Jump to content

Edit filter log

Details for log entry 4960470

23:42, 24 June 2011: 69.169.160.6 (talk) triggered filter 61, performing the action "edit" on Joseph Smith, Jr.. Actions taken: Tag; Filter description: New user removing references (examine)

Changes made in edit

}}
}}
}}
}}
During his lifetime, Smith's role in the Latter Day Saint religion was comparable to that of [[Muhammad]] in early [[Islam]].<ref>{{Citation|last=Weber|first=Max|authorlink=Max Weber|title=Economy and society: an outline of interpretive sociology|volume=1|publisher=University of California Press|year=1978|isbn=0520035003|page=446}} (In his role as the founder of Mormonism, Smith "resembled, even in matters of detail, Muhammad."); {{Harvtxt|Brodie|1971|p=230}} (speech dated October 14, 1838 at the Far West town square, in which Smith called himself "a second [[Muhammad|Mohammed]]"); {{Harvtxt|Bushman|2005|p=352}}.</ref> After his death, the Saints believed he had died to seal the testimony of his faith and considered him a [[martyr]].<ref>{{Harvtxt|Brodie|1971|pp=396–97}}.</ref> His theological importance within the [[Latter Day Saint movement]] then only increased.<ref name="Widmer 2000 98">{{Harvtxt|Widmer|2000|p=98}}.</ref> [[Mormon]] leaders began teaching that Smith was already among the gods.<ref>{{Harvtxt|Abanes|2003|pp=174–75}} (noting statements by [[Heber C. Kimball]] and [[Brigham Young]] Of all Smith's visions, Saints gradually came to regard his [[First Vision]] as the most important<ref>{{Harvtxt|Smith|Mulholland|Thompson|Phelps|Richards|1839–1843|p=3}}. This vision was generally unknown to early Latter Day Saints. ''See'' {{Harvtxt|Bushman|2005|p=39}} (story was unknown to most early converts); {{Harvtxt|Allen|1966|p=30}} (the first vision received only limited circulation in the 1830s). However, the vision story gained increasing theological importance within the [[Latter Day Saint movement]] beginning roughly a half century later. ''See'' {{Harvtxt|Shipps|1985|pp=30–32}}; {{Harvtxt|Allen|1966|pp=43–69}}; {{Harvtxt|Quinn|1998|p=176}} ("Smith's first vision became a missionary tool for his followers only after Americans grew to regard modern visions of God as unusual.").</ref> because it inaugurated his prophetic calling and character.<ref>{{Harvtxt|Allen|1966|pp=43–44}} ("Next to the resurrection of Christ, nothing holds a more central place in modern Mormon thought than" the [[First Vision]].... The most sacred event in church history, a belief in its literal reality is fundamental to belief in [[Mormonism]] itself."); {{Harvtxt|Shipps|1985|pp=9, 32}} (First Vision came to be regarded as the "initial episode in Mormon history," and "emerged as a symbol that could keep the slain Mormon leader at center stage"); {{Harvtxt|Widmer|2000|p=105}}.</ref>
During his lifetime, Smith's role in the Latter Day Saint religion was comparable to that of [[Muhammad]] in early [[Islam]].<ref>{{Citation|last=Weber|first=Max|authorlink=Max Weber|title=Economy and society: an outline of interpretive sociology|volume=1|publisher=University of California Press|year=1978|isbn=0520035003|page=446}} (In his role as the founder of Mormonism, Smith "resembled, even in matters of detail, Muhammad."); {{Harvtxt|Brodie|1971|p=230}} (speech dated October 14, 1838 at the Far West town square, in which Smith called himself "a second [[Muhammad|Mohammed]]"); {{Harvtxt|Bushman|2005|p=352}}.</ref> After his death, the Saints believed he had died to seal the testimony of his faith and considered him a [[martyr]].<ref>{{Harvtxt|Brodie|1971|pp=396–97}}.</ref> His theological importance within the [[Latter Day Saint movement]] then only increased.<ref name="Widmer 2000 98">{{Harvtxt|Widmer|2000|p=98}}.</ref> [[Mormon]] Of all Smith's visions, Saints gradually came to regard his [[First Vision]] as the most important<ref>{{Harvtxt|Smith|Mulholland|Thompson|Phelps|Richards|1839–1843|p=3}}. This vision was generally unknown to early Latter Day Saints. ''See'' {{Harvtxt|Bushman|2005|p=39}} (story was unknown to most early converts); {{Harvtxt|Allen|1966|p=30}} (the first vision received only limited circulation in the 1830s). However, the vision story gained increasing theological importance within the [[Latter Day Saint movement]] beginning roughly a half century later. ''See'' {{Harvtxt|Shipps|1985|pp=30–32}}; {{Harvtxt|Allen|1966|pp=43–69}}; {{Harvtxt|Quinn|1998|p=176}} ("Smith's first vision became a missionary tool for his followers only after Americans grew to regard modern visions of God as unusual.").</ref> because it inaugurated his prophetic calling and character.<ref>{{Harvtxt|Allen|1966|pp=43–44}} ("Next to the resurrection of Christ, nothing holds a more central place in modern Mormon thought than" the [[First Vision]].... The most sacred event in church history, a belief in its literal reality is fundamental to belief in [[Mormonism]] itself."); {{Harvtxt|Shipps|1985|pp=9, 32}} (First Vision came to be regarded as the "initial episode in Mormon history," and "emerged as a symbol that could keep the slain Mormon leader at center stage"); {{Harvtxt|Widmer|2000|p=105}}.</ref>


[[Memorials]] to Smith include the [[Joseph Smith Memorial Building]] in [[Salt Lake City|Salt Lake City, Utah]], and the [[Joseph Smith Building]] on the campus of [[Brigham Young University]].
[[Memorials]] to Smith include the [[Joseph Smith Memorial Building]] in [[Salt Lake City|Salt Lake City, Utah]], and the [[Joseph Smith Building]] on the campus of [[Brigham Young University]].

Action parameters

VariableValue
Name of the user account (user_name)
'69.169.160.6'
Page ID (page_id)
16255
Page namespace (page_namespace)
0
Page title without namespace (page_title)
'Joseph Smith, Jr.'
Full page title (page_prefixedtitle)
'Joseph Smith, Jr.'
Action (action)
'edit'
Edit summary/reason (summary)
'/* Impact */ '
Whether or not the edit is marked as minor (no longer in use) (minor_edit)
false
Old page wikitext, before the edit (old_wikitext)
'{{About|the founder of the Latter Day Saint movement||Joseph Smith (disambiguation)}} {| style="float: right;" |- | {{LDSInfobox/JS | image= [[File:Joseph Smith, Jr. portrait owned by Joseph Smith III.jpg|200px]]<br/>[[File:Joseph Smith Jr Signature.svg|100px]]| }} |- | {{Joseph Smith, Jr.|noimage=true}} |} '''Joseph Smith, Jr.''' (December 23, 1805&nbsp;– June 27, 1844) was an American religious leader and the founder of the [[Latter Day Saint movement]]. Regarded as a [[prophet]] by his followers, Smith was also a military leader, city planner, [[political philosophy|political theorist]], and [[polygamy|polygamist]]. Smith was reared in western New York during the [[Second Great Awakening]], a period of religious enthusiasm, in a family influenced by both Christian culture and contemporary folk magic. In the late 1820s, Smith said that an angel had directed him to a buried book of [[golden plates]] inscribed with a religious history of ancient American peoples. After publishing what he said was an English translation of the plates as the [[Book of Mormon]], he organized branches of the [[Church of Christ (Latter Day Saints)|Church of Christ]], a church whose adherents were later called Latter Day Saints, Saints, or [[Mormons]]. In 1831, Smith moved west to [[Kirtland, Ohio]] intending to establish the city of [[Zion (Latter Day Saints)|Zion]] in western Missouri, but his plans were frustrated when Missouri settlers expelled the Saints in 1833. After leading [[Zion's Camp]], an unsuccessful paramilitary expedition to recover the land, Smith began building a [[Kirtland Temple|temple in Kirtland]]. In 1837, the [[Kirtland Safety Society]]—established by Smith and other church leaders—suffered a major financial crisis, and the following year Smith joined his followers in northern Missouri. The [[1838 Mormon War]] ensued with Missourians who believed Smith had incited insurrection. When the Saints lost the war, they were expelled, and Smith was imprisoned on capital charges. After being allowed to escape state custody in 1839, Smith led his followers to settle at [[Nauvoo, Illinois]] on Mississippi River swampland, and there he served as both mayor and commander of its large militia, the [[Nauvoo Legion]]. In early 1844, he announced his candidacy for [[President of the United States]]. That summer, after the ''[[Nauvoo Expositor]]'' criticized Smith's practice of [[Mormonism and polygamy|polgyamy]], the Nauvoo City Council ordered the paper's destruction. During the ensuing turmoil, Smith first declared martial law and then surrendered to the governor of Illinois. Although the governor promised his safety, Smith was [[Death of Joseph Smith, Jr.|killed by a mob]] while awaiting trial in [[Carthage, Illinois]]. Smith's followers regard many of his writings as [[religious text|scripture]]. [[Teachings of Joseph Smith, Jr.|His teachings]] include unique views about the nature of God, cosmology, family structures, political organization, and religious collectivism. His legacy includes [[List of sects in the Latter Day Saint movement|a number of religious denominations]], which collectively claim a growing membership of over 14 million worldwide.<ref>{{Citation|last=Dobner|first=Jennifer|title=Editor: Statistics show fast Mormon church growth|publisher=[[USA Today]]|date=April 10, 2009|url=http://www.usatoday.com/news/nation/states/utah/2009-04-10-42998841_x.htm}} ([[The Church of Jesus Christ of Latter-day Saints|LDS Church]] claims 13,824,854 members as of end of 2009 according to the [http://lds.org/general-conference/2010/04/statistical-report-2009?lang=eng Statistical Report, 2009]); {{Citation|author=Community of Christ|author-link=Community of Christ|title=General Denominational Information|url=http://www.cofchrist.org/news/GeneralInfo.asp#membership|year=2009|accessdate=December 17, 2009}} (second largest Latter Day Saint movement denomination claiming approximately 250,000 members).</ref> ==Life== ===Early years (1805–1827)=== {{Main|Early life of Joseph Smith, Jr.}} Joseph Smith, Jr. was born on December 23, 1805, in [[Sharon, Vermont]] to [[Lucy Mack Smith]] and her husband [[Joseph Smith, Sr.|Joseph]], a merchant and farmer.<ref>{{Harvtxt|Bushman|2005|pp=9, 30}}; {{Harvtxt|Smith|1832|p=1}}.</ref> After a crippling bone infection at age eight, the younger Smith hobbled on crutches as a child.<ref>{{Harvtxt|Bushman|2005|p=21}}.</ref> In 1816–17, the family moved to the western [[New York]] [[Palmyra (village), New York|village of Palmyra]]<ref>{{Harvtxt|Bushman|2005|p=30}}.</ref> and eventually took a mortgage on a {{convert|100|acre|ha|adj=on}} farm in nearby [[Manchester (town), New York|Manchester town]].<ref>{{Harvtxt|Bushman|2005|pp=32–33}}. From about 1818 until after the July 1820 purchase, the Smiths [[squatting|squatted]] in a [[log home]] adjacent to the property. ''Id.''</ref> During the [[Second Great Awakening]], the region was a hotbed of religious enthusiasm.<ref>{{Harvtxt|Shipps|1985|p=7}}.</ref> Although the Smith family was caught up in this excitement,<ref>{{Harvtxt|Brooke|1994|p=129}} ("Long before the 1820s, the Smiths were caught up in the dialectic of spiritual mystery and secular fraud framed in the hostile symbiosis of divining and counterfeiting and in the diffusion of Masonic culture in an era of sectarian fervor and profound millenarian expectation.").</ref> they disagreed about religion.<ref>{{Harvtxt|Vogel|2004|p=xx}} (Smith family was "marked by religious conflict".); {{Harvtxt|Hill|1989|pp=10–11}} (noting "tension between [Smith's] mother and his father regarding religion").</ref> Joseph Smith may not have joined a church in his youth,<ref>Smith said that he decided in 1820, based on his [[First Vision]], not to join any churches {{Harv|Smith|Mulholland|Thompson|Phelps|Richards|1839–1843|p=4}}. However, {{Harv|Lapham|1870}} said that Smith's father told him his son had once become a [[Baptist]]).</ref> but he participated in church classes<ref>Smith is known to have attended Sunday school at the Western Presbyterian Church in Palmyra {{Harv|Matzko|2007}}. Smith also attended and spoke at a Methodist probationary class in the early 1820s, but never officially joined ({{Harvnb|Turner|1852|p=214}}; {{harvnb|Tucker|1876|p=18}}).</ref> and read the Bible. With his family, he took part in [[folk religion|religious folk magic]],<ref>{{harvtxt|Quinn|1998|p=30}}("Joseph Smith's family was typical of many early Americans who practiced various forms of Christian folk magic."); {{harvtxt|Bushman|2005|p=51}} ("Magic and religion melded in the Smith family culture."); {{Harvtxt|Shipps|1985|pp=7–8}}; {{Harvtxt|Remini|2002|pp=16, 33}}.</ref> a common practice at the time.<ref>{{harvtxt|Quinn|1998|p=31}}; {{Harvtxt|Hill|1977|p=53}} ("Even the more vivid manifestations of religious experience, such as dreams, visions and revelations, were not uncommon in Joseph's day, neither were they generally viewed with scorn.").</ref> Like many people of that era,<ref>{{harvtxt|Quinn|1988|pp=14–16, 137}}.</ref> both his parents and his maternal grandfather had visions or dreams that they believed communicated messages from God.<ref>{{Harvtxt|Bushman|2005|pp=26, 36}}; {{Harvtxt|Brooke|p=1994|pp=150–51}}; {{Harv|Mack|1811|p=25}}; {{Harvtxt|Smith|1853|pp=54–59, 70–74}}.</ref> Smith later said that he had his own [[First Vision|first vision]] in 1820, in which God told him his sins were forgiven<ref>{{Harvtxt|Smith|1832}}; {{Harvtxt|Bushman|2005|p=39}} (When Smith first described the vision twelve years after the event, "[h]e explained the vision as he must have first understood it, as a personal conversion".)