") | + | #*{{Harvtxt|Bushman|2005|pp=323–25}} ("In the contemporaneous documents, only one person, Cowdery, believed that Joseph had had an affair with Fanny Alger. Others may have heard the rumors, but none joined Cowdery in making accusations. David Patten, who made inquiries in Kirtland, concluded the rumors were untrue. No one proposed to put Joseph on trial for adultery. Only Cowdery, who was leaving the Church, asserted Joseph's involvement.") |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
| Line 703: | Line 703: | ||
|claim= | |claim= | ||
was eventually charged with [[slander]] and expelled from the church. | was eventually charged with [[slander]] and expelled from the church. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Bushman|2005|p=324}}: "In 1838, [Cowdery] was charged with 'seeking to destroy the character of President Joseph Smith jr by falsly insinuating that he was guilty of adultry &c.' Fanny Alger's name was never mentioned, but doubtless she was the women in question." | + | #*{{Harvtxt|Bushman|2005|p=324}}: "In 1838, [Cowdery] was charged with 'seeking to destroy the character of President Joseph Smith jr by falsly insinuating that he was guilty of adultry &c.' Fanny Alger's name was never mentioned, but doubtless she was the women in question." |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
| Line 715: | Line 715: | ||
|claim= | |claim= | ||
Emma Smith "suspected a relationship and threw Fanny out of the house." | Emma Smith "suspected a relationship and threw Fanny out of the house." | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Ostling|1999|p=60}}. | + | #*{{Harvtxt|Ostling|1999|p=60}}. |
|response= | |response= | ||
*The Ostlings state, | *The Ostlings state, | ||
| Line 732: | Line 732: | ||
|claim= | |claim= | ||
Building the temple left the church deeply in debt, and Smith was hounded by creditors. | Building the temple left the church deeply in debt, and Smith was hounded by creditors. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harv|Bushman|2005|pp=217, 329}} The temple left a debt of $13,000, and Smith borrowed tens of thousands more to make land purchases and purchase inventory for a merchandise store. By 1837, Smith had run up a debt of over $100,000. | + | #*{{Harv|Bushman|2005|pp=217, 329}} The temple left a debt of $13,000, and Smith borrowed tens of thousands more to make land purchases and purchase inventory for a merchandise store. By 1837, Smith had run up a debt of over $100,000. |
|response= | |response= | ||
*According to the cited source, the remaining debt on the temple was $13,000, and "Joseph opened a merchandise store, but the venture called for still more capital. The month after he returned from Salem, he borrowed $11,000 for land purchases and store inventory. John Corrill heard the store inventory eventually cost between $80,000 and $90,000. The borrowing went on through 1837 until Joseph had run up debts of over $100,000." (Bushman, p. 329) | *According to the cited source, the remaining debt on the temple was $13,000, and "Joseph opened a merchandise store, but the venture called for still more capital. The month after he returned from Salem, he borrowed $11,000 for land purchases and store inventory. John Corrill heard the store inventory eventually cost between $80,000 and $90,000. The borrowing went on through 1837 until Joseph had run up debts of over $100,000." (Bushman, p. 329) | ||
| Line 743: | Line 743: | ||
|claim= | |claim= | ||
After Smith heard about treasure supposedly hidden in [[Salem, Massachusetts]], he traveled there and received a revelation that God had "much treasure in this city." | After Smith heard about treasure supposedly hidden in [[Salem, Massachusetts]], he traveled there and received a revelation that God had "much treasure in this city." | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Quinn|1998|pp=261–64}}; {{Harvtxt|Brodie|1971|p=192}}; {{Harvtxt|Bushman|2005|p=328}}. | + | #*{{Harvtxt|Quinn|1998|pp=261–64}}; {{Harvtxt|Brodie|1971|p=192}}; {{Harvtxt|Bushman|2005|p=328}}. |
|response= | |response= | ||
*{{Detail|Joseph Smith/Money digging/"Treasure hunting" trip to Salem}} | *{{Detail|Joseph Smith/Money digging/"Treasure hunting" trip to Salem}} | ||
| Line 754: | Line 754: | ||
|claim= | |claim= | ||
After a month, he returned empty-handed. | After a month, he returned empty-handed. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Bushman|2005|p=328}}; {{Harvtxt|Brodie|1971|p=193}}: "Joseph made no apology for this indiscretion. In his history he described the trip to Salem as an ordinary missionary tour, and the incident eventually was forgotten." | + | #*{{Harvtxt|Bushman|2005|p=328}}; {{Harvtxt|Brodie|1971|p=193}}: "Joseph made no apology for this indiscretion. In his history he described the trip to Salem as an ordinary missionary tour, and the incident eventually was forgotten." |
|response= | |response= | ||
*{{Detail|Joseph Smith/Money digging/"Treasure hunting" trip to Salem}} | *{{Detail|Joseph Smith/Money digging/"Treasure hunting" trip to Salem}} | ||
| Line 765: | Line 765: | ||
|claim= | |claim= | ||
Smith then turned to [[wildcat banking]], establishing the [[Kirtland Safety Society]] in January 1837, which issued [[bank note]]s [[financial capital|capitalized]] in part by [[real estate]]. | Smith then turned to [[wildcat banking]], establishing the [[Kirtland Safety Society]] in January 1837, which issued [[bank note]]s [[financial capital|capitalized]] in part by [[real estate]]. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Bushman|2005|p=328}}. | + | #*{{Harvtxt|Bushman|2005|p=328}}. |
|response= | |response= | ||