</ref> and that all the current churches were false. [[File:Joseph Smith receiving golden plates.jpg|right|thumb|alt=Engraving|An 1893 engraving of Joseph Smith receiving the [[golden plates]] and other artifacts from the [[angel Moroni]]]] The Smith family supplemented its meager farm income by treasure-digging,<ref>{{Harvtxt|Quinn|1998|p=136}}.</ref> likewise relatively common in contemporary [[New England]]<ref>{{Harvtxt|Newell|Avery|1994|pp=16}}("Money digging, or treasure hunting, was widespread among the rural areas of New York and New England as well as the area of Pennsylvania near the Hales'.")</ref> though the practice was frequently condemned by clergymen and rationalists and was often illegal.<ref>{{Harvtxt|Quinn|1998|pp=25–26, 30}}. "Despite the fact that folk magic had widespread manifestations in early America, the biases of the Protestant Reformation and Age of Reason dominated the society's responses to folk magic. The most obvious effect was that every American colony (and later U.S. state) had laws against various forms of divination." (30)</ref> Joseph claimed an ability to use [[Seer stones (Latter Day Saints)|seer stones]] for locating lost items and buried treasure.<!-- FOOTNOTE--><ref>{{Harvtxt|Quinn|1987|p=173}}; {{Harvtxt|Bushman|2005|pp=49–51}}; {{Harvtxt|Persuitte|2000|pp=33–53}}.</ref><!-- --> To do so, Smith would put a stone in a white [[stovepipe hat]] and would then see the required information in reflections given off by the stone.<!-- FOOTNOTE--><ref>{{Harvtxt|Brooke|1994|pp=152–53}}; {{Harvtxt|Quinn|1998|pp=43–44}}; {{Harvtxt|Bushman|2005|pp=45–52}}. ''See also'' the following primary sources: {{Harvtxt|Harris|1833|pp=253–54}}; {{Harvtxt|Hale|1834|p=265}}; {{Harvtxt|Clark|1842|p=225}}; {{Harvtxt|Turner|1851|p=216}}; {{Harvtxt|Harris|1859|p=164}}; {{Harvtxt|Tucker|1867|pp=20–21}}; {{Harvtxt|Lapham|1870|p=305}}; {{Harvtxt|Lewis|Lewis|1879|p=1}}; {{Harvtxt|Mather|1880|p=199}}.</ref><!-- --> In 1823, while praying for forgiveness from his "gratification of many appetites,"<ref>{{Harvtxt|Smith|Mulholland|Thompson|Phelps|Richards|1839–1843|p=5}} (writing that he "displayed the weakness of youth and the <del>corruption</del> <ins>foibles</ins> of human nature, which I am sorry to say, led me into divers temptations <del>to the gratification of many appetites</del> offensive in the sight of God," deletions and interlineations in original); {{Harvtxt|Quinn|1998|pp=136–38}} (arguing that Smith was praying for forgiveness for a sexual sin to maintain his power as a seer); {{Harvtxt|Smith|1994|pp=17–18}} (arguing that his prayer related to a sexual sin). ''But see'' {{Harvtxt|Bushman|2005|p=43}} (noting that Smith did not specify which "appetites" he had gratified, and suggesting that one of them was that he "drank too much").</ref> Smith said he was visited at night by an angel named [[Angel Moroni|Moroni]], who revealed the location of a buried book of [[golden plates]] as well as other artifacts, including a [[breastplate]] and a set of [[Urim and Thummim (Latter Day Saints)|silver spectacles]] with lenses composed of [[seer stone (Latter Day Saints)|seer stones]], which had been hidden in a hill near his home.<ref>{{Harvtxt|Smith|Mulholland|Thompson|Phelps|Richards|1839–1843|p=4}}.</ref> Smith said he attempted to remove the plates the next morning but was unsuccessful because the angel prevented him.<ref>Mormon historian Richard Bushman argues that "the visit of the angel and the discovery of the gold plates would have confirmed the belief in supernatural powers. For people in a magical frame of mind, Moroni sounded like one of the spirits who stood guard over treasure in the tales of treasure-seeking." {{Harvtxt|Bushman|2005|p=50}}.</ref> During the next four years, Smith made annual visits to the hill, only to return without the plates because he claimed that he had not brought with him the right person required by the angel.<ref>{{Harvtxt|Quinn|1998|pp=163–64}}; {{Harvtxt|Bushman|2005|p=54}} (noting accounts stating that the "right person" was originally Smith's brother Alvin, then when he died, someone else, and finally his wife Emma).</ref> Meanwhile, Smith continued traveling western New York and Pennsylvania as a treasure seeker and also as a farmhand.<ref>{{Harvtxt|Bushman|2005|pp=47–53}}; {{Harvtxt|Newell|Avery|1994|pp=17}}; {{Harvtxt|Quinn|1998|pp=54–57}}</ref> In 1826, he was tried in [[Chenango County, New York|Chenango County]], New York, for "glass-looking," the crime of pretending to find lost treasure.<ref>{{Harvtxt|Hill|1977|pp=1–2}}; {{Harvtxt|Bushman|2005|pp=51–52}}; {{Citation|title=Revised Statutes of the State of New York|volume=1|year=1829|publication-place=Albany, NY|publisher=Packard and Van Benthuysen|page=638: part I, title 5, § 1|url=http://books.google.com/?id=RX84AAAAIAAJ&pg=RA1-PA638|author1=(state), New York|author2=Butler, Benjamin Franklin|author3=Spencer, John Canfield}} ("[A]ll persons pretending to tell fortunes, or where lost or stolen goods may be found,...shall be deemed [[vagrancy (people)|disorderly persons]].")</ref> While boarding at the Hale house in Harmony, he met [[Emma Hale Smith|Emma Hale]] and, on January 18, 1827, eloped with her because her parents disapproved of his treasure hunting.<ref>{{Harvtxt|Bushman|2005|p=53}}.</ref> Claiming his stone told him that Emma was the key to obtaining the plates,<ref>{{Harvtxt|Quinn|1998|pp=163–64}}; {{Harvtxt|Bushman|2005|p=54}} (noting accounts stating that Emma was the key).</ref> Smith went with her to the hill on September 22, 1827. This time, he said, he retrieved the plates and placed them in a locked chest.<ref>{{Harvtxt|Bushman|2005|pp=60}}.</ref> He said the angel commanded him not to show the plates to anyone else but to publish their translation, reputed to be the religious record of [[indigenous Americans]].<ref>{{Harvtxt|Smith|Mulholland|Thompson|Phelps|Richards|1839–1843|pp=5–6}}</ref> Joseph later promised Emma's parents that his treasure-seeking days were behind him.<ref>{{Harvtxt|Bushman|2005|pp=54}}</ref> Although Smith had left his treasure hunting company, his former associates believed he had double-crossed them by taking for himself what they considered joint property.<ref>{{Harvtxt|Harris|1859|p=167}}; {{Harvtxt|Bushman|2005|p=61}}.</ref> They ransacked places where a competing treasure-seer said the plates were hidden,<ref>{{Harvtxt|Bushman|2005|pp=54}} (treasure seer Sally Chase attempted to find the plates using her seer stone).</ref> and Smith soon realized that he could not accomplish the translation in Palmyra.<ref>{{Harvtxt|Bushman|2005|pp=60–61}}; {{Harvtxt|Remini|2002|p=55}}.</ref> ===Founding a church (1827–30)=== {{Book of Mormon}} {{Main|Life of Joseph Smith, Jr. from 1827 to 1830}} In October 1827, Smith and his pregnant<ref>{{Harvtxt|Remini|2002|p=55}}.</ref> wife moved from Palmyra to Harmony (now [[Oakland Township, Susquehanna County, Pennsylvania|Oakland), Pennsylvania]],<ref>{{Harvtxt|Newell|Avery|1994|p=2}}.</ref> aided by money from a comparatively prosperous neighbor [[Martin Harris (Latter Day Saints)|Martin Harris]].<ref>{{Harvtxt|Bushman|2005|pp=62–63}}; {{Harvtxt|Walker|1986|p=35}}; {{Harvtxt|Remini|2002|p=55}} (Harris' money allowed Smith to pay his debts and thus allowed him to move without being arrested for evading his creditors); {{Harvtxt|Smith|1853|p=113}}; {{Harvtxt|Howe|1834}}.</ref> Living near his disapproving in-laws,<ref>{{Harvtxt|Remini|2002|p=56}}.</ref> Smith transcribed some of the characters (what he called "[[reformed Egyptian]]") engraved on the plates and then dictated a translation to his wife.<ref>{{Harvtxt|Bushman|2005|p=63}}; {{Harvtxt|Remini|2002|p=56}}; {{Harvtxt|Roberts|1902|p=19}};{{Harvtxt|Howe|1834|pp=270–71}} (Smith sat behind a curtain and passed transcriptions to his wife or her brother).</ref> [[File:JosephSmithTranslating.jpg|thumb|left|upright|alt=Smith sitting on a wooden chair with his face in a hat|Joseph Smith dictating the [[Book of Mormon]] by reading reflections in a [[seer stone (Latter Day Saints)|seer stone]] at the bottom of his hat]] For at least some of the earliest translation, Smith said he used "[[Urim and Thummim (Latter Day Saints)|Urim and Thummim]]",<ref>{{Harvtxt|Smith|Mulholland|Thompson|Phelps|Richards|1839–1843|p=9}} (describing early translation with the Urim and Thummim from December 1827 to February 1828); {{Harvtxt|Remini|2002|p=57}} (noting that Emma Smith said that Smith started translating with the Urim and Thummim and then eventually used his dark seer stone exclusively); {{Harvtxt|Bushman|2005|p=66}}; {{Harvtxt|Quinn|1998|pp=169–70}} (noting that, according to witnesses, Smith's early translation with the two-stone Urim and Thummim spectacles involved placing the spectacles in his hat, and that the spectacles were too large to actually wear). In one 1842 statement, Smith said that "[t]hrough the medium of the Urim and Thummim I translated the record by the gift, the power of God." {{Harv|Smith|1842|p=707}}. There is debate as to whether or not this statement is consistent with his known use of a [[seer stone (Latter Day Saints)|seer stone]] other than the Urim and Thummim. {{harv|Quinn|1998|p=175}} argues that the term ''Urim and Thummim'' was a generic term early Mormons used to refer to all of Smith's seer stones. {{Harv|Persuitte|2000|pp=81–83}} interprets Smith to say that he translated the entire [[Book of Mormon]] with the two stones found with the plates, which would be in flat contradiction with his documented use of the chocolate-colored seer stone.</ref> a pair of [[seer stone (Latter Day Saints)|seer stones]] he said were buried with the [[golden plates]].<ref>{{Harvtxt|Smith|Mulholland|Thompson|Phelps|Richards|1839–1843|p=4}} (stating that deposited with the plates were "two stones in silver bows" and stating that "these stones fastened into a breastplate constituted what is called the Urim & Thummim...."); {{Harvtxt|Smith|1842|p=707}} (describing "a curious instrument which the ancients called 'Urim and Thummim,' which consisted of two transparent stones set in the rim of a bow fastened to a breastplate.").</ref> Later, however, he used the single chocolate-colored stone he had found in 1822 and used for treasure hunting.<ref>{{Harv|Quinn|1998|pp=171–73}} (witnesses said that Smith shifted from the Urim and Thummim to the single brown seer stone after the loss of the earliest [[Lost 116 pages|116 manuscript pages]]); {{Harvtxt|Persuitte|2000|pp=81–82}} (none of the existing [[Book of Mormon]] transcript was created using the Urim and Thummim); {{Harvtxt|Remini|2002|p=57}} (noting that [[Emma Hale Smith|Emma Smith]] said that after 1828, Smith used his dark seer stone exclusively).</ref> As when divining the location of treasure,<ref>{{Harvtxt|Quinn|1998|p=173}} ("[T]he actual translation process was strikingly similar to the way Smith used the same stone for treasure-hunting."); {{Harvtxt|Bushman|2005}} (In using the divining power of stones, Smith blended the magic culture of his upbringing with inspired translation.).</ref> Smith said he saw the words of the translation while he gazed at the stone or stones in the bottom of his hat, excluding all light.<ref>{{Harvtxt|Bushman|2005|pp=71–72}}; {{Harvtxt|Marquardt|Walters|1994|pp=103–04}}; {{Harvtxt|Van Wagoner|Walker|1982|pp=52–53}} (citing numerous witnesses of the translation process); {{Harvtxt|Quinn|1998|pp=169–70, 173}} (describing similar methods for both the two-stone Urim and Thummim and the chocolate seer stone).</ref> The plates themselves were not directly consulted.<ref>{{Harvtxt|Van Wagoner|Walker|1982|p=53}} ("The plates could not have been used directly in the translation process."); {{Harvtxt|Bushman|2005|pp=71–72}} (Joseph did not pretend to look at the 'reformed Egyptian' words, the language on the plates, according to the book's own description. The plates lay covered on the table, while Joseph's head was in the hat looking at the seerstone...."); {{Harvtxt|Marquardt|Walters|1994|pp=103–04}} ("When it came to translating the crucial plates, they were no more present in the room than was John the Beloved's ancient 'parchment', the words of which Joseph also dictated at the time.").</ref> Smith did this in full view of witnesses, but sometimes concealed the process by raising a curtain or dictating from another room.<ref>{{Harvtxt|Cole|1831}}; {{Harvtxt|Howe|1834|p=14}}.</ref> Smith may have considered giving up the translation because of opposition from his in-laws,<ref>{{Harvtxt|Morgan|1986|p=280}}.</ref> but in February 1828, Martin Harris arrived to spur him on<ref>{{Harvtxt|Bushman|2005|p=63}} (Harris had a vision that he was to assist with a "marvelous work"); {{Harvtxt|Roberts|1902|p=19}} (Harris arrived in Harmony in February 1828); {{Harvtxt|Booth|1831}} (Harris had to convince Smith to continue translating, saying, "I have not come down here for nothing, and we will go on with it").</ref> by taking the [[Anthon transcript|characters]] and their translations to a few prominent scholars.<ref>{{Harvtxt|Bushman|2005|pp=63–64}} (the plan to use a scholar to authenticate the characters was part of a vision received by Harris; author notes that [[Lucy Mack Smith|Smith's mother]] said the plan to authenticate the characters was arranged between Smith and Harris before Harris left Palmyra); {{Harvtxt|Remini|2002|pp=57–58}} (noting that the plan arose from a vision of Martin Harris). According to {{Harv|Bushman|2005|p=64}}, these scholars probably included at least [[Luther Bradish]] in [[Albany, New York]] {{Harv|Lapham|1870}}, [[Samuel L. Mitchill]] of New York City ({{Harv|Hadley|1829}}; {{Harvnb|Jessee|1976|p=3}}), and [[Charles Anthon]] of New York City {{Harv|Howe|1834|pp=269–272}}.</ref> Harris claimed that one of the scholars he visited, [[Charles Anthon]], initially authenticated the characters and their translation, then recanted upon hearing that Smith had received the plates from an angel.