*Bushman p. 328: It should be noted that Bushman states that in addition to the capital, that "[t]he rest of the issue was secured by land. In actuality, the Safety Society was a partial 'land bank,' a device New Englanders had once resorted to in their cash-poor, land-rich society." | *Bushman p. 328: It should be noted that Bushman states that in addition to the capital, that "[t]he rest of the issue was secured by land. In actuality, the Safety Society was a partial 'land bank,' a device New Englanders had once resorted to in their cash-poor, land-rich society." | ||
| Line 777: | Line 777: | ||
|claim= | |claim= | ||
Smith invested heavily in the notes | Smith invested heavily in the notes | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Bushman|2005|p=328}} (Smith "had bought more stock than eighty-five percent of the investors."). | + | #*{{Harvtxt|Bushman|2005|p=328}} (Smith "had bought more stock than eighty-five percent of the investors."). |
|response= | |response= | ||
*{{Detail|Kirtland Safety Society}} | *{{Detail|Kirtland Safety Society}} | ||
| Line 788: | Line 788: | ||
|claim= | |claim= | ||
and encouraged the Saints to buy them as a religious duty. | and encouraged the Saints to buy them as a religious duty. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|pp=195–96}}; {{Harvtxt|Bushman|2005|p=334}}. | + | #*{{Harvtxt|Brodie|1971|pp=195–96}}; {{Harvtxt|Bushman|2005|p=334}}. |
|response= | |response= | ||
*{{Detail|Kirtland Safety Society}} | *{{Detail|Kirtland Safety Society}} | ||
| Line 799: | Line 799: | ||
|claim= | |claim= | ||
The bank failed within a month. | The bank failed within a month. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Bushman|2005|p=330}} (noting that business started on 2 January 1837, business was floundering within three weeks, and payment stopped on 23 January 1837). | + | #*{{Harvtxt|Bushman|2005|p=330}} (noting that business started on 2 January 1837, business was floundering within three weeks, and payment stopped on 23 January 1837). |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
| Line 810: | Line 810: | ||
|claim= | |claim= | ||
As a result, the Kirtland Saints suffered intense pressure from debt collectors and severe price volatility. | As a result, the Kirtland Saints suffered intense pressure from debt collectors and severe price volatility. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Bushman|2005|pp=331–32}}. | + | #*{{Harvtxt|Bushman|2005|pp=331–32}}. |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
| Line 821: | Line 821: | ||
|claim= | |claim= | ||
Smith was held responsible for the failure, and there were widespread defections from the church, | Smith was held responsible for the failure, and there were widespread defections from the church, | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Bushman|2005|pp=332, 336–38}}. [[Richard Bushman]] notes that [[Heber C. Kimball]] claimed that in June 1837, not more than 20 men in Kirtland believed Smith was a prophet, but argues that this was an exaggeration, and that there were still "hundreds and probably thousands of loyal followers" during this time {{Harv|Bushman|2005|p=332}}. | + | #*{{Harvtxt|Bushman|2005|pp=332, 336–38}}. [[Richard Bushman]] notes that [[Heber C. Kimball]] claimed that in June 1837, not more than 20 men in Kirtland believed Smith was a prophet, but argues that this was an exaggeration, and that there were still "hundreds and probably thousands of loyal followers" during this time {{Harv|Bushman|2005|p=332}}. |
|response= | |response= | ||
*{{WikipediaCorrect}} | *{{WikipediaCorrect}} | ||
| Line 832: | Line 832: | ||
|claim= | |claim= | ||
including many of Smith's closest advisers. | including many of Smith's closest advisers. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *The fallout included an unseemly row in the temple where guns and knives were drawn {{Harv|Bushman|2005|p=339}}. When a leading apostle, [[David W. Patten]], raised insulting questions, Smith slapped him in the face and kicked him into the yard {{Harv|Bushman|2005|pp=332, 337, 339}}. Even stalwarts [[Parley P. Pratt]] and [[Orson Pratt]] left the church for a few months {{Harv|Bushman|2005|p=332}}. | + | #*The fallout included an unseemly row in the temple where guns and knives were drawn {{Harv|Bushman|2005|p=339}}. When a leading apostle, [[David W. Patten]], raised insulting questions, Smith slapped him in the face and kicked him into the yard {{Harv|Bushman|2005|pp=332, 337, 339}}. Even stalwarts [[Parley P. Pratt]] and [[Orson Pratt]] left the church for a few months {{Harv|Bushman|2005|p=332}}. |
|response= | |response= | ||
*{{WikipediaMissingRef}}Bushman states the following on page 626, note 42: "Milton Backman notes that none of the bank's largest shareholders and only eight percent of all shareholders left the Church. (Backman, "Kirtland Temple," 221.) | *{{WikipediaMissingRef}}Bushman states the following on page 626, note 42: "Milton Backman notes that none of the bank's largest shareholders and only eight percent of all shareholders left the Church. (Backman, "Kirtland Temple," 221.) | ||
| Line 844: | Line 844: | ||
|claim= | |claim= | ||
After a warrant was issued for Smith's arrest on a charge of banking fraud, Smith and Rigdon fled Kirtland for Missouri on the night of January 12, 1838. | After a warrant was issued for Smith's arrest on a charge of banking fraud, Smith and Rigdon fled Kirtland for Missouri on the night of January 12, 1838. | ||
| − | |authorsources= | + | |authorsources=<br> |
| − | *{{Harvtxt|Brodie|1971|p=207}}; {{Harvtxt|Bushman|2005|pp=339–40}}; {{Harvtxt|Hill|1977|p=216}} (noting that Smith characterized the warrant as "mob violence...under the color of legal process"). | + | #*{{Harvtxt|Brodie|1971|p=207}}; {{Harvtxt|Bushman|2005|pp=339–40}}; {{Harvtxt|Hill|1977|p=216}} (noting that Smith characterized the warrant as "mob violence...under the color of legal process"). |
|response= | |response= | ||
*Bushman states, "Joseph and Rigdon left Kirtland in the night on January 12, 1838. The lawsuits were building up, and apostates were feared to be plotting more desperate measures. Joseph claimed that armed men—whether Mormons or irate creditors, he did not say—pursued them for two hundred miles from Kirtland." (Bushman, p. 340) | *Bushman states, "Joseph and Rigdon left Kirtland in the night on January 12, 1838. The lawsuits were building up, and apostates were feared to be plotting more desperate measures. Joseph claimed that armed men—whether Mormons or irate creditors, he did not say—pursued them for two hundred miles from Kirtland." (Bushman, p. 340) | ||
Revision as of 22:01, 12 October 2017
- REDIRECTTemplate:Test3
An analysis of Wikipedia article "Joseph Smith"
| 1827 to 1830 | A FairMormon Analysis of Wikipedia: "Joseph Smith" A work by a collaboration of authors (Link to Wikipedia article here)
|
1838 to 1839 |
| The name Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc.. Wikipedia content is copied and made available under the GNU Free Documentation License. |
Reviews of previous revisions of this section
19 May 2009
Summary: A review of this section as it appeared in Wikipedia on 19 May 2009.Section review
Life in Ohio (1831–38) Updated 9/3/2011
The author(s) of Check link or content make(s) the following claim:
When Smith moved to Kirtland, Ohio in January 1831,Author's sources:
- Brodie (1971) , pp. 98–99, 116, 125 (Smith first lived with Newel K. Whitney in Kirtland, then moved in with John Johnson in 1831 in the nearby town of Hiram, Ohio, and by 1832 had secured a large estate in Kirtland).
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
his first taskAuthor's sources:
- Brodie (1971) , p. 98 (citing LDS D&C 50 Phelps (1833) , pp. 119–23 as Smith's "first important revelation in Kirtland").
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
was to bring the Ohio congregation within his own religious authorityAuthor's sources:
- Brodie (1971) , pp. 99–100 (stating that Smith "appealed as much to reason as to emotion," and referred to Smith's style as "autocratic" and "authoritarian," but noted that he was effective in utilizing members' inherent desire to preach as long as they subjected themselves to his ultimate authority); Remini (2002) , p. 95 ("Joseph quickly settled in and assumed control of the Kirtland Church.").
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
by quashing the new converts' exuberant exhibition of spiritual gifts.Author's sources:
- Brodie (1971) , p. 99 (gifts included hysterical fits and trances, frenzied rolling on the floor, loud and extended glossalalia, grimacing, and visions taken from parchments hanging in the night sky); Bushman (2005) , pp. 150–52.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Rigdon's congregation of converts included a prophetess that Smith declared to be of the devil.Author's sources:
- Brodie (1971) , p. 100 (noting that the prophetess, named Hubbel, was a friend of Rigdon's)
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Prior to conversion, the congregation had also been practicing a form of Christian communism, and Smith adopted a communal system within his own church, calling it the United Order of Enoch.Author's sources:
- Brodie (1971) , pp. 104–108 (stating that the United Order of Enoch was Rigdon's conception (p. 108)); Bushman (2005) , pp. 154–55; Hill (1977) , p. 131 (Rigdon's communal group was called "the family"); see also Phelps (1833) , p. 118 (revelation introducing the communal system, stating, "For behold the beasts of the field, and the fowls of the air, and that which cometh of the earth is ordained for the use of man, for food, and for raiment, and that he might have in abundance, but it is not given that one man should possess that which is above another.").
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
At Rigdon's suggestion,Author's sources:
- Brodie (1971) , p. 103 (stating that Rigdon suggested that Smith revise the Bible in response to an 1827 revision by Rigdon's former mentor Alexander Campbell).
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Smith began a revision of the Bible in April 1831,Author's sources:
- Hill (1977) , p. 131 (although Smith described his work beginning in April 1831 as a "translation," "he obviously meant a revision by inspiration").
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
on which he worked sporadically until its completion in 1833.Author's sources:
- Bushman (2005) , p. 142 (noting that though Smith declared the work finished in 1833, the church lacked funds to publish it during his lifetime).
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Rectifying what Rigdon perceived as a defect in Smith's church,Author's sources:
- Prince (1995) , p. 116.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Smith promised the church's elders that in Kirtland they would receive an endowment of heavenly power.Author's sources:
- Phelps (1833) , p. 83; Bushman (2005) , pp. 125, 156, 308.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Therefore, in the church's June 1831 general conference,Author's sources:
- Brodie (1971) , pp. 111–13 (describing this conference as "the first major failure of his life" because he made irresponsible prophesies and performed failed faith healings, requiring Rigdon to cut the conference short).
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
he introduced the greater authority of a High ("Melchizedek") Priesthood to the church hierarchy.Author's sources:
- Brodie (1971) , p. 111; Bushman (2005) , pp. 156–60; Quinn (1994) , pp. 31–32; Roberts (1902) , pp. 175–76 (On 3 June 1831, "the authority of the Melchizedek Priesthood was manifested and conferred for the first time upon several of the Elders." Annotation by Roberts gives an apologetic explanation.).