<ref>{{Harvtxt|Bushman|2005|pp=64–65}}; {{Harvtxt|Remini|2002|pp=58–59}}.</ref> Anthon denied this claim<ref>{{Harvtxt|Howe|1834|pp=269–72}} (Anthon's description of his meeting with Harris, claiming he tried to convince Harris that he was a victim of a fraud). But see {{Harvtxt|Vogel|2004|p=115}} (arguing that Anthon's initial assessment was likely more positive than he would later admit).</ref> and Harris returned to Harmony in April 1828 motivated to act as Smith's scribe.<ref>{{Harvtxt|Roberts|1902|p=20}}.</ref> Translation continued until mid-June 1828, until Harris began having doubts about the existence of the golden plates.<ref>These doubts were induced by [[Lucy Harris|his wife's]] deep skepticism. {{Harvtxt|Bushman|p=66}}.</ref> Harris importuned Smith to let him take the existing [[Lost 116 pages|116 pages of manuscript]] to Palmyra to show a few family members.<ref>{{Harvtxt|Smith|1853|pp=117–18}}; {{Harvtxt|Roberts|1902|p=20}}.</ref> Harris then lost the manuscript—of which there was no copy—at about the same time as Smith's wife Emma gave birth to a [[stillbirth|stillborn]] son.<ref>During this dark period, Smith briefly attended his in-laws' [[Methodism|Methodist]] church, but one of Emma's cousins "objected to the inclusion of a 'practicing necromancer' on the Methodist roll," and Smith voluntarily withdrew rather than face a disciplinary hearing. {{Harv|Bushman|2005|pp=69–70}}.</ref> Smith said the [[angel Moroni|angel]] had taken away the plates and he had lost his ability to translate<ref>{{Harv|Phelps|1833|loc=sec. 2:4–5}} (revelation dictated by Smith stating that his gift to translate was temporarily revoked); {{Harvtxt|Smith|1832|p=5}} (stating that the angel had taken away the plates and the Urim and Thummim).</ref> until September 22, 1828, when they were restored.<ref>{{Harvtxt|Smith|1853|p=126}}.</ref> Smith did not earnestly resume the translation again until April 1829, when he met [[Oliver Cowdery]], a teacher and [[dowsing|dowser]],<ref>{{Harvtxt|Hill|1977|p=86}} (Cowdery had brought with him a "rod of nature," perhaps acquired while he was among his father's religious group in Vermont, who believed that certain rods had spiritual properties and could be used in divining."); {{Harvtxt|Bushman|2005|p=73}} ("Cowdery was open to belief in Joseph's powers because he had come to Harmony the possessor of a supernatural gift alluded to in a revelation..." and his family had apparently engaged in treasure seeking and other magical practices.){{Harvtxt|Quinn|1998|pp=35–36, 121}}.</ref> who now became Smith's scribe.<ref>{{Harvtxt|Bushman|2005|p=74}} (Smith and Cowdery began translating where the narrative left off after the [[lost 116 pages]], now representing the [[Book of Mosiah]]. A revelation would later direct them not to re-translate the lost text, to ensure that the lost pages could not later be found and compared to the re-translation.).</ref> They worked full time on the translation between April and early June 1829,<ref>{{Harvtxt|Bushman|2005|pp=70–74}}.</ref> and then moved to [[Fayette, New York]] where they continued to work at the home of Cowdery's friend [[Peter Whitmer]]. When the translation spoke of an institutional church and a requirement for baptism, Smith and Cowdery baptized each other,<ref>{{Harvtxt|Quinn|1994|pp=5–6, 38}} (contrasting the 1829 view with the churchless Mormonism of 1828); {{Harvtxt|Bushman|2005|pp=74–75}}.</ref> with written documents five years later stating that [[John the Baptist]] had appeared and ordained them to [[Aaronic priesthood|a priesthood]].<ref>{{Harvtxt|Quinn|1994|pp=15–20}} (noting that Mormon records and publications contain no mention of any angelic conferral of authority until 1834); {{Harvtxt|Bushman|2005|p=75}}.</ref> Translation was completed around July 1, 1829.<ref>{{Harvtxt|Bushman|2005|p=78}}.</ref> Knowing that potential converts to the planned church might find Smith's story of the plates incredible,<ref>{{Harvtxt|Bushman|2005|p=77}} (Smith "began to seek converts the question of credibility had to be addressed again. Joseph knew his story was unbelievable.").</ref> Smith asked a group of [[Book of Mormon witnesses|eleven witnesses]], including Martin Harris and male members of the Whitmer and Smith families, to sign a statement testifying that they had seen the golden plates, and in the case of the latter eight witnesses, had actually hefted the plates.<ref>{{Harv|Bushman|2005|pp=77–79}}. There were two statements, one by a set of [[Three Witnesses]] and another by a set of [[Eight Witnesses]]. The two testimonies are undated, and the exact dates on which the Witnesses are said to have seen the plates is unknown.</ref> According to Smith, the [[angel Moroni]] took back the plates after Smith was finished using them.<ref>{{Harvtxt|Smith|Mulholland|Thompson|Phelps|Richards|1839–1843|p=8}}.</ref> [[File:The Book of Mormon- An Account Written by the Hand of Mormon upon Plates Taken from the Plates of Nephi.jpg|thumb|right|175px|alt=Image|Cover page of the [[Book of Mormon]], original 1830 edition]] The translation, known as the [[Book of Mormon]], was published in Palmyra on March 26, 1830, by printer [[Egbert Bratt Grandin|E. B. Grandin]].<ref>{{Harvtxt|Bushman|2005|p=82}}.</ref> [[Martin Harris (Latter Day Saints)|Martin Harris]] financed the publication by mortgaging his farm.<ref>{{Harv|Bushman|2005|p=80}} (noting that Harris' marriage dissolved in part because his wife refused to be a party, and he eventually sold his farm to pay the bill.</ref> Soon thereafter on April 6, 1830, Smith and his followers formally organized the [[Church of Christ (Latter Day Saints)|Church of Christ]],<ref>Scholars and eye-witnesses disagree whether the church was organized in [[Manchester (town), New York|Manchester, New York]] at the Smith log home, or in [[Fayette, New York|Fayette]] at the home of [[Peter Whitmer]]. {{Harvtxt|Bushman|2005|p=109}}; {{Harvtxt|Marquardt|2005|pp=223–23}} (arguing that organization in Manchester is most consistent with eye-witness statements).</ref> and small branches were established in Palmyra, Fayette, and [[Colesville, New York]].<ref>{{Harvtxt|Phelps|1833|p=55}} (noting that by July 1830, the church was "in Colesville, Fayette, and Manchester").</ref> The Book of Mormon brought Smith regional notoriety,<ref>{{Harvtxt|Brodie|1971|pp=80–82}}.</ref> but also strong opposition by those who remembered Smith's money-digging and his 1826 trial near Colesville.<ref>{{Harvtxt|Bushman|2005|p=117}}(noting that area residents connected the discovery of the Book of Mormon with Smith's past career as a money digger);{{Harvtxt|Brodie|1971}} (discussing organized boycott of Book of Mormon by Palmyra residents, p. 80, and opposition by Colesville and Bainbridge residents who remembered the 1826 trial, p. 87).</ref> Soon after Smith reportedly performed an [[exorcism]] in Colesville,<ref>{{Harvtxt|Brodie|1971|p=86}} (describing the exorcism).</ref> he was again tried as a [[vagrancy (people)|disorderly person]] but was acquitted.<ref>{{Harv|Bushman|2005|pp=116–17}}.</ref> Even so, Smith and Cowdery had to flee Colesville to escape a gathering mob. Probably referring to this period of flight, Smith told years later of hearing the voices of [[Saint Peter|Peter]], [[James, son of Zebedee|James]], and [[John the Apostle|John]] who he said gave Smith and Cowdery an apostolic authority.<ref>{{Harvtxt|Quinn|1994|pp=24–26}}; {{Harv|Bushman|2005|p=118}}.</ref> When [[Oliver Cowdery]] and other church members attempted to exercise independent authority<ref>{{Harvtxt|Bushman|2005|p=120}} ("Oliver Cowdery and the Whitmer family began to conceive of themselves as independent authorities with the right to correct Joseph and receive revelation.").</ref>—as when [[Eight Witnesses|Book of Mormon witness]] [[Hiram Page]] used his [[seer stone (Latter Day Saints)|seer stone]] to locate the American [[New Jerusalem]] prophesied by the Book of Mormon<ref>{{Harvtxt|Roberts|1902|pp=109–110}}.</ref>—Smith responded by establishing himself as the sole [[prophet]].<ref>{{Harvtxt|Bushman|2005|p=121}}; {{Harvtxt|Phelps|1833|p=67}} ("[N]o one shall be appointed to receive commandments and revelations in this church, excepting my servant Joseph, for he receiveth them even as Moses.").</ref> Smith disputed Page's location for the New Jerusalem,<ref>{{Harvtxt|Phelps|1833|p=68}} ("[I]t is not revealed, and no man knoweth where the city shall be built.").</ref> but dispatched Cowdery to lead a mission to [[Missouri]] to find its ''true'' location<ref>{{Harvtxt|Phelps|1833|p=68}} ("The New Jerusalem "shall be on the borders by the [[Lamanite]]s."); {{Harvtxt|Bushman|2005|p=122}} (church members knew that "on the borders by the Lamanites" referred to Western Missouri, and Cowdery's mission in part was to "locate the place of the New Jerusalem along this frontier").</ref> and to proselytize the Native Americans.<ref>{{Harvtxt|Phelps|1833|pp=67–68}} (Cowdery "shall go unto the [[Lamanite]]s and preach my gospel unto them".).</ref> Smith also dictated a lost "Book of Enoch," telling how the [[Enoch (ancestor of Noah)|biblical Enoch]] had established a [[Zion (Latter Day Saints)|city of Zion]] of such civic goodness that God had taken it to heaven.<ref>{{Harvtxt|Brodie|1971|p=96}} (noting that this was the third time Smith had revealed "lost books" since the [[Book of Mormon]], the first being the "parchment of John" produced in 1829, and the second the [[Book of Moses]] dictated in June 1830.</ref> On their way to Missouri, Cowdery's party passed through the [[Kirtland, Ohio]] area and converted [[Sidney Rigdon]] and over a hundred members of his [[Christian Church (Disciples of Christ)|Disciples of Christ]] congregation,<ref>{{Harvtxt|Bushman|2005|p=124}}; {{Harvtxt|Roberts|1902|pp=120–124}}.</ref> more than doubling the size of the church.<ref>F. Mark McKiernan, "The Conversion of Sidney Rigdon to Mormonism," ''Dialogue: A Journal of Mormon Thought'', 5 (Summer 1970): 77. Parley Pratt said that the Mormon mission baptized 127 within two or three weeks "and this number soon increased to one thousand." McKiernan argues that "Rigdon's conversion and the missionary effort which followed transformed Mormonism from a New York-based sect with about a hundred members into one which was a major threat to Protestantism in the Western Reserve."</ref> Rigdon visited New York and quickly became second in command of the church,<ref>{{Harvtxt|Brodie|1971|p=96}} ("When Rigdon read the Book of Enoch, the scholar in him fled and the evangelist stepped into the place of second in command of the millennial church.").</ref> to the discomfort of Smith's earlier followers.<ref>{{Harvtxt|Bushman|2005|pp=123–24}}; {{Harvtxt|Brodie|1971|pp=96–97}}.</ref> In the face of acute and growing opposition in New York, Smith announced that Kirtland was the "eastern boundary" of the New Jerusalem,<ref>{{Harvtxt|Brodie|1971|p=97}} (citing letter by Smith to Kirtland converts, quoted in {{Harvtxt|Howe|1833|p=111}}). In 1834, Smith designated Kirtland as one of the "[[Stake (Latter Day Saints)|stakes]]" of Zion, referring to the tent–stakes metaphor of [[Book of Isaiah|Isaiah]] 54:2.</ref> and that the Saints must gather there.<ref>{{Harvtxt|Phelps|1833|pp=79–80}} ("And again, a commandment I give unto the church, that it is expedient in me that they should assemble together in the Ohio, until the time that my servant Oliver Cowdery shall return unto them."); {{Harvtxt|Bushman|2005|pp=124–25}}; {{Harvtxt|Brodie|1971|p=96}} (noting that Rigdon had urged Smith to return with him to Ohio).</ref> ===Life in Ohio (1831–38)=== {{Main|Life of Joseph Smith, Jr. from 1831 to 1834|Life of Joseph Smith, Jr. from 1834 to 1837}} When Smith moved to [[Kirtland, Ohio]] in January 1831,<ref>{{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).</ref> his first task<ref>{{Harvtxt|Brodie|1971|p=98}} (citing LDS D&C 50 {{Harv|Phelps|1833|pp=119–23}} as Smith's "first important revelation in Kirtland").</ref> was to bring the Ohio congregation within his own religious authority<ref>{{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.").</ref> by quashing the new converts' exuberant exhibition of [[spiritual gift]]s.<ref>{{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}}.</ref> Rigdon's congregation of converts included a prophetess that Smith declared to be of the devil.<ref>{{Harvtxt|Brodie|1971|p=100}} (noting that the prophetess, named Hubbel, was a friend of Rigdon's)</ref> 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]].<ref>{{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.").</ref> At Rigdon's suggestion,<ref>{{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]]).</ref> Smith began a [[Joseph Smith Translation of the Bible|revision of the Bible]] in April 1831,<ref>{{Harvtxt|Hill|1977|p=131}} (although Smith described his work beginning in April 1831 as a "translation," "he obviously meant a revision by inspiration").</ref> on which he worked sporadically until its completion in 1833.<ref>{{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).</ref> Rectifying what Rigdon perceived as a defect in Smith's church,<ref>{{Harvtxt|Prince|1995|p=116}}.</ref> 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.<ref>{{Harvtxt|Phelps|1833|p=83}}; {{Harvtxt|Bushman|2005|pp=125, 156, 308}}.</ref> Therefore, in the church's June 1831 [[general conference (Latter Day Saints)|general conference]],<ref>{{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).</ref> he introduced the greater authority of a [[Melchizedek priesthood (Latter Day Saints)|High ("Melchizedek") Priesthood]] to the church hierarchy.<ref>{{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.).</ref> [[File:Josephsmithtarandfeatherharpers.jpg|thumb|right|alt=Angry men surrounding Smith at night|A mob [[tarring and feathering|tarred and feathered]] Joseph Smith in 1832.]] The church grew as new converts poured into Kirtland.<ref>{{Harvtxt|Brodie|1971|p=101}}.</ref> By the summer of 1835, there were fifteen hundred to two thousand Mormons in the vicinity of Kirtland<ref>{{Harvtxt|Arrington|1992|p=21}}.</ref> expecting Smith to lead them shortly to the [[Millennialism|Millennial]] kingdom.<ref>{{Harvtxt|Brodie|1971|pp=101–02, 121}}.</ref> Though [[Oliver Cowdery]]'s mission to the Indians was a failure,<ref>{{Harvtxt|Brodie|1971|pp=110}} (describing the mission as a "flat failure").</ref> he sent word he had found the site for the New Jerusalem in [[Jackson County, Missouri]].<ref>{{Harvtxt|Brodie|1971|p=108}}.</ref> After he visited there in July 1831, Smith agreed and pronounced the county's rugged outpost<ref>{{Harvtxt|Bushman|2005|p=162}}; {{Harvtxt|Brodie|1971|p=109}}.</ref> [[Independence, Missouri|Independence]] to be the "center place" of [[Zion (Latter Day Saints)|Zion]].<ref>{{Harvtxt|Smith|Cowdery|Rigdon|Williams|1835|p=154}}.</ref> Rigdon, however, disapproved of the location, and for most of the 1830s, the church was divided between Ohio and Missouri.<ref>{{Harvtxt|Brodie|1971|p=115}}.</ref> 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.<ref>{{Harvtxt|Brodie|1971|pp=119–22}}.</ref> Smith's trip was hastened<ref>{{Harvtxt|Bushman|2005|p=180}}; {{Harvtxt|Brodie|1971|p=119}}.</ref> by a mob of residents led by former Saints who were incensed over the United Order and Smith's political power.<ref>{{Harvtxt|Bushman|2005|pp=178–79}}; {{Harvtxt|Remini|2002|pp=109–10}}.</ref> The mob beat Smith and Rigdon unconscious and [[tarring and feathering|tarred and feathered]] them.<ref>{{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}}).</ref> The old [[Jackson County, Missouri|Jackson Countians]] resented the Mormon newcomers for various political and religious reasons.<ref>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}}).</ref> Mob attacks began in July 1833,<ref>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}}.</ref> but Smith advised the Mormons to [[turning the other cheek|patiently bear them]]<ref>{{Harvtxt|Brodie|1971|pp=135–36}}; {{Harvtxt|Bushman|2005|p=235}}.</ref> until a fourth attack, which would permit vengeance to be taken.<ref>{{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}}).</ref> Nevertheless, once they began to defend themselves,<ref>{{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).</ref> the Mormons were brutally expelled from the county.<ref>{{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).</ref> Under authority of revelations directing Smith to lead the church like a modern [[Moses]] to redeem Zion by power<ref>{{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).</ref> and avenge God's enemies,<ref>{{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").</ref> he led to Missouri a [[paramilitary]] expedition, later called [[Zion's Camp]].<ref>{{Harvtxt|Brodie|1971|pp=146–58}}; {{Harvtxt|Remini|2002|p=115}}.</ref> 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<ref>{{Harvtxt|Brodie|1971|p=141}}.</ref> [[United Order]].<ref>{{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).</ref> 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,<ref>{{Harvtxt|Brodie|1971|pp=156–57}}; {{Harvtxt|Roberts|1904|p=109}} (text of revelation).</ref> this time in the [[Kirtland Temple]]<ref>{{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]").</ref> then under construction.<ref>Construction began in June 1833 {{Harv|Remini|2002|p=115}}, not long before the first attack on the Missouri Saints.</ref> [[File:KirtlandTemple Ohio USA.jpg|thumb|upright|alt=A white two-story building with a steeple|Smith dedicated the [[Kirtland Temple|Kirtland (Ohio) Temple]] in 1836.]]Zion's Camp was a major failure<ref>{{Harvtxt|Brodie|1971|p=159}} (describing it as Smith's "second major failure").</ref> that stunned Smith for months<ref>{{Harvtxt|Bushman|2005|p=328}} (Smith was "stunned for months, scarcely knowing what to do.").</ref> and resulted in a crisis in Kirtland.<ref>{{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]]).</ref> But Zion's Camp also led to a transformation in Mormon leadership and culture.<ref>{{Harvtxt|Quinn|1994|p=85}}.</ref> Just before Zion's Camp left Kirtland, Smith disbanded the United Order<ref>{{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.").</ref> and changed the name of the church to "Church of Latter Day Saints."<ref>{{Harvtxt|Brodie|1971|pp=147–48}}.</ref> 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.<ref>{{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").</ref> He also produced fewer revelations, relying more heavily on the authority of his own teaching,<ref>{{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}}.</ref> 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]]''.<ref>{{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").</ref> 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]]''.<ref>{{Harvtxt|Brodie|1971|pp=170–75}}.</ref> The Saints built the [[Kirtland Temple]] at great cost,<ref>{{Harvtxt|Remini|2002|p=116}} ("The ultimate cost came to approximately $50,000, an enormous sum for a people struggling to stay alive.").</ref> 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.<ref>{{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.")</ref> The period from 1834–1837 was one of relative peace for Joseph Smith.<ref>{{Harvtxt|Brodie|1971|pp=165–66}}.</ref> Nevertheless, after the dedication of the Kirtland temple in late 1837, "Smith's life descended into a tangle of intrigue and conflict"<ref>{{Harv|Bushman|2005|p=322}}.</ref> and a series of internal disputes led to the collapse of the Kirtland Mormon community.<ref>{{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).</ref> Although the church had publicly repudiated [[polygamy]],<ref>{{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.").</ref> behind the scenes there was a rift between Smith and Oliver Cowdery over the issue.<ref>{{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.").</ref> Smith had by some accounts been teaching a [[Mormonism and polygamy|polygamy doctrine]] as early as 1831.<ref>{{Harvtxt|Compton|1997|p=27}}; {{Harvtxt|Bushman|2005|p=326}}; {{Harvtxt|Hill|1977|p=340}}.</ref> Sometime between 1833 and 1836, Smith engaged in a furtive relationship with his adolescent serving girl [[Fanny Alger]].<ref>{{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)</ref> Although Cowdery claimed the relationship was a "filthy affair,"<ref>{{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,").</ref> Smith insisted the relationship was not adulterous, presumably because he had taken Alger as a plural wife.<ref>{{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."</ref> Cowdery, who was in the process of leaving the church,<ref>{{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.")</ref> was eventually charged with [[slander]] and expelled from the church. <ref>{{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."</ref> Emma Smith "suspected a relationship and threw Fanny out of the house."<ref>{{Harvtxt|Ostling|1999|p=600}}.</ref> Building the temple left the church deeply in debt, and Smith was hounded by creditors.<ref>{{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.</ref> 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."<ref>{{Harvtxt|Quinn|1998|pp=261–64}}; {{Harvtxt|Brodie|1971|p=192}}; {{Harvtxt|Bushman|2005|p=328}}.</ref> After a month, he returned empty-handed.<ref>{{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."</ref> 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]].<ref>{{Harvtxt|Bushman|2005|p=328}}.</ref> Smith invested heavily in the notes<ref>{{Harvtxt|Bushman|2005|p=328}} (Smith "had bought more stock than eighty-five percent of the investors.").</ref> and encouraged the Saints to buy them as a religious duty.<ref>{{Harvtxt|Brodie|1971|pp=195–96}}; {{Harvtxt|Bushman|2005|p=334}}.</ref> The bank failed within a month.<ref>{{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).</ref> As a result, the Kirtland Saints suffered intense pressure from debt collectors and severe price volatility.<ref>{{Harvtxt|Bushman|2005|pp=331–32}}.</ref> Smith was held responsible for the failure, and there were widespread defections from the church,<ref>{{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}}.</ref> including many of Smith's closest advisers.<ref>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}}.</ref> 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.<ref>{{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").</ref> ===Life in Missouri (1838–39)=== {{Main|Life of Joseph Smith, Jr. from 1838 to 1839|Mormon War (1838)}} After leaving [[Jackson County, Missouri|Jackson County]], the Saints in Missouri established the town of [[Far West, Missouri|Far West]]. Smith's plans to redeem Zion in Jackson County had lapsed by 1838,<ref>{{Harvtxt|Brodie|1971|p=157}} (After Zion's Camp disbanded, Smith had predicted that Zion would be redeemed on 11 September 1836); {{Harvtxt|Hill|1977|pp=181–82}} (noting an account that Smith predicted in 1834 that Jackson County would be redeemed "within three years"); {{Harvtxt|Bushman|2005|p=384}} (noting that by 1839, Smith "was giving up the campaign to recover Jackson County").</ref> and after Smith and Rigdon arrived in Missouri, Far West became the new Mormon [[Zion (Latter Day Saints)|"Zion."]]<ref>{{Harvtxt|Roberts|1905|p=24}} (referring to the Far West church as the "church in Zion"); {{Harv|Bushman|2005|p=345}} (The revelation calling Far West "Zion" had the effect of "implying that Far West was to take the place of Independence.")</ref> In Missouri, the church also received a new name: the "Church of Jesus Christ of Latter Day Saints,"<ref>{{Harvtxt|Roberts|1905|p=24}}; {{Harvtxt|Quinn|1994|p=628}} (noting that some Kirtland dissenters had claimed that Smith had become the [[anti-Christ]] in 1834 when he changed the church's name from "Church of Christ" to "Church of Latter Day Saints," deleting the name of Jesus).</ref> and construction began on a new temple.<ref>{{Harvtxt|Brodie|1971|pp=210, 222–23}}.</ref> Soon after Smith and Rigdon arrived at Far West, hundreds of disaffected Saints in Kirtland, suddenly realizing "the enormity of their loss," followed them to Missouri.<ref>{{Harvtxt|Remini|2002|p=125}}; {{Harvtxt|Brodie|1971|p=210}} ("Joseph's going had left a void that they had found intolerable. With each passing week they remembered less of their prophet's financial ineptitude and more of his genial warmth and his magnetic presence in the pulpit.")</ref> But Smith was unable to reconcile with many of the oldest and most prominent leaders of the church, and he purged those critics who had not yet resigned.<ref>{{Harvtxt|Marquardt|2005|p=463}} (listing [[Oliver Cowdery]] ([[Assistant President of the Church]]), [[Frederick G. Williams]] ([[First Presidency]]), [[David Whitmer|David]] and [[John Whitmer]] ([[Book of Mormon witnesses]] and [[Stake President|presidency of Missouri]]), [[W. W. Phelps (Mormon)|William Phelps]] (presidency of Missouri), [[Martin Harris (Latter Day Saints)|]], [[Hiram Page]], and [[Jacob Whitmer]] (Book of Mormon witnesses), and [[Lyman E. Johnson]], [[John F. Boynton]], [[Luke S. Johnson]], and [[William E. McLellin]] ([[Quorum of the Twelve]])); {{Harvtxt|Remini|2002|p=128}}; {{Harvtxt|Quinn|1994|p=93}}.</ref> Though Smith hated violence, his experiences led him to believe that [[Latter Day Saint movement|his faith's]] survival required greater militancy against [[anti-Mormonism|anti-Mormons]] and Mormon traitors.<ref>{{Harvtxt|Quinn|1994|p=92}}; {{Harv|Brodie|1971|p=213}} ("From the bottom of his heart Joseph hated violence, but his people were demanding something more than meekness and compromise. It was common gossip among the old settlers that the Mormons would never fight; and Joseph came to realize that in a country where a man's gun spoke faster than his wits, to be known as a pacifist was to invite plundering."); {{Harv|Bushman|2005|p=355}}.</ref> With his knowledge and at least partial approval,<ref>{{Harvtxt|Quinn|1994|p=93}} (arguing that Smith and Rigdon were aware of the [[Danite]] organization and sanctioned their activities); {{Harvtxt|Brodie|1971|pp=215–16}} (arguing that [[Sampson Avard]] had Smith's sanction); {{Harvtxt|Hill|1977|p=225}} (concluding that Smith had at least peripheral involvement and gave early approval to Danite activities); {{Harv|Bushman|2005|pp=346–51}} (Danites were under oath to be "completely submissive" to the First Presidency.)</ref> recent convert [[Sampson Avard]] formed a covert organization called the [[Danites]]<ref>There are two explanations for the name: (1) that it was a reference to the [[Daniel 2|vision of Daniel]] of a stone cut out of a mountain in Dan. 2:44–45 ({{Harvtxt|Quinn|1994|p=93}}; {{Harvtxt|Brodie|1097|p=215}} (quoting Smith)), and (2) that it was a reference to the [[Bible|biblical]] Danites of [[Judges 18]] {{Harv|Brodie|1971|p=216}} (quoting Smith).</ref> to intimidate Mormon dissenters and oppose anti-Mormon militia units.<ref>{{Harvtxt|Quinn|1994|p=93}}; {{Harvtxt|Brodie|1971|p=213}} ("They would not only defend the Saints against aggression from the old settlers, but also act as a bodyguard for the presidency and as a secret police for ferreting out dissenters."); {{Harvtxt|Remini|2002|p=129}}.