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
The church grew as new converts poured into Kirtland.Author's sources:
- Brodie (1971) , p. 101.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
By the summer of 1835, there were fifteen hundred to two thousand Mormons in the vicinity of KirtlandAuthor's sources:
- Arrington (1992) , p. 21.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
expecting Smith to lead them shortly to the Millennial kingdom.Author's sources:
- Brodie (1971) , pp. 101–02, 121.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Though Oliver Cowdery's mission to the Indians was a failure,Author's sources:
- Brodie (1971) , pp. 110 (describing the mission as a "flat failure").
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
he sent word he had found the site for the New Jerusalem in Jackson County, Missouri.Author's sources:
- Brodie (1971) , p. 108.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
After he visited there in July 1831, Smith agreed and pronounced the county's rugged outpostAuthor's sources:
- Bushman (2005) , p. 162; Brodie (1971) , p. 109.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Independence to be the "center place" of Zion.Author's sources:
- Smith (Cowdery) , p. 154.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Rigdon, however, disapproved of the location, and for most of the 1830s, the church was divided between Ohio and Missouri.Author's sources:
- Brodie (1971) , p. 115.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Smith continued to live in Ohio but visited Missouri again in early 1832 in order to prevent a rebellion of prominent Saints, including Cowdery, who believed Zion was being neglected.Author's sources:
- Brodie (1971) , pp. 119–22.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Smith's trip was hastenedAuthor's sources:
- Bushman (2005) , p. 180; Brodie (1971) , p. 119.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
by a mob of residents led by former Saints who were incensed over the United Order and Smith's political power.Author's sources:
- Bushman (2005) , pp. 178–79; Remini (2002) , pp. 109–10.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
The mob beat Smith and Rigdon unconscious and tarred and feathered them.Author's sources:
- Brodie (1971) , p. 119 (noting that Smith may have narrowly escaped being castrated over some perceived intimacy between Smith and the sixteen year old sister of one of the mob's instigators); Bushman (2005) , pp. 178–79 (arguing that the evidence for Smith's intimacy with the girl is thin). Bruised and scarred, Smith preached the following day as if nothing happened (Brodie (1971) , p. 120; 2002 , pp. 110–11).
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
The old Jackson Countians resented the Mormon newcomers for various political and religious reasons.Author's sources:
- These reasons included the settlers' understanding that the Saints' intended to appropriate their property and establish a Millennial political kingdom (Brodie (1971) , pp. 130–31; Remini (2002) , pp. 114), the Saints' friendliness with the Indians (Brodie (1971) , p. 130); Remini (2002) , pp. 114–15), the Saints' perceived religious blasphemy Remini (2002) , p. 114, and especially the belief that the Saints were abolitionists (Brodie (1971) , pp. 131–33; Remini (2002) , pp. 113–14).
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Mob attacks began in July 1833,Author's sources:
- Vigilantes tarred and feathered two church leaders, destroyed some Mormon homes, destroyed the Mormon press, then the westernmost American newspaper, including most copies of the unpublished Book of Commandments. (Bushman (2005) , pp. 181–83; Brodie (1971) , p. 115.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
but Smith advised the Mormons to patiently bear themAuthor's sources:
- Brodie (1971) , pp. 135–36; Bushman (2005) , p. 235.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
until a fourth attack, which would permit vengeance to be taken.Author's sources:
- Quinn (1994) , pp. 82–83 (Smith's August 1833 revelation said that after the fourth attack, "the Saints were "justified" by God in violence against any attack by any enemy "until they had avenged themselves on all their enemies, to the third and fourth generation.," citing Smith (Cowdery) , p. 218).
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Nevertheless, once they began to defend themselves,Author's sources:
- Quinn (1994) , pp. 83–84 (after the fourth attack on 2 November 1833, Saints began fighting back, leading to the Battle of Blue River on 4 November 1833).
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
the Mormons were brutally expelled from the county.Author's sources:
- Bushman (2005) , pp. 222–27; Brodie (1971) , p. 137 (noting that the brutality of the Jackson Countians aroused sympathy for the Mormons and was almost universally deplored by the media).
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Under authority of revelations directing Smith to lead the church like a modern Moses to redeem Zion by powerAuthor's sources:
- Roberts (1904) , p. 37 (February 1834 revelation: "[T]he redemption of Zion must needs come by power; [t]herefore, I will raise up unto my people a man, who shall lead them like as Moses led the children of Israel,...and ye must needs be led out of bondage by power, and with a stretched out arm."); Brodie (1971) , p. 146 ("Quick-springing visions of an army of liberation marching triumphantly into the promised land betrayed his sounder judgment."); Hill (1989) , pp. 44–45 (suggesting that although members of the camp expected to do battle, Smith might have hoped they could merely intimidate the Missourians by a show of force).
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
and avenge God's enemies,Author's sources:
- Smith (Cowdery) , p. 237 (December 1833 revelation: Smith must "get ye straightway unto my land; break down the walls of mine enemies; throw down their tower, and scatter their watchmen. And inasmuch as they gather together against you, avenge me of mine enemies, that by and by I may come with the residue of mine house and possess the land."); Quinn (1994) , pp. 84–85 (arguing that as of February 1834, the Saints were "free to take 'vengeance' at will against any perceived enemy").
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
he led to Missouri a paramilitary expedition, later called Zion's Camp.Author's sources:
- Brodie (1971) , pp. 146–58; Remini (2002) , p. 115.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
When the camp found itself outnumbered, Smith retreated and produced a revelation explaining that the church was unworthy to redeem Zion in part because of the failure of the recently disbandedAuthor's sources:
- Brodie (1971) , p. 141.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
United Order.Author's sources:
- Roberts (1904) , p. 108 (quoting text of revelation); Hill (1989) , pp. 44–45 (noting that in addition to failure to unite under the celestial order, God was displeased the church had failed to make Zion's army sufficiently strong).