</ref> [[Sidney Rigdon]] was working to restore the [[United Order]], but lawsuits by [[Oliver Cowdery]] and other dissenters threatened that plan.<ref>{{Harvtxt|Brodie|1971|p=217}}.</ref> After Rigdon issued a thinly veiled threat in a [[Salt Sermon|sermon]],<ref>Rigdon said that "if the salt have lost its savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men."</ref> the Danites expelled the dissenters from the county<ref>{{Harvtxt|Brodie|1971|pp=218–19}} (Danites issued a written death threat, and when that didn't work they surrounded the dissenters' homes and "ordered their wives to pack their blankets and leave the county immediately"); {{Harvtxt|Quinn|1994|pp=94–95}}.</ref> with Smith's approval.<ref>{{Harvtxt|Bushman|2005|p=352}} ("Joseph certainly favored evicting dissenters...").</ref> In a keynote speech at the town's [[Independence Day (United States)|Fourth of July]] celebration, Rigdon issued [[Rigdon's July 4th oration|similar threats]] against non-Mormons, promising a "war of extermination" should Mormons be attacked.<ref>{{Harvtxt|Brodie|1971|pp=222–23}}; {{Harvtxt|Remini|2002|pp=131–33}}.</ref> After Rigdon's oration, Smith shouted "Hosannah!"<ref>{{Harvtxt|Remini|2002|pp=133}}.</ref> and allowed the speech to be published as a pamphlet.<ref>{{Harvtxt|Brodie|1971|pp=223}}; {{Harvtxt|Quinn|1994|p=96}} (noting that Smith also advertised the speech in the church periodical).</ref> Rigdon's July 4 oration produced a flood of [[anti-Mormonism|anti-Mormon]] rhetoric in Missouri newspapers and [[stump speech (politics)|stump speech]]es during the political campaign leading up to the August 6, 1838 Missouri elections.<ref>{{Harvtxt|Remini|2002|p=133}}.</ref> In [[Daviess County, Missouri|Daviess County]], where Mormon influence was increasing because of their new settlement of [[Adam-ondi-Ahman]],<ref>{{Harv|Bushman|2005|p=357}} (noting that in [[Daviess County, Missouri]], non-Mormons "watched local government fall into the hands of people they saw as deluded fanatics.").</ref> this election descended into violence when non-Mormons sought to prevent Mormons from voting. Although there were no immediate deaths,<ref>{{Harvtxt|Bushman|2005|p=345}}; {{Harvtxt|Brodie|1971|pp=225–26}}.</ref> the election scuffles initiated the [[Mormon War (1838)|Mormon War of 1838]],<ref>{{Harvtxt|Remini|2002|p=134}}; {{Harvtxt|Quinn|1994|p=96}}.</ref> which quickly escalated as non-Mormon vigilantes raided and burned Mormon farms.<ref>{{Harvtxt|Brodie|1971|p=227}}</ref> Meanwhile, under Smith's general oversight and command,<ref>{{Harvtxt|Quinn|1994|pp=98–99, 101}}.</ref> the [[Danite]]s and other Mormon forces [[looting|pillaged]] non-Mormon towns.<ref>{{Harvtxt|Quinn|1994|pp=97–98}} (Mormon forces, primarily the Danites, pillaged Millport and [[Gallatin, Missouri|Gallatin]], and when [[Quorum of the Twelve|apostles]] [[Thomas B. Marsh]] and [[Orson Hyde]] prepared an affidavit against these Mormon attacks, they were excommunicated); {{Harvtxt|Brodie|1971|p=232}} (Wagons returned from Millport and Gallatin "piled high with '[[law of consecration|consecrated]] property'".); {{Harvtxt|Bushman|2005|p=371}} (Smith "believed his people could rightfully confiscate property in compensation for their own losses to the Missourians but no more".).</ref>During this time, Smith and other Mormon leaders helped inflame Mormon sentiment with militant rhetoric including a promise to "establish our religion with the sword" if molested.<ref>{{Harvtxt|Brodie|1971|p=230}} (speech dated October 14, 1838 at the Far West town square); {{Harvtxt|Bushman|2005|p=352}}.</ref> His rhetoric perhaps produced greater militancy among Mormons than he had intended.<ref>{{Harv|Bushman|2005|pp=370–72}}.</ref> When Mormons attacked the Missouri state [[militia]] at the [[Battle of Crooked River]] in an attempt to rescue some captured Mormons,<ref>{{Harvtxt|Bushman|2005|p=364}} ("Resisting a band of vigilantes was justifiable, but attacking a militia company was resistance to the state."); {{Harvtxt|Quinn|1994|p=100}} (stating that the [[Missouri Executive Order 44|Extermination Order]] and the [[Haun's Mill massacre]] resulted from Mormon actions at the Battle of Crooked River); {{Harvtxt|Brodie|1971|p=234}} (noting that Boggs was also told about Smith's "second Mohammed" speech and Mormon admissions that they had plundered Millport and [[Gallatin, Missouri|Gallatin]]).</ref> [[Lilburn Boggs|Governor Boggs]] [[Missouri Executive Order 44|ordered]] that the Mormons be "exterminated or driven from the state."<ref>{{Harv|Bushman|2005|p=367}} (Boggs' executive order stated that the Mormon community had "made war upon the people of this State" and that "the Mormons must be treated as enemies, and must be exterminated or driven from the State if necessary for the public peace"). In 1976, [[Missouri]] issued a formal apology for this order {{Harv|Bushman|2005|p=398}}.</ref> Before word of this order got out, non-Mormon vigilantes surprised and killed about 18 Mormons, including children, in the [[Haun's Mill massacre]], effectively ending the war.<ref>{{Harvtxt|Bushman|2005|pp=365–66}}; {{Harvtxt|Quinn|1994|p=97}}.</ref> [[File:Liberty Jail by C.C.A. Christensen.png|thumb|left|alt=Men are shuffled into a small brick building|Smith was held for four months in Liberty jail.]] On November 1, 1838, the Saints surrendered to 2,500 state troops, and agreed to forfeit their property and leave the state.<ref>{{Harvtxt|Bushman|2005|pp=366–67}}; {{Harvtxt|Brodie|1971|p=239}}.</ref> Smith was [[court martial|court-martialed]] and nearly [[capital punishment|executed]] for [[treason]], but militiaman [[Alexander Doniphan]], who was also the Saints' attorney, probably saved Smith's life by insisting that he was a civilian.<ref>{{Harvtxt|Bushman|2005|p=367}} (noting that Smith was saved by [[Alexander Doniphan]], a Missouri militia leader who had acted as the Saints legal council (pp. 242, 344)); {{Harvtxt|Brodie|1971|241}}.</ref> Smith was then sent to a state court for a [[preliminary hearing]],<ref>{{Harvtxt|Bushman|2005|p=369}}; {{Harvtxt|Brodie|1971|pp=243–45}}.</ref> where several of his former allies, including [[Danite]] commander [[Sampson Avard]], [[turn state's evidence|turned state's evidence]].<ref>{{Harv|Bushman|2005|p=369}}; {{Harv|Brodie|1971|pp=225–26}}.</ref> Smith and five others, including Rigdon, were charged with "overt acts of treason,"<ref>{{Harvtxt|Bushman|2005|p=369}}.</ref> and transferred to the [[Liberty Jail|jail]] at [[Liberty, Missouri]] to await trial.<ref>{{Harvtxt|Bushman|2005|pp=369–70}}.</ref> Smith's months in prison with Rigdon strained their relationship,<ref>{{Harvtxt|Brodie|1971|p=251}}. Smith bore his harsh imprisonment "stoically, almost cheerfully, for there was a serenity in his nature that enabled him to accept trouble along with glory," ({{Harvtxt|Brodie|1971|p=245}}; {{Harvtxt|Bushman|2005|pp=375–77}}) whereas Rigdon was both sick and a whiner {{Harv|Brodie|1971|p=251}}.</ref> and [[Brigham Young]] rose in prominence as Smith's defender.<ref>{{Harvtxt|Brodie|1971|pp=245–46}}.</ref> Under Young's leadership, about 14,000 Saints<ref>{{Harvtxt|Remini|2002|p=138}}.</ref> made their way to Illinois and searched for land to purchase.<ref>{{Harvtxt|Brodie|1971|pp=248–50}}.</ref> Smith bade his time writing contemplative statements directed mainly to Mormons.<ref>{{Harvtxt|Remini|2002|pp=136–37}}; {{Harv|Brodie|1971|pp=245}}.</ref> He did not deny responsibility for the Danites, but he said he had been ignorant of Avard's extreme militancy.<ref>{{Harv|Brodie|1971|pp=246}} (noting, in addition, that Smith oddly denied the ubiquitous rumor of polygamy, which had not come up in his trial). The Danites dissolved in 1838, but their members formed the backbone of Smith's security forces in Nauvoo. {{Harv|Quinn|pp=101–02}}.</ref> Though it had not been an issue in his preliminary hearing, he denied rumors of [[Mormonism and polygamy|polygamy]],<ref>{{Harvtxt|Brodie|1971|p=246}}.</ref> as he quietly planned how to reveal the principle to his followers.<ref>{{Harvtxt|Brodie|1971|pp=252–53}}.</ref> Many Saints now considered Smith a fallen prophet, but he assured them he still had the heavenly keys.<ref>{{Harv|Brodie|1971|pp=245–46}}.</ref> He directed the Saints to collect and publish all their stories of persecution, and to moderate their antagonism to non-Mormons.<ref>{{Harvtxt|Bushman|2005|pp=377–78}}.</ref> Smith and his companions tried to escape at least twice during their four-month imprisonment,<ref>{{Harv|Bushman|2005|p=375}}; {{Harv|Brodie|1971|pp=250–51}}.</ref> and on April 6, 1839, on their way to a different jail after their [[grand jury]] hearing, they succeeded by bribing the [[Sheriffs in the United States|sheriff]].<ref>{{Harvtxt|Brodie|2005|pp=253–55}} (The bribe was a jug of honey [[whiskey]] brought by Smith's brother [[Hyrum Smith|Hyrum]], which the sheriff used to get drunk while the prisoners escaped, and the promise of $800, which the Sheriff collected later.); {{Harv|Bushman|2005|pp=382, 635–36}}.</ref> ===Life in Nauvoo, Illinois (1839–44)=== {{Main|Life of Joseph Smith, Jr. from 1839 to 1844}} {{See also|Origin of Latter Day Saint polygamy}} Newspapers throughout the country criticized Missouri for expelling the Mormons,<ref>{{Harvtxt|Brodie|1971|pp=246–47, 259}} (noting rebukes by Missouri and Illinois newspapers, and "press all over the country"); {{Harvtxt|Bushman|2005|p=398}} (Mormons were depicted as a persecuted minority).</ref> and Illinois accepted the refugees<ref>{{Harvtxt|Brodie|1971|p=248}} ("There was chronic border friction between Missouri and Illinois, and the 'Suckers' welcomed the chance to demonstrate a nobility of character foreign to the despised 'Pukes'".).</ref> who gathered along the banks of the [[Mississippi River|Mississippi]].<ref>{{Harvtxt|Bushman|2005|p=381}} (Saints gathered near [[Quincy, Illinois]].</ref> Smith purchased high-priced swampy woodland in the hamlet of Commerce<ref>{{Harvtxt|Bushman|2005|pp=383–84}} (noting that the land had strategic importance as a possible major port).</ref> and urged his followers to move there.<ref>{{Harvtxt|Bushman|2005|pp=384}}.</ref> Promoting the image of the Saints as an oppressed minority,<ref>{{Harvtxt|Bushman|2005|pp=398–99}}; {{Harvtxt|Brodie|1971|p=259}} (Smith "saw to it that the sufferings of his people received national publicity.").</ref> he unsuccessfully petitioned the [[Federal Government of the United States|federal government]] for help in obtaining reparations.<ref>Smith traveled to [[Washington, D.C.]] to meet with President [[Martin Van Buren]] and [[United States Congress|Congress]] ({{Harvtxt|Bushman|2005|pp=392–94}}; {{Harvtxt|Brodie|1971|p=260}}).</ref> During a [[malaria]] epidemic, Smith [[Anointing of the Sick|anointed the suffering with oil]] and blessed them;<ref>{{Harvtxt|Bushman|2005|p=385}}; {{Harvtxt|Brodie|1971|p=257}}. In 1841, malaria claimed the lives of one of [[Don Carlos Smith|Smith's brothers]] and his son, who died within eight days of each other {{Harv|Bushman|2005|p=425}}.</ref> but he also sent off the ailing [[Brigham Young]] and other members of the [[Quorum of the Twelve]] to missions in Europe.<ref>{{Harvtxt|Brodie|1971|p=258}} (arguing that Smith was eager to reclaim some of the prestige that had been ceded to [[Brigham Young]] while Smith was imprisoned); {{Harv|Bushman|2005|p=386}} (Though many of the apostles had malaria, Smith required them to covertly slip into hostile [[Missouri]] so that [[Far West, Missouri|Far West]], now deserted, would be their point of departure on exactly 26 April 1838.); {{Harvtxt|Roberts|1905|pp=46–47}} (Revelation given in [[Far West, Missouri|Far West]] in 1838: "Let them take leave of my saints in the city of Far West, on the twenty-sixth day of April next, on the building-spot of my house, saith the Lord.").</ref> These missionaries found many willing converts in [[Great Britain]], often factory workers, poor even by the standards of American Saints.<ref>{{Harvtxt|Bushman|2005|p=409}}; {{Harvtxt|Brodie|1971|pp=258, 264–65}}.</ref> [[File:NauvooLegion.jpg|thumb|alt=On horseback, Smith leads soldiers bearing flags|Depiction of Joseph Smith, Jr. at head of the [[Nauvoo Legion]]]] The religion also attracted a few wealthy and influential converts, including [[John C. Bennett]], M.D., the [[Illinois]] [[quartermaster general]].<ref>{{Harvtxt|Bushman|2005|pp=410–11}}.</ref> Bennett used his connections in the Illinois legislature to obtain an unusually liberal charter for the new city,<ref>{{Harvtxt|Bushman|2005|p=412}}; {{Harvtxt|Brodie|1971|pp=267–68}}.</ref> which Smith named [[Nauvoo, Illinois|"Nauvoo"]] ([[Hebrew language|Hebrew]] נָאווּ, meaning "to be beautiful").<ref>{{Harvtxt|Bushman|2005|p=415}}. A similar Hebrew word appears in Isaiah 52: 7.</ref> The charter granted the city virtual autonomy, authorized a university, and granted Nauvoo ''[[habeas corpus]]'' power—which saved Smith's life by allowing him to fend off extradition to [[Missouri]]<ref>{{Harvtxt|Quinn|1994|p=110}}.</ref> from which he was still a fugitive.<ref>{{Harvtxt|Brodie|1971|p=273}}; {{Harvtxt|Bushman|2005|p=426}}. Prior to the charter, Smith had narrowly avoided two extradition attempts ({{Harvtxt|Brodie|1971|pp=272–73}}; {{Harvtxt|Bushman|2005|pp=425–26}}).</ref> The charter also authorized the [[Nauvoo Legion]] an autonomous [[militia]]<ref>{{Harvtxt|Brodie|1971|p=267}}; {{Harvtxt|Bushman|2005|p=412}}.</ref> with actions limited only by state and federal constitutions.<ref>{{Harvtxt|Quinn|1995|p=106}}.</ref> "[[Lieutenant General]]" Smith and "[[Major General]]" Bennett became its commanders,<ref>{{Harvtxt|Brodie|1971|p=271}} (Smith "frequently jested about his outranking every military officer in the United States".); {{Harvtxt|Bushman|2005|p=259}} (noting that Bennett had effective command of the Legion).