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Redemption of Zion would have to wait until after the elders of the church could receive another endowment of heavenly power,Author's sources:
- Brodie (1971) , pp. 156–57; Roberts (1904) , p. 109 (text of revelation).
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
this time in the Kirtland TempleAuthor's sources:
- Smith (Cowdery) , p. 233 (Kirtland Temple "design[ed] to endow those whom [God] ha[s] chosen with power on high"); Prince (1995) , p. 32 & n.104 (quoting revelation dated 12 June 1834 (Kirtland Revelation Book pp. 97–100) stating that the redemption of Zion "cannot be brought to pass until mine elders are endowed with power from on high; for, behold, I have prepared a greater endowment and blessing to be poured out upon them [than the 1831 endowment]").
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
then under construction.Author's sources:
- Construction began in June 1833 Remini (2002) , p. 115, not long before the first attack on the Missouri Saints.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Zion's Camp was a major failureAuthor's sources:
- Brodie (1971) , p. 159 (describing it as Smith's "second major failure").
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
that stunned Smith for monthsAuthor's sources:
- Bushman (2005) , p. 328 (Smith was "stunned for months, scarcely knowing what to do.").
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
and resulted in a crisis in Kirtland.Author's sources:
- Brodie (1971) , p. 160; Quinn (1994) , p. 87 (noting that in October 1834, Smith only gathered two votes in his failed election as Kirtland's coroner).
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
But Zion's Camp also led to a transformation in Mormon leadership and culture.Author's sources:
- Quinn (1994) , p. 85.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Just before Zion's Camp left Kirtland, Smith disbanded the United OrderAuthor's sources:
- Brodie (1971) , p. 141 ("In the Missouri debacle Joseph now saw a chance to erase the whole economic experiment—which in Kirtland had never yielded anything but trouble.").
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
and changed the name of the church to "Church of Latter Day Saints."Author's sources:
- Brodie (1971) , pp. 147–48.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
After the Camp returned, Smith drew heavily from its participants to establish five governing bodies in the church, all of equal authority to check one another.Author's sources:
- Brodie (1971) , p. 161 (The five equal councils were "the presidency, the apostles, the seventies, and the two high councils of Kirtland and Missouri").
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
He also produced fewer revelations, relying more heavily on the authority of his own teaching,Author's sources:
- Brodie (1971) , pp. 159–60 (comparing only 13 or so revelations after July 1834, several of them trivial, to the over 100 in the five years previous); Bushman (2005) , pp. 322, 419.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
and he altered and expanded many of the previous revelations to reflect recent changes in theology and practice, publishing them as the Doctrine and Covenants.Author's sources:
- Quinn (1994) , pp. 5–6, 9, 15–17, 26, 30, 33, 35, 38–42, 49, 70–71, 88, 198; Brodie (1971) , p. 141 (Smith "began to efface the communistic rubric of his young theology").
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Smith also claimed to translate, from Egyptian papyri he had purchased from a traveling exhibitor, a text he later published as the Book of Abraham.Author's sources:
- Brodie (1971) , pp. 170–75.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
The Saints built the Kirtland Temple at great cost,Author's sources:
- Remini (2002) , p. 116 ("The ultimate cost came to approximately $50,000, an enormous sum for a people struggling to stay alive.").
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
and at the temple's dedication in March 1836, they participated in the prophesied endowment, a scene of visions, angelic visitations, prophesying, speaking and singing in tongues, and other spiritual experiences.Author's sources:
- Bushman (2005) , pp. 310–19; Brodie (1971) , p. 178 ("Five years before...[Joseph] had found a spontaneous orgiastic revival in full progress and had ruthlessly stamped it out. Now he was intoxicating his followers with the same frenzy he had once so vigorously denounced.")
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
The period from 1834–1837 was one of relative peace for Joseph Smith.Author's sources:
- Brodie (1971) , pp. 165–66.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Nevertheless, after the dedication of the Kirtland temple in late 1837, "Smith's life descended into a tangle of intrigue and conflict"Author's sources:
- Bushman (2005) , p. 322.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
and a series of internal disputes led to the collapse of the Kirtland Mormon community.Author's sources:
- Brooke (1994) , p. 221 ("Ultimately, the rituals and visions dedicating the Kirtland temple were not sufficient to hold the church together in the face of a mounting series of internal disputes," citing the failure of Zion's camp, the Alger "affair," and new theological innovations).
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Although the church had publicly repudiated polygamy,Author's sources:
- Hill (1977) , pp. 340–41 (noting that Smith confided to Brigham Young in Kirtland that "if I were to reveal to this people what the Lord has revealed to me, there is not a man or a woman that would stay with me.").
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
behind the scenes there was a rift between Smith and Oliver Cowdery over the issue.Author's sources:
- Bushman (2005) , pp. 323–25; Hill (1977) , p. 188 (noting that Benjamin F. Johnson "realized later that Joseph's polygamy was one cause of disruption and apostasy in Kirtland, although it was rarely discussed in public.").
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Smith had by some accounts been teaching a polygamy doctrine as early as 1831.Author's sources:
- Compton (1997) , p. 27; Bushman (2005) , p. 326; Hill (1977) , p. 340.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Sometime between 1833 and 1836, Smith engaged in a furtive relationship with his adolescent serving girl Fanny Alger.Author's sources:
- Bushman (2005) , p. 323 (noting that Alger was fourteen in 1830 when she met Smith, and her involvement with Smith was between that date and 1836, and suggesting that the relationship began as early as 1831). Compton (1997) , p. 26; Bushman (2005) , p. 326 (noting Compton's date and conclusion)
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Although Cowdery claimed the relationship was a "filthy affair,"Author's sources:
- Brodie (1971) , pp. 181–82; Bushman (2005) , pp. 323–25; Smith (2008) , pp. 38–39 n.81 (questioning whether Smith and Alger were actually married; "a dirty, nasty, filthy affair,").
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Smith insisted the relationship was not adulterous, presumably because he had taken Alger as a plural wife.Author's sources:
- Bushman (2005) , p. 325: Smith "wanted it on record that he had never confessed to such a sin. Presumably, he felt innocent because he had married Alger."
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Cowdery, who was in the process of leaving the church,Author's sources:
- Bushman (2005) , pp. 323–25 ("In the contemporaneous documents, only one person, Cowdery, believed that Joseph had had an affair with Fanny Alger. Others may have heard the rumors, but none joined Cowdery in making accusations. David Patten, who made inquiries in Kirtland, concluded the rumors were untrue. No one proposed to put Joseph on trial for adultery. Only Cowdery, who was leaving the Church, asserted Joseph's involvement.")
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
was eventually charged with slander and expelled from the church.Author's sources:
- Bushman (2005) , p. 324: "In 1838, [Cowdery] was charged with 'seeking to destroy the character of President Joseph Smith jr by falsly insinuating that he was guilty of adultry &c.' Fanny Alger's name was never mentioned, but doubtless she was the women in question."
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Emma Smith "suspected a relationship and threw Fanny out of the house."Author's sources:
- Ostling (1999) , p. 60.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Building the temple left the church deeply in debt, and Smith was hounded by creditors.Author's sources:
- Bushman (2005) , pp. 217, 329 The temple left a debt of $13,000, and Smith borrowed tens of thousands more to make land purchases and purchase inventory for a merchandise store. By 1837, Smith had run up a debt of over $100,000.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
After Smith heard about treasure supposedly hidden in Salem, Massachusetts, he traveled there and received a revelation that God had "much treasure in this city."Author's sources:
- Quinn (1998) , pp. 261–64; Brodie (1971) , p. 192; Bushman (2005) , p. 328.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
After a month, he returned empty-handed.Author's sources:
- Bushman (2005) , p. 328; Brodie (1971) , p. 193: "Joseph made no apology for this indiscretion. In his history he described the trip to Salem as an ordinary missionary tour, and the incident eventually was forgotten."
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Smith then turned to wildcat banking, establishing the Kirtland Safety Society in January 1837, which issued bank notes capitalized in part by real estate.Author's sources:
- Bushman (2005) , p. 328.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Smith invested heavily in the notesAuthor's sources:
- Bushman (2005) , p. 328 (Smith "had bought more stock than eighty-five percent of the investors.").
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
and encouraged the Saints to buy them as a religious duty.Author's sources:
- Brodie (1971) , pp. 195–96; Bushman (2005) , p. 334.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
The bank failed within a month.Author's sources:
- Bushman (2005) , p. 330 (noting that business started on 2 January 1837, business was floundering within three weeks, and payment stopped on 23 January 1837).
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
As a result, the Kirtland Saints suffered intense pressure from debt collectors and severe price volatility.Author's sources:
- Bushman (2005) , pp. 331–32.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
Smith was held responsible for the failure, and there were widespread defections from the church,Author's sources:
- Bushman (2005) , pp. 332, 336–38. Richard Bushman notes that Heber C. Kimball claimed that in June 1837, not more than 20 men in Kirtland believed Smith was a prophet, but argues that this was an exaggeration, and that there were still "hundreds and probably thousands of loyal followers" during this time Bushman (2005) , p. 332.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
including many of Smith's closest advisers.Author's sources:
- The fallout included an unseemly row in the temple where guns and knives were drawn Bushman (2005) , p. 339. When a leading apostle, David W. Patten, raised insulting questions, Smith slapped him in the face and kicked him into the yard Bushman (2005) , pp. 332, 337, 339. Even stalwarts Parley P. Pratt and Orson Pratt left the church for a few months Bushman (2005) , p. 332.
FAIR's Response
The author(s) of Check link or content make(s) the following claim:
After a warrant was issued for Smith's arrest on a charge of banking fraud, Smith and Rigdon fled Kirtland for Missouri on the night of January 12, 1838.Author's sources:
- Brodie (1971) , p. 207; Bushman (2005) , pp. 339–40; Hill (1977) , p. 216 (noting that Smith characterized the warrant as "mob violence...under the color of legal process").
FAIR's Response
References
| Wikipedia references for "Joseph Smith, Jr." |
- Abanes, Richard, (2003), One Nation Under Gods: A History of the Mormon Church Thunder's Mouth Press
- Allen, James B., The Significance of Joseph Smith's "First Vision" in Mormon Thought off-site .
- (1992), The Mormon Experience University of Illinois Press .
- (1980), The Lion and the Lady: Brigham Young and Emma Smith off-site .
- Bergera, Gary James (editor) (1989), Line Upon Line: Essays on Mormon Doctrine Signature Books .
- Bloom, Harold, (1992), The American Religion: The Emergence of the Post-Christian Nation Simon & Schuster .
- Booth, Ezra, Mormonism—Nos. VIII–IX (Letters to the editor) off-site .