</ref> thereby controlling by far the largest body of armed men in Illinois.<ref>{{Harvtxt|Quinn|1995|p=106}} (The Legion had 2,000 troops in 1842, 3,000 by 1844, compared to less than 8,500 soldiers in the entire [[United States Army]].)</ref> Smith, who was often a poor judge of character,<ref>{{Harvtxt|Ostling|Ostling|1999|pp=11–12}}; {{Harvtxt|Bushman|2005|p=410}} (Smith "had trouble distinguishing true friends from self-serving schemers," and incorrectly stated that Bennett was "calculated to be a great blessing to our community.").</ref> made Bennett [[Assistant President of the Church|Assistant President]] of the church,<ref>{{Harvtxt|Brodie|1971|p=268}}; {{Harvtxt|Quinn|1995|p=1067}}.</ref> and Bennett was elected Nauvoo's first mayor.<ref>{{Harvtxt|Bushman|2005|p=411}}</ref> Though Mormon [[general authority|general authorities]] controlled Nauvoo's civil government, the city promised an unusually liberal guarantee of [[freedom of religion|religious freedom]].<ref>{{Harvtxt|Quinn|1995|pp=106–08}}.</ref> [[File:NauvooTemple.jpg|left|thumb|200px|alt=People enter and leave the ornate Nauvoo Temple|Smith planned the construction of the [[Nauvoo Temple]], but it was not completed until after his death.]] The early Nauvoo years were a period of doctrinal innovation. Smith introduced [[baptism for the dead]] in 1840,<ref>{{Harvtxt|Bushman|2005|p=421}}; {{Harvtxt|Brodie|1971|p=282}}.</ref> and in 1841, construction began on the [[Nauvoo Temple]] as a place for recovering lost ancient knowledge.<ref>{{Harvtxt|Bushman|2005|pp=448–49}}.</ref> An 1841 revelation promised the restoration of the "[[second anointing|fulness of the priesthood]],"<ref>D&C 124:28.</ref> and in May 1842, Smith inaugurated a revised [[Endowment (Mormonism)|endowment]] or "first anointing."<ref>{{Harvtxt|Quinn|1994|p=113}}.</ref> The endowment resembled rites of [[freemasonry]] that Smith had observed two months earlier when he had been initiated into the Nauvoo Masonic lodge.<ref>{{Harvtxt|Bushman|2005|pp=449}}; {{Harvtxt|Quinn|1994|pp=114–15}}.</ref> At first the endowment was open only to men, who once initiated became part of the [[Anointed Quorum]]. For women, Smith introduced the [[Relief Society]], a [[service club]] and [[fraternity|sorority]] within which Smith predicted women would receive "the [[keys of the kingdom]]."<ref>{{Harvtxt|Quinn|1994|p=634}}.</ref> Smith also elaborated on his plan for a millennial kingdom, no longer envisioning the building of [[Zion (Latter Day Saints)|Zion]] in Nauvoo.<ref>{{Harvtxt|Bushman|2005|p=384}} (Smith viewed Nauvoo as a compromise to his plan to build Zion).</ref> He now viewed Zion as encompassing all of [[North America|North]] and [[South America]],<ref>{{Harvtxt|Bushman|2005|p=404}}.</ref> all Mormon settlements being "[[stake (Latter Day Saints)|stakes]]"<ref>{{Harvtxt|Bushman|2005|p=384}}.</ref> of Zion's metaphorical tent.<ref>The tent–stake metaphor was derived from [[Book of Isaiah|Isaiah]] 54:2.</ref> Zion also became less a refuge from an impending [[Tribulation]] than a great building project.<ref>{{Harvtxt|Bushman|2005|p=415}} (noting that the time when the [[Millennium]] was to occur lengthened to "more than 40 years".)</ref> In the summer of 1842, Smith revealed a plan to establish the [[Millennialism|millennial]] Kingdom of God, which would eventually establish [[theocracy|theocratic]] rule over the whole earth.<ref>{{Harvtxt|Quinn|1994|pp=111–12}}.</ref> In April 1841, Smith secretly wed [[Louisa Beaman]] as a [[plural marriage|plural wife]], and during the next two and a half years he may have married thirty additional women,<ref>{{Harvtxt|Compton|1997|p=11}} (counting at least 33 total wives); {{Harvtxt|Smith|1994|p=14}} (counting 42 wives); {{Harvtxt|Brodie|1971|pp=334–36}} (counting 49 wives); {{Harvtxt|Bushman|2005|pp=437, 644}} (accepting Compton's count, excepting one wife); {{Harvtxt|Quinn|1994|pp=587–88}} (counting 46 wives); {{Harvtxt|Remini|2002|p=153}} (noting that the exact figure is still debated).</ref> ten of whom were already married to other men,<ref>{{Harvtxt|Foster|1981}}; {{Harvtxt|Quinn|1994}}; {{Harvtxt|Compton|1997}}; {{Harvtxt|Bushman|2005|p=437}}; {{Harvtxt|Launius|1988}}; {{Harvtxt|Van Wagoner|1992}}; {{Harvtxt|Newell|Avery|1994}}.</ref> and about a third of them teenagers, including two fourteen-year-old girls.<ref>{{Harvtxt|Compton|1997|p=11}}; {{Harvtxt|Remini|2002|p=154}}; {{Harvtxt|Brodie|1971|pp=334–43}}.</ref> Meanwhile he publicly and repeatedly denied that he advocated polygamy.<ref>{{Harvtxt|Bushman|2005|p=491}}.</ref> Smith told at least some of his potential wives that marriage to him would ensure their spiritual [[exaltation (Mormonism)|exaltation]].<ref>{{Harvtxt|Bushman|2005|p=439}}; {{Harvtxt|Hill|1977|p=355}}.</ref> Although Smith's first wife Emma knew of some of these marriages, she almost certainly did not know the extent of her husband's polygamous activities.<ref>{{Harvtxt|Bushman|2005|p=439}}.</ref> Smith kept the doctrine of plural marriage secret except for potential wives and a few of his closest male associates,<ref>{{Harvtxt|Bushman|2005|p=438}} (Smith approached Joseph Bates Noble about marrying his wife's sister, Smith asked Bates to "keep quiet": "In revealing this to you I have placed my life in your hands, therefore do not in an evil hour betray me to my enemies." Noble performed the ceremony "in a grove near Main Street with Louisa in man's clothing.")</ref> including Bennett. Smith's plural relationships were preceded by a "priesthood marriage," which Smith believed legitimized the relationships and made them non-adulterous. Bennett, on the other hand, ignored even perfunctory ceremonies.<ref>{{Harvtxt|Brodie|1971|pp=311–12}}; {{Harvtxt|Bushman|2005|p=460}} (Bennett told women he was seducing that illicit sex was acceptable among the Saints so long as it was kept secret). Bennett, a minimally trained doctor, also promised abortions to any who might became pregnant.</ref> When embarrassing rumors of "spiritual wifery" got abroad, Smith forced Bennett's resignation as Nauvoo mayor. In retaliation, Bennett wrote "lurid exposés of life in Nauvoo."<ref>{{Harvtxt|Ostling|Ostling|1999|p=12}}; {{Harvtxt|Bushman|2005|pp=461–62}}; {{Harvtxt|Brodie|1971|p=314}}.</ref> By mid-1842, popular opinion had turned against the Saints.<ref>{{Harvtxt|Bushman|2005|p=436}}.</ref> [[Thomas C. Sharp]], editor of the ''[[Warsaw Signal]]'' became a sharp critic after Smith attacked the paper.<ref>{{Harvtxt|Bushman|2005|pp=427–28}}.</ref> When [[Lilburn Boggs]], the [[Governor of Missouri]], was shot by an unknown assailant on May 6, 1842, many suspected Smith's involvement<ref>{{Harvtxt|Bushman|2005|p=468}}. Boggs survived the attack.</ref> because of rumors that Smith had predicted his assassination.<ref>{{Harvtxt|Brodie|1971|p=323}} (noting rumors that Smith had predicted in 1840 that Boggs would meet a violent death within a year, and that Smith offered a $500 reward for his death); {{Harvtxt|Quinn|1994|p=113}} (noting that Smith held Boggs responsible for the [[Haun's Mill massacre]]).</ref> Evidence suggests that the shooter was [[Porter Rockwell]], a former [[Danites|Danite]] and one of Smith's bodyguards.<ref>{{Harvtxt|Quinn|1994|p=113}}; {{Harvtxt|Bushman|2005|p=468}} (stating the evidence was circumstantial).</ref> Smith went into hiding, but he ultimately avoided extradition to Missouri because any involvement in the crime would have occurred in Illinois.<ref>{{Harvtxt|Bushman|2005|pp=468–75}}.</ref> Rockwell was tried and acquitted.<ref>{{Harvtxt|Bushman|2005|p=468}}. Rockwell later acquired "a reputation as a gunslinging lawman in Utah."</ref> In June 1843, [[Governor of Illinois|Illinois Governor]] [[Thomas Ford (politician)|Thomas Ford]] issued an extradition writ against Smith, but Smith countered with a Nauvoo writ of [[habeas corpus]].<ref>{{Harvtxt|Bushman|2005|pp=504–08}}.</ref> Ford later wrote that this incident caused a majority of Illinois residents to favor expelling Mormons from Illinois.<ref>{{Harvtxt|Bushman|2005|p=508}}.</ref> In 1843, Emma reluctantly allowed Smith to marry four women who had been living in the Smith household—two of whom Smith had already married without her knowledge.<ref>{{Harvtxt|Brodie|1971|p=339}}; {{Harvtxt|Bushman|2005|p=494}}; {{Harvtxt|Remini|2002|pp=152–53}}.</ref> Emma also participated with Smith in the first "[[sealing (Latter Day Saints)|sealing]]" ceremony, intended to bind their marriage for eternity.<ref>{{Harvtxt|Quinn|1994|p=638}} (first Mormon sealing); {{Harvtxt|Bushman|2005|p=494}}.</ref> However, Emma soon regretted her decision to accept plural marriage and forced the other wives from the household,<ref>{{Harvtxt|Brodie|1971|p=339}}.</ref> nagging Smith to abandon the practice.<ref>{{Harvtxt|Brodie|1971|p=340}}.</ref> Smith dictated a revelation pressuring Emma to accept,<ref>{{Harvtxt|Hill|1989|p=119}} ("By assuring Emma that her salvation would be virtually certain and all but the unpardonable sin would be merely visited 'with judgment in the flesh,' Smith placed enormous pressure on his reluctant wife to accept plural marriage."; {{Harvtxt|Bushman|2005|pp=495–96}}; {{Harvtxt|Brodie|1971|pp=340–341}} (revelation indicated Emma would be "destroyed" if she refused polygamy); {{Harvtxt|Roberts|1909|pp=505–06}} ("A commandment I give unto mine handmaid, Emma Smith,...[that she] receive all those [wives] that have been given unto my servant Joseph.... But if [Emma] will not abide this commandment she shall be destroyed, saith the Lord; for I am the Lord thy God, and will destroy her if she abide not in my law.")</ref> but the revelation only made her furious.<ref>{{Harvtxt|Bushman|2005|p=496}} (Emma abused [[Hyrum Smith]] when Joseph sent him to Emma with the revelation); {{Harvtxt|Hill|1989|p=119}} (noting that according to William Clayton, Emma "did not believe a word of [the revelation] and appeared very rebellious.").</ref> Nevertheless, in the fall of 1843, after Smith allowed women to be initiated into the [[Anointed Quorum]],<ref>{{Harvtxt|Quinn|1994|p=36}} (arguing that Smith extended the [[Priesthood (Latter Day Saints)|priesthood]] to women through the [[Endowment (Mormonism)|Endowment]], rather than through ordination).</ref> Emma participated with Smith in the first [[second anointing]].<ref>{{Harvtxt|Quinn|1994|p=640}}.</ref> According to Smith, this ritual was the prophesied "fulness of the priesthood"{{sic}} in which participants were ordained "kings and priests of the Most High God" and thus fulfilled what Smith called "[a] perfect law of Theocracy."<ref>{{Harvtxt|Quinn|1994|p=115}}.</ref> The [[Anointed Quorum]] became Smith's advisory body for political matters.<ref>{{Harvtxt|Quinn|1994|pp=115–18}}.</ref> In December 1843, under the authority of the Anointed Quorum,<ref>{{Harvtxt|Quinn|1994|pp=115–16}} ("Such decisions were made by the formality of 'a vote' after the '[[Prayer circle|true order of prayer]]' and the announcement of God's revelation on the subject.").</ref> Smith petitioned Congress to make Nauvoo an independent territory with the right to call out federal troops in its defense.<ref>{{Harvtxt|Bushman|2005|p=511}}; {{Harvtxt|Brodie|1971|p=356}}; {{Harvtxt|Quinn|1994|pp=115–116}} (noting that the Anointed Quorum also authorized "a proclamation to the kings of the earth," but Smith never sent it). Smith also threatened Congress. The ''[[Millennial Star]]'' later quoted Smith as having said that "if Congress will not hear our petition and grant us protection, they shall be broken up as a government and God shall damn them, and there shall be nothing left of them—not even a grease spot." Quoted in Brodie, 356.</ref> Smith then wrote the leading presidential candidates and asked them what they would do to protect the Mormons. After receiving noncommittal or negative responses, Smith announced his own [[Third party (United States)|third-party]] candidacy for [[President of the United States]], suspending regular [[proselytizing]]<ref>{{Harvtxt|Quinn|1994|p=119}}</ref> and sending out the [[Quorum of the Twelve]] and hundreds of other political missionaries.<ref>{{Harvtxt|Quinn|1994|pp=118–19}} (the [[Anointed Quorum]] chose [[Sidney Rigdon]] as Smith's [[Vice President of the United States|running mate]]);{{Harvtxt|Bushman|2005|pp=514–15}}; {{Harvtxt|Brodie|1971|pp=362–64}}.</ref> In March 1844, following a dispute with a federal [[bureaucracy|bureaucrat]],<ref>{{Harvtxt|Quinn|1994|p=121}} (The day before the Council was organized, word reached Smith that a U.S. Indian agent was interfering with acquisition of lumber needed for the [[Nauvoo Temple]]).</ref> Smith organized the secret [[Council of Fifty]]<ref>{{Harvtxt|Quinn|1994|pp=120–22}} (noting that the Council was authorized by a revelation, and members committed to keep what Smith said during the organizational meeting secret); {{Harvtxt|Bushman|2005|p=519}}.</ref> with authority to decide which national or state laws Mormons should obey.<ref>{{Harvtxt|Quinn|1994|p=121}}.</ref> The Council was also to select a site for a large Mormon settlement in [[Texas]], [[California]], or [[Oregon]],<ref name="Bushman 2005 517">{{Harvtxt|Bushman|2005|p=517}}.</ref> where Mormons could live under theocratic law beyond other governmental control.<ref name="Bushman 2005 517"/> In effect, the Council was a shadow world government,<ref>{{Harvtxt|Bushman|2005|p=521}} (noting that in April, Smith prophesied "the entire overthrow of this nation in a few years," at which time his Kingdom of God would be prepared to take power); {{Harvtxt|Ostling|Ostling|1999|p=13}} (As if they had just organized an independent state, Smith and the Council sent ambassadors to England, France, Russia, and the [[Republic of Texas]]); {{Harvtxt|Remini|2002|p=166}}.