- Brodie, Fawn M., (1971), No Man Knows My History: The Life of Joseph Smith Knopf .
- Brooke, , (1994), The Refiner's Fire: The Making of Mormon Cosmology, 1644–1844 Cambridge University Press .
- Bushman, Richard Lyman, (2005), Joseph Smith: Rough Stone Rolling , New York: Knopf .
- Clark, John A., (1842), Gleanings by the Way , Philadelphia: W.J. & J.K Simmon off-site .
- Compton, Todd, (1997), In Sacred Loneliness: The Plural Wives of Joseph Smith Signature Books .
- Foster, Lawrence, (1981), Religion and Sexuality: The Shakers, the Mormons, and the Oneida Community , New York: Oxford University Press .
- Harris, Martin, (1859), Mormonism—No. II off-site .
- Hill, Donna, (1977), Joseph Smith: The first Mormon , Garden City, New York: Doubleday & Co. .
- Hill, Marvin S., (1976), Joseph Smith and the 1826 Trial: New Evidence and New Difficulties off-site .
- Hill, Marvin S., (1989), Quest for Refuge: The Mormon Flight from American Pluralism Signature Books off-site .
- Howe, Eber Dudley, (1834), Mormonism Unvailed: Or, A Faithful Account of that Singular Imposition and Delusion, from its Rise to the Present Time , Painesville, Ohio: Telegraph Press off-site .
- Hullinger, Robert N., (1992), Joseph Smith's Response to Skepticism Signature Books off-site .
- Jessee, Dean, (1976), Joseph Knight's Recollection of Early Mormon History off-site .
- Lapham, [La]Fayette, (1870), Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates off-site .
- Larson, Stan, (1978), The King Follett Discourse: A Newly Amalgamated Text off-site .
- Mormon History off-site .
- Mack, Solomon, (1811), A Narraitve [sic] of the Life of Solomon Mack Windsor: Solomon Mack off-site .
- (1994), Inventing Mormonism Signature Books .
- Marquardt, H. Michael, (1999), The Joseph Smith Revelations: Text and Commentary Signature Books .
- Marquardt, H. Michael, (2005), The Rise of Mormonism: 1816–1844 Xulon Press .
- Matzko, John, (2007), The Encounter of the Young Joseph Smith with Presbyterianism off-site .
- Morgan, Dale, Walker, John Phillip (editor) (1986), Dale Morgan on Early Mormonism: Correspondence and a New History Signature Books off-site .
- (2008), Joseph Smith Jr.: reappraisals after two centuries Oxford University Press .
- Newell, Linda King, (1994), Mormon Enigma: Emma Hale Smith University of Illinois Press .
- (1999), Mormon America: The Power and the Promise HarperSanFrancisco .
- Persuitte, David, (2000), Joseph Smith and the origins of the Book of Mormon McFarland & Co. .
- Phelps, W.W. (editor) (1833), A Book of Commandments, for the Government of the Church of Christ , Zion: William Wines Phelps & Co. off-site .
- Prince, Gregory A, (1995), Power From On High: The Development of Mormon Priesthood Signature Books .
- Quinn, D. Michael, (1994), The Mormon Hierarchy: Origins of Power Signature Books .
- Quinn, D. Michael, (1998), Early Mormonism and the Magic World View Signature Books .
- Remini, , (2002), Joseph Smith: A Penguin Life Penguin Group .
- Roberts, B. H. (editor) (1902), History of the Church of Jesus Christ of Latter-day Saints , Salt Lake City: Deseret News off-site .
- Roberts, B. H. (editor) (1904), History of the Church of Jesus Christ of Latter-day Saints , Salt Lake City: Deseret News off-site .
- Roberts, B. H. (editor) (1905), History of the Church of Jesus Christ of Latter-day Saints , Salt Lake City: Deseret News off-site .
- Roberts, B. H. (editor) (1909), History of the Church of Jesus Christ of Latter-day Saints , Salt Lake City: Deseret News off-site .
- Shipps, Jan, (1985), Mormonism: The Story of a New Religious Tradition University of Illinois Press .
- Smith, George D., (1994), Nauvoo Roots of Mormon Polygamy, 1841–46: A Preliminary Demographic Report off-site .
- Smith, George D, (2008), Nauvoo Polygamy: "...but we called it celestial marriage" Signature Books .
- Smith, Joseph, Jr., (1830), The Book of Mormon: An Account Written by the Hand of Mormon, Upon Plates Taken from the Plates of Nephi , Palmyra, New York: E. B. Grandin off-site . See Book of Mormon.
- Smith, Joseph, Jr., Jessee, Dean C (editor) (1832), Personal Writings of Joseph Smith , Salt Lake City: Deseret Book .
- Jessee, Dean C (editor) (1839–1843), Personal Writings of Joseph Smith Deseret Book .
- (1835), Doctrine and Covenants of the Church of the Latter Day Saints: Carefully Selected from the Revelations of God , Kirtland, Ohio: F. G. Williams & Co off-site . See Doctrine and Covenants.
- Smith, Joseph, Jr., Church History [Wentworth Letter] off-site . See Wentworth letter.
- Smith, Lucy Mack, (1853), Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations , Liverpool: S.W. Richards off-site . See The History of Joseph Smith by His Mother
- Tucker, Pomeroy, (1867), Origin, Rise and Progress of Mormonism , New York: D. Appleton off-site .
- Turner, Orsamus, (1852), History of the Pioneer Settlement of Phelps and Gorham's Purchase, and Morris' Reserve , Rochester, New York: William Alling off-site .
- Joseph Smith: The Gift of Seeing off-site .