</ref> a first step toward creating a global "[[theodemocracy]]".<ref>{{Harvtxt|Bushman|2005|pp=521–22}} (noting use of the term ''theodemocracy''); {{Harvtxt|Ostling|Ostling|1999|pp=13, 15}} The council included only three non-Mormons, two of whom were apparently counterfeiters.</ref> One of the Council's first acts was to ordain Smith as king of this millennial monarchy.<ref>{{Harvtxt|Bushman|2005|p=523}}|{{Harvtxt|Quinn|1994|p=124}}. For a few months, the Council took over from the [[Anointed Quorum]] as the leading council of church government.{{Harvtxt|Bushman|2005|p=525}}.</ref> ===Death=== {{Main|Death of Joseph Smith, Jr.}} [[File:JosephSmithPepperbox1.jpg|thumb|right|alt=Photo|Pepper-box pistol used by Joseph Smith to defend himself on June 27, 1844]] Smith and his brother Hyrum were held in [[Carthage Jail]] on charges of treason.<ref>Joseph and Hyrum were accompanied in jail by [[John Taylor (Mormon)]] and Dr. [[Willard Richards]], who were not prisoners.</ref> On June 27, 1844, an armed group with blackened faces stormed the jail and killed Hyrum instantly with a shot to the face.<ref>{{Harvtxt|Bushman|2005|p=550}} ("Hyrum was the first to fall. A ball through the door struck him on the left side of the nose, throwing him to the floor.")</ref> Smith fired a [[pepper-box]] pistol that had been smuggled into the prison, <ref>{{Harvtxt|Brodie|1971|p=393}} ("Joseph discharging all six barrels down the passageway. Three of them missed fire, but the other three found marks."); {{Harvtxt|Bushman|2005|2005|p=549}} (Smith received a smuggled six-shooter, and passed along a single-shot pistol to Hyrum).</ref> then "sprang to the window" before being shot several times. He died shortly after falling to the ground.<ref>{{Harvtxt|Brodie|1971|pp=393–94}}; {{Harvtxt|Bushman|2005}}.</ref> Smith was buried in Nauvoo.<ref>Arrington and Bitton, 82; Remini, 174-75.</ref> Five men were tried for his murder; all were [[acquitted]].<ref>{{Harvtxt|Bushman|2005|p=552}}.</ref> ==Distinctive views and teachings== {{Main|Teachings of Joseph Smith, Jr.}} [[File:Joseph Smith first vision stained glass.jpg|right|thumb|upright|alt=Two heavenly beings stand in the air conversing with the young Smith|Smith's later theology described Jesus and God the Father as two distinct physical beings.]] ===Cosmology and theology=== {{See also|Mormon cosmology|Godhead (Latter Day Saints)}} Smith taught that all existence was [[materialism|material]],<ref>{{Harvtxt|Bushman|2005|pp=419–20}} (arguing that Smith may have been unaware of the other religious [[materialism]] arguments circulating in his day, such as those of [[Joseph Priestly]]).</ref> including a world of "spirit matter" so fine that it was invisible to all but the purest mortal eyes.<ref>{{Harvtxt|Bushman|2005|p=419}}; {{Harvtxt|Brooke|1994|pp=3–5}}; {{Harvtxt|Smith|1830|p=544}} (story from the [[Book of Ether]] of [[Jesus]] revealing "the body of my spirit" to an especially faithful man, saying humanity was created in the image of his spirit body).</ref> Matter, in Smith's view, could neither be created nor destroyed;<ref>{{Harvtxt|Bushman|2005|p=420}}.</ref> the [[creationism|creation]] involved only the reorganization of existing matter.<ref>{{Harvtxt|Bushman|2005|p=421}} (noting that Smith once taught the Earth was formed from broken-up pieces of prior planets).</ref> Like matter, "intelligence" was co-eternal with God, and human [[spirit]]s had been drawn from a [[pre-existence|pre-existent]] pool of eternal intelligences.<ref>{{Harvtxt|Bushman|2005|pp=420–21}}; {{Harvtxt|Widmer|2000|p=119}}.</ref> Nevertheless, spirits were incapable of experiencing a "fulness of joy" unless joined with corporeal bodies.<ref>{{Harvtxt|Bushman|2005|pp=420–21}}.</ref> Embodiment, therefore, was the purpose of earth life.<ref>{{Harvtxt|Bushman|2005|p=421}}.</ref> The work and glory of God, the supreme intelligence,<ref>{{Harvtxt|Bushman|2005|pp=455–56}} (arguing that in Smith's theology, God's authority arose not from being an ''[[ex nihilo]]'' creator, but from having the greatest intelligence).</ref> was to create worlds across the cosmos where inferior intelligences could be embodied.<ref>{{Harvtxt|Bushman|2005|p=421}} (quoting Smith as saying, "God is Good & all his acts is for the benefit of infereir inteligences [sic]."); {{Harvtxt|Bloom|1992|p=101}} ("Smith's God is hedged in by limitations and badly needs intelligences besides his own.").</ref> Though Smith at first taught that [[God the Father]] was a spirit,<ref>{{Harvtxt|Bushman|2005|p=420}} (arguing that Smith's original view of a pure spirit God was traditionally Christian); {{Citation|last=Vogel|first=Dan|title=The Earliest Mormon Conception of God}} in {{Harvtxt|Bergera|1989|pp=17–33}} (arguing that Smith's original view was [[Sabellianism|modalism]], [[Jesus]] being the embodied manifestation the spirit Father, and that by 1834 Smith shifted to a [[binitarianism|binitarian]] formulation favored by [[Sidney Rigdon]], which also viewed the Father as a spirit); {{Citation|last=Alexander|first=Thomas|title=The Reconstruction of Mormon Doctrine: From Joseph Smith to Progressive Theology}} in {{Harvtxt|Bergera|1989|p=53}} (prior to 1835, Smith viewed [[God the Father]] as "an absolute personage of spirit").</ref> he eventually viewed God as an advanced and glorified man,<ref>{{Harvtxt|Widmer|2000|p=119}}; {{Citation|last=Alexander|first=Thomas|title=The Reconstruction of Mormon Doctrine: From Joseph Smith to Progressive Theology}} in {{Harvtxt|Bergera|1989|p=539}} (describing Smith's doctrine as "material anthropomorphism"); {{Harvtxt|Bloom|1992|p=101}} ("Smith's God, after all, began as a man, and struggled heroically in and with time and space, rather after the pattern of colonial and revolutionary Americans.").</ref> embodied within space<ref>{{Harvtxt|Bushman|2005|p=421}} ("Piece by piece, Joseph redefined the nature of God, giving Him a form and a body and locating Him in time and space."); {{Harvtxt|Bloom|1992|p=101}} ("Joseph Smith's God...is finite.... Exalted now into the heavens, God necessarily is still subject to the contingencies of time and space.").</ref> with a throne situated near a star or planet named ''[[Kolob]]'', and measuring time at the rate of a thousand years per Kolob day.<ref>{{Harvtxt|Bushman|2005|p=455}}; {{Harvtxt|Widmer|2000|pp=70–90}}.</ref> Both [[God the Father]] and [[Jesus]] were distinct beings with physical bodies, but the [[Holy Spirit]] was a "personage of Spirit."<ref>{{Harvtxt|Roberts|1909|p=325}}.</ref> Through the gradual acquisition of knowledge,<ref>{{Harvtxt|Larson|1978|p=7 (online ver.)}}.</ref> those who were [[second anointing|sealed to their exaltation]] could eventually become coequal with God.<ref>{{Harvtxt|Widmer|2000|p=119}}.</ref> The ability of humans to progress to godhood implied a vast hierarchy of gods.<ref>{{Harvtxt|Widmer|2000|p=119}}; {{Harvtxt|Bushman|2005|p=535}}.</ref> Each of these gods, in turn, would rule a kingdom of inferior intelligences, and so forth in an eternal hierarchy.<ref>{{Harvtxt|Bushman|2005|pp=455–56, 535–37}}.</ref> The opportunity to achieve godhood extended to all humanity; those who died with no opportunity to accept [[Latter Day Saint movement|Latter Day Saint]] theology could achieve godhood by accepting its benefit in the afterlife through [[baptism for the dead]].<ref>{{Harvtxt|Bushman|2005|p=422}}.</ref> Children who died in their innocence were guaranteed to rise at the [[resurrection]] and rule as gods without maturing to adulthood.<ref>{{Harvtxt|Larson|1978|p=15 (online ver.)}}.</ref> Apart from those who committed the [[eternal sin]], Smith taught that even the wicked and disbelieving would achieve a [[degrees of glory|degree of glory]] in the afterlife,<ref>{{Harvtxt|Bushman|2005|p=199}}.</ref> where they would serve those who had achieved godhood.<ref>{{Harvtxt|Bushman|2005|p=443}}.</ref> ===Religious authority and ritual=== {{See also|Priesthood (Latter Day Saints)|Freemasonry and the Latter Day Saint movement}} Smith's teachings were rooted in [[dispensationalism|dispensational]] [[Restorationism (Christian primitivism)|restorationism]].<ref>{{Harvtxt|Brooke|1994|p=33}}.</ref> He taught that the [[Church of Christ (Latter Day Saints)|Church of Christ]] restored through him was a [[end time|latter-day]] [[Restoration (Latter Day Saints)|restoration]] of the [[early Christianity|early Christian]] faith, which had been lost in a [[Great Apostasy|great apostasy]].<ref>{{Harvtxt|Remini|2000|p=84}}.</ref> At first, Smith's church had little sense of hierarchy, Smith's religious authority being derived from visions and revelations.<ref>{{Harvtxt|Quinn|1994|p=7}} (describing Smith's earliest earliest authority as [[charismatic authority]]).</ref> Though Smith did not claim exclusive prophethood,<ref>{{Harvtxt|Quinn|1994|pp=7–8}}.</ref> an early revelation designated him as the only prophet allowed to issue commandments "as [[Moses]]."<ref>{{Harvtxt|Bushman|2005|pp=121, 175}}; {{Harvtxt|Phelps|1833|p=67}} ("[N]o one shall be appointed to receive commandments and revelations in this church, excepting my servant Joseph, for he receiveth them even as Moses.").</ref> This religious authority encompassed economic and political as well as spiritual matters. For instance, in the early 1830s, he temporarily instituted a form of [[religious communism]], called the [[United Order]], requiring Saints to [[law of consecration|consecrate]] all their property to the church.<ref>{{Harvtxt|Brodie|1972|pp=106, 112, 121–22}}.</ref> He also envisioned that [[theocracy|theocratic]] institutions he established would have a role in the world-wide political organization of the [[Millennialism|Millennium]].<ref>{{Harvtxt|Quinn|1994|pp=111–12, 115}} (describing the expected role of the [[Council of Fifty]]).</ref> By the mid-1830s, Smith began teaching a hierarchy of three [[priesthood (Latter Day Saints)|priesthoods]] ([[Melchizedek priesthood (Latter Day Saints)|Melchizedek]], [[Aaronic priesthood|Aaronic]], and [[Patriarchal priesthood|Patriarchal]]),<ref>{{Harvtxt|Quinn|1994|pp=27–34}}; {{Harvtxt|Bushman|2005|pp=264–65}}.</ref> each of them a continuation of biblical priesthoods through [[lineal succession (Latter Day Saints)|patrilineal succession]] or ordination by biblical figures appearing in visions.<ref>{{Harvtxt|Quinn|1994|p=7}}.</ref> Upon introducing the Melchizedek or "High" Priesthood in 1831,<ref>{{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.").</ref> Smith taught that its recipients would be "endowed with power from on high," thus fulfilling a need for a greater holiness and an authority commensurate with the New Testament [[Apostle (Christian)|apostles]].<ref>{{harvtxt|Prince|1995|pp=19, 115–116, 119}} (noting influence of[[Sidney Rigdon]] in developing this idea); [[Gospel of Luke]] 24:49 ([[Authorized King James Version]]) ("And, behold, I send the promise of my Father upon you; but tarry ye in the city of Jerusalem until ye be endowed with power from on high.").</ref> This doctrine of [[Endowment (Latter Day Saints)|endowment]] evolved through the 1830s,<ref>{{Harvtxt|Prince|1995|pp=31–32, 121–31}} (outlining evolution of the endowment idea in 1833 and 1836).</ref> until in 1842, the [[Endowment (Mormonism)|Nauvoo endowment]] included an elaborate ceremony containing symbolism similar to that of [[Freemasonry]].<ref>{{Harvtxt|Ostling|Ostling|1999|pp=194–95}}; {{Harvtxt|Prince|1995|p=146}}.</ref> The endowment was extended to women in 1843,<ref>{{Harvtxt|Prince|1995|p=140}}.</ref> though Smith never clarified whether women could be ordained to priesthood offices.<ref>{{Harvtxt|Prince|1995|p=201}}.</ref> Smith taught that the High Priesthood's endowment of heavenly power included the [[sealing (Mormonism)|sealing]] powers of [[Elijah]], allowing High Priests to effect binding consequences in the afterlife.<ref>{{Harvtxt|Brooke|1994|pp=30, 194–95, 203, 208}} (Smith introduced the sealing power in 1831 as part of the High Priesthood, and then attributed this power to [[Elijah]] after he appeared in an 1836 vision in the [[Kirtland Temple]]).</ref> For example, this power would enable [[baptism for the dead|proxy baptisms for the dead]]<ref>{{Harvtxt|Brooke|1994|pp=221, 242–43}}.</ref> and [[Celestial marriage|priesthood marriages]] that would be effective into the afterlife.<ref>{{Harvtxt|Brooke|1994|pp=236}}.</ref> Elijah's sealing powers also enabled the [[second anointing]], or "fulness{{sic}} of the priesthood"<ref>{{Harvtxt|Brooke|1994|p=256}}.</ref> which, according to Smith, sealed married couples to their [[exaltation (Mormonism)|exaltation]], thus virtually guaranteeing their eternal godhood.<ref>{{Harvtxt|Brooke|1994|p=294}} ("The ritual of the second anointing...granted a virtually unconditional promise of divinity in the celestial kingdom."); {{Harvtxt|Bushman|2005|pp=497–98}} (The second anointing ceremony "was Joseph's attempt to deal with the theological problem of assurance" of one's eternal life).</ref> ===Theology of family=== {{See also|Origin of Latter Day Saint polygamy}} During the early 1840s, Smith unfolded a theology of family relations called the "New and Everlasting Covenant"<ref>{{Harvtxt|Roberts|1909|pp=502–07}} (1842 revelation describing the New and Everlasting Covenant).</ref> that superseded all earthly bonds.<ref>{{Harvtxt|Foster|1981|pp=161–62}}.</ref> He taught that outside the Covenant, marriages were simply matters of contract,<ref>{{Harvtxt|Foster|1981|pp=161–62}} (quoting a source stating that in Smith's view, sex within earthly marriages was not sinful if the marriage was cemented by bonds of love and affection, but sex could be sinful even within marriage if the partners were alienated from each other).