- Van Wagoner, Richard S., (1992), Mormon Polygamy: A History Signature Books .
- Vogel, Dan, (1994), The Locations of Joseph Smith's Early Treasure Quests off-site .
- Vogel, Dan, (2004), Joseph Smith: The Making of a Prophet Signature Books .
- Widmer, Kurt, (2000), Mormonism and the Nature of God: A Theological Evolution, 1830–1915 McFarland .
Further reading
Mormonism and Wikipedia
FairMormon's approach to Wikipedia articles
FairMormon regularly receives queries about specific LDS-themed Wikipedia articles with requests that we somehow "fix" them. Although some individual members of FAIR may choose to edit Wikipedia articles, FairMormon as an organization does not. Controversial Wikipedia articles require constant maintenance and a significant amount of time. We prefer instead to respond to claims in the FAIR Wiki rather than fight the ongoing battle that LDS Wikipedia articles sometimes invite. From FAIR’s perspective, assertions made in LDS-themed Wikipedia articles are therefore treated just like any other critical (or, if one prefers, "anti-Mormon") work. As those articles are revised and updated, we will periodically update our reviews to match.
Who can edit Wikipedia articles?
Editors who wish to participate in editing LDS-themed Wikipedia articles can access the project page here: Wikipedia:WikiProject Latter Day Saint movement. You are not required to be LDS in order to participate—there are a number of good non-LDS editors who have made valuable contributions to these articles.
Recommendations when editing Wikipedia articles
FAIR does not advocate removing any references from Wikipedia articles. The best approach to editing Wikipedia is to locate solid references to back up your position and add them rather than attempting to remove information. Individuals who intend to edit should be aware that posting information related to the real-world identities of Wikipedia editors will result in their being banned from editing Wikipedia. Attacking editors and attempting to "out" them on Wikipedia is considered very bad form. The best approach is to treat all Wikipedia editors, whether or not you agree or disagree with their approach, with respect and civility. An argumentative approach is not constructive to achieving a positive result, and will simply result in what is called an "edit war." Unfortunately, not all Wikipedia editors exhibit good faith toward other editors (see, for example, the comment above from "Duke53" or comments within these reviews made by John Foxe's sockpuppet "Hi540," both of whom repeatedly mocked LDS beliefs and LDS editors prior to their being banned.)
Do LDS editors control Wikipedia?
Although there exist editors on Wikipedia who openly declare their affiliation with the Church, they do not control Wikipedia. Ironically, some critics of the Church periodically falsely accuse Wikipedia editors of being LDS simply because they do not accept the critics' desired spin on a particular article.
Do "anti-Mormons" control Wikipedia?
Again, the answer is no. The truth is that Wikipedia is generally self-policing. Highly contentious articles do tend to draw the most passionate supporters and critics.
Why do certain LDS articles seem to be so negative?
Although some LDS-related Wikipedia articles may appear to have a negative tone, they are in reality quite a bit more balanced than certain critical works such as One Nation Under Gods. Although many critical editors often accuse LDS-related Wikipedia articles of being "faith promoting" or claim that they are just an extension of the Sunday School manual, this is rarely the case. Few, if any, Latter-day Saints would find Wikipedia articles to be "faith promoting." Generally, the believers think that the articles are too negative and the critics believe that the articles are too positive. LDS Wikipedia articles should be informative without being overtly faith promoting. However, most of the primary sources, including the words of Joseph Smith himself, are "faith promoting." This presents a dilemma for Wikipedia editors who want to remain neutral. The unfortunate consequence is that Joseph's words are rewritten and intermixed with contradictory sources, resulting in boring and confusing prose.
We examine selected Wikipedia articles and examine them on a "claim-by-claim" basis, with links to responses in the FairMormon Answers Wiki. Wikipedia articles are constantly evolving. As a result, the analysis of each article will be updated periodically in order to bring it more into line with the current version of the article. The latest revision date may be viewed at the top of each individual section. The process by which Wikipedia articles are reviewed is the following:
- Update each Wikipedia passage and its associated footnotes.
- Examine the use of sources and determine whether or not the passage accurately represents the source used.
- Provide links to response articles within the FairMormon Answers Wiki.
- If violation of Wikipedia rules is discovered, identify which Wikipedia editor (by pseudonym) made the edit, provide a description of the rule violated and a link to the Wikipedia "diff" showing the actual edit.
- If a violated rule is later corrected in a subsequent revision, the violation is removed and a notation is added that the passage is correct per cited sources. This doesn't mean that FAIR necessarily agrees with the passage—only that it is correct based upon the source used.
Interpreter: A Journal of Latter-day Saint Faith and Scholarship, "Mormonism and Wikipedia: The Church History That “Anyone Can Edit”"
Roger Nicholson, Interpreter: A Journal of Latter-day Saint Faith and Scholarship, (2012)The ability to quickly and easily access literature critical of The Church of Jesus Christ of Latter-day Saints has been made significantly easier through the advent of the Internet. One of the primary sites that dominates search engine results is Wikipedia, an online encyclopedia that “anyone can edit.” Wikipedia contains a large number of articles related to Mormonism that are edited by believers, critics, and neutral parties. The reliability of information regarding the Church and its history is subject to the biases of the editors who choose to modify those articles. Even if a wiki article is thoroughly sourced, editors sometimes employ source material in a manner that supports their bias. This essay explores the dynamics behind the creation of Wikipedia articles about the Church, the role that believers and critics play in that process, and the reliability of the information produced in the resulting wiki articles.
Click here to view the complete article
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