</ref> and Mormons outside the Covenant would be mere ministering angels to those within, who would be gods.<ref name="Foster 1981 145">{{Harvtxt|Foster|1981|p=145}}.</ref> To fully enter the Covenant, a man and woman must participate in a "[[endowment (Mormonism)|first anointing]]", a "[[sealing (Mormonism)|sealing]]" ceremony, and a "[[second anointing]]".<ref>{{Harvtxt|Bushman|2005|pp=497–98}} (those who were married eternally were then "sealed by the Holy Spirit of Promise" through the second anointing); {{Harvtxt|Brooke|1994|pp=256–57}}.</ref> When fully sealed into the Covenant, Smith said that no sin nor [[blasphemy]] (other than the [[eternal sin]]) could keep them from their [[exaltation (Mormonism)|"exaltation,"]] that is, their godhood in the afterlife.<ref>{{Harvtxt|Roberts|1909|pp=502–03}}; {{Harvtxt|Bushman|2005|pp=497–98}} (the [[second anointing]] provided a guarantee that participants would be exalted even if they sinned); {{Harvtxt|Brooke|1994|p=257}}.</ref> According to Smith, only one person on earth at a time—in this case, Smith—could possess this power of sealing.<ref>{{Harvtxt|Roberts|1909|pp=501}} ("I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this Priesthood are conferred.")</ref> Smith taught that the highest [[exaltation (Mormonism)|exaltation]] would be achieved through "[[Mormonism and polygamy|plural marriage]]" ([[polygamy]]),<ref>{{Harvtxt|Foster|1981|pp=206–11}}; {{Harvtxt|Compton|1997|pp=11, 22–23}}; {{Harvtxt|Smith|2008|pp=356}}; {{Harvtxt|Brooke|1994|p=255}}; {{Harvtxt|Brodie|1971|p=300}}; {{Harvtxt|Bushman|2005|p=443}} (noting that a modern Mormon interpretation of Smith's 1843 polygamy revelation ties both polygamy an monogamy to degrees of exaltation).</ref> which was the ultimate manifestation of this New and Everlasting Covenant.<ref>{{Harvtxt|Bloom|1992|p=108}} (polygamy and consequent progression towards godhood were "the true essence of becoming a Latter-day Saint, the heart of Mormon religion making.").</ref> Plural marriage allowed an individual to transcend the angelic state and become a god<ref>{{Harvtxt|Bloom|1992|p=105}}.</ref> by accelerating the expansion of one's heavenly kingdom.<ref>{{Harvtxt|Foster|1981|p=145}} ("[I]f marriage with one wife...could bring eternal progression and ultimate godhood for men, then multiple wives in this life and the next would accelerate the process, in line with God's promise to Abraham that his seed eventually would be as numerous as the sand on the sea shore."); {{Harvtxt|Brodie|1971|p=300}} ("[I]f a man went to heaven with ten wives, he would have more than ten-fold the blessings of a mere monogamist, for all the children begotten through these wives would enhance his kingdom.").</ref> Smith taught and practiced this doctrine secretly but publicly denied it.<ref>{{Harvtxt|Brodie|1971|pp=185–86, 246, 307, 321, 344, 374, 377}}; {{Harvtxt|Bushman|2005|p=491}} (Smith denied he was advocating polygamy).</ref> Nevertheless, Smith taught that once he revealed the doctrine to any man or woman, failure to practice it would be to risk God's wrath.<ref>{{Harvtxt|Roberts|1909|pp=501, 507}} ("[A]ll those who have this law revealed unto them must obey the same;...and if ye abide not that covenant, then ye are damned." If a polygamist husband "teaches unto [his wife] the law of my Priesthood as pertaining to these things, then shall she believe and administer unto him, or she shall be destroyed, saith the Lord your God, for I will destroy her."); {{Harvtxt|Bushman|2005|p=438}} (noting the 1843 revelation about being "damned," and Smith's statements that unless he started to marry plural wives, an angel would slay him); {{Harvtxt|Brodie|1971|p=342}} (The 1843 revelation "threatened destruction to any wife who refused to accept the new law".)</ref> ===History and eschatology=== Smith taught that during a [[Great Apostasy]], the [[Bible]] had degenerated from its original inerrant form, and the "abominable church," led by [[Satan]], had perverted true Christianity.<ref>{{Harvtxt|Hullinger|1992|p=154}}.</ref> He viewed himself as the latter-day prophet who [[Restoration (Latter Day Saints)|restored]] those lost truths via the [[Book of Mormon]]<ref>{{Harvtxt|Hullinger|1992|p=154-54}} (describing how the Book of Mormon solved various 19th century biblical controversies).</ref> and later revelations. He described the Book of Mormon as a literal "history of the origins of the [[Indigenous peoples of the Americas|Indians]]."<ref>{{Harvtxt|Bushman|2005|p=94}}; {{Harvtxt|Roberts|1902|p=315}} ("The Book of Mormon is a record of the forefathers of our western tribes of Indians.").</ref> The book called the Indians "[[Lamanite]]s," a people descended from [[Israelite]]s who had left [[Jerusalem]] in 600 BCE<ref>{{Harvtxt|Smith|1830|p=51}} ([[Jesus]] "cometh according to the words of the angel, in six hundred years from the time my father left Jerusalem."); {{Harvtxt|Phelps|1833|p=41}} ("Lamanites are a remnant" of the Jews).</ref> and whose skin pigmentation was a curse for their sinfulness.<ref>{{Harvtxt|Brodie|1971|p=43}}; {{Harvtxt|Smith|1830|p=73}} (God "caused the cursing to come upon them... because of their iniquity.... [W]herefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people, therefore the Lord God did cause a skin of blackness to come upon them.").</ref> Though Smith first identified Mormons as [[gentile]]s, he began teaching in the 1830s that the Mormons, too, were literal [[Israelite]]s.<ref>{{Harvtxt|Brooke|1994|pp=213–14}} (arguing that the shift occurred after 1832 and may have related to [[Oliver Cowdery]]'s failed mission to the Missouri "[[Lamanite]]s"); {{Harvtxt|Shipps|1985|pp=82–83}} (arguing that the identification of the Saints as literal Israelites was in place prior to 1838).</ref> Smith also claimed to have regained lost truths of sacred history through his revelations and [[Joseph Smith Translation of the Bible|revision of the Bible]]. For example, he taught that the [[Garden of Eden]] had been located in [[Jackson County, Missouri]], that Eve's partaking of the fruit was part of God's plan,<ref> 2 Nephi 2:22-25</ref> that [[Adam]] had practiced [[baptism]], that the descendants of [[Cain]] were "black,"<ref>{{Harvtxt|Hill|1977|p=385}} (citing [[Book of Moses]] 7:22).</ref> that [[Enoch (ancestor of Noah)|Enoch]] had built a [[Zion (Latter Day Saints)|city of Zion]] so perfect that it was [[Translation (Mormonism)|taken to heaven]],<ref>{{Harvtxt|Bushman|2005|pp=138–41}}.</ref> that [[Egypt]] was discovered by the [[Egyptus|daughter of Ham]],<ref>{{Harvtxt|Bushman|2005|p=288}}.</ref> that the descendants of [[Ham (son of Noah)|Ham]] were denied the [[Patriarchal Priesthood|patriarchal right of priesthood]],<ref>{{Harvtxt|Bushman|2005|p=288}}; {{Harvtxt|Hill|1977|p=385}}.</ref> that [[Abraham]] had discovered [[astronomy|astronomical]] truths by peering into a [[Urim and Thummim (Latter Day Saints)|Urim and Thummim]],<ref>{{Harvtxt|Bushman|2005|pp=453–55}}.</ref> that [[King David]] had been denied his [[exaltation (Mormonism)|godhood]] because of his sin, and that [[John the Apostle]] would walk the earth until the [[Second Coming]] of [[Jesus]].<ref>{{Harvtxt|Bushman|2005|p=74}}.</ref> Smith declared that he would be one of the instruments in fulfilling [[Nebuchadnezzar]]'s [[Daniel 2|statue vision]] in the [[Book of Daniel]]: that he was the stone that would destroy secular government without "sword or gun" <ref>{{Harvtxt|Bushman|2005|pp=521}}.</ref> , which would then be replaced with a theocratic [[Council of Fifty|Kingdom of God]].<ref>{{Harvtxt|Brodie|1971|pp=356–57}}; {{Harvtxt|Bushman|2005|p=521}}; {{Harvtxt|Bloom|1992|p=90}} (Smith identified himself as the stone).</ref> Smith taught that this political kingdom would be multidenominational and [[theodemocracy|"democratic"]] so long as the people chose wisely; but there would be no elections.<ref>{{Harvtxt|Bushman|2005|pp=522–23}}.</ref> [[Jesus]] would appear during the [[Millennium]] as the ultimate ruler. Following a thousand years of peace, [[Judgment Day]] would be followed by a final [[resurrection]], when all humanity would be assigned to one of three [[Degrees of Glory|heavenly kingdoms]].<ref>{{Harvtxt|Bushman|2005|pp=521, 536–37}}.</ref> ===Political views=== {{See also|Theodemocracy||Mormonism and violence|Law of Consecration}} Smith ran for [[President of the United States]] in 1844, campaigning as "General Joseph Smith" because he had earlier been appointed [[Lieutenant General]] of the [[Nauvoo Legion]]. Smith considered the [[United States Constitution]], and especially the [[United States Bill of Rights|Bill of Rights]], to be inspired by God and "the Saints' best and perhaps only defense."<ref>{{Harvtxt|Bushman|2005|p=377}}.</ref> He believed a strong central government crucial to the nation's well-being but thought [[democracy]] better than [[tyranny]]—although he also taught that a [[theocracy|theocratic]] [[monarchy]] was the ideal form of government.<ref>{{Harvtxt|Bushman|2005|p=522}}.</ref> In foreign affairs, Smith was an [[expansionism|expansionist]], though he viewed "expansionism as brotherhood."<ref>{{Harvtxt|Bushman|2005|p=516}}: "If Texas petitions Congress to be adopted among the sons of liberty, give her the right hand of fellowship; and refuse not the same friendly grip to Canada and Mexico."</ref> Smith favored a strong [[central bank]] and high [[tariff]]s to protect American business and agriculture. He disfavored imprisonment of convicts except for murder, preferring efforts to reform criminals through labor; he also opposed [[court-martial|courts-martial]] for [[desertion|military deserters]]. He supported [[capital punishment]] but opposed [[hanging]],<ref>{{Harvtxt|Roberts|1902|p=435}}.</ref> preferring [[execution by firing squad]] or [[decapitation|beheading]] in order to "spill [the criminal's] blood on the ground, and let the smoke thereof ascend up to God."<ref>{{Harvtxt|Roberts|1909|p=296}}.</ref> Despite having published a pro-[[slavery]] essay in 1836,<ref>{{Harvtxt|Bushman|2005|pp=289, 327–28}} (the essay "exhibited the conventional prejudiced of his day in asserting that blacks were cursed with servitude by a 'decree of Jehovah.'"); {{Harvtxt|Hill|1977|p=381}} (noting that Smith did not want to be identified as an abolitionist, even when he disfavored [[slavery]]).</ref> Smith later strongly opposed slavery.<ref>{{Harvtxt|Bushman|2005|p=289}}; {{Harvtxt|Hill|1977|pp=380, 383}} (citing 1833 revelation stating that "it is not right that any man should be in bondage one to another").</ref> During his presidential campaign, he proposed abolishing slavery by 1850 and compensating slaveholders<ref>{{Harvtxt|Hill|1977|p=384}}.</ref> through sale of public lands.<ref>{{Harvtxt|Bushman|2005|pp=516, 327–28}}. Smith also proposed cutting congressional pay from eight to two dollars per day and requiring only two representatives per million people, thus reducing the number of representatives in the [[United States House of Representatives|House]] to forty.</ref> Smith did not believe blacks to be genetically inferior to whites;<ref>{{Harvtxt|Bushman|2005|p=289}}; {{Harvtxt|Hill|1977|pp=384–85}}.</ref> he welcomed both freemen and slaves into the church and even ordained free black members into the [[Priesthood (Latter Day Saints)|priesthood]].<ref>{{Harvtxt|Bushman|2005|p=289}}; {{Harvtxt|Hill|1977|pp=381–82, 85}}.</ref> But he opposed baptizing slaves without permission of their masters, and he opposed [[miscegenation]].<ref>{{Harvtxt|Bushman|2005|p=289}}; {{Harvtxt|Hill|1977|p=379}}.</ref> ===Ethics and behavior=== Smith said his ethical rule was, "When the Lord commands, do it";<ref>{{Harvtxt|Roberts|1904|p=170}}.</ref> and by issuing revelations, Smith supplemented biblical imperatives with new directives. One of these revelations, called the "[[Word of Wisdom]]," was framed not as a commandment, but as a recommendation. Coming at a time of [[temperance]] agitation,<ref>{{Harvtxt|Brodie|1971|p=166}}; {{Harvtxt|Bushman|2005|p=212}} (revelation "came at a time when temperance and food reforms were flourishing in the United States").</ref> the guideline recommended that Saints avoid "strong" alcoholic drinks, wine (except [[Sacrament (Latter Day Saints)|sacramental]] wine), tobacco, meat (except in times of famine or cold weather), and "hot drinks."<ref>{{Harvtxt|Smith|1835|loc=sec. LXXX, 207-08}}</ref> Smith and other contemporary church leaders did not always follow this counsel.<ref>{{Harvtxt|Brodie|1971|p=289}} (Smith drank wine "with relish" and noted his drinking in his journal "without apology."); {{Harvtxt|Bushman|2005|p=213}} ("Joseph drank tea and a glass of wine from time to time."); {{Harvtxt|Ostling|1999|pp=177–78}} (Smith "himself liked a nip every now and then, especially at weddings." His own [[Joseph Smith Mansion House|Mansion House]], which operated a hotel, maintained a fully stocked barroom, and Nauvoo also had a brewery that advertised in the church newspaper." According to Smith's fellow prisoner John Taylor, "the prophet requested and drank wine at Carthage Jail the night before his was murdered in 1844.").</ref> In 1831, Smith taught that those who kept the laws of God had "no need to break the laws of the land."<ref>{{Harvtxt|Phelps|1833|p=135}}.</ref> Nevertheless, beginning in the mid-1830s and into the 1840s, as the Mormon people became involved in conflicts with the Missouri and Illinois state governments, Smith taught that "congress has no power to make a law that would abridge the rights of my religion," and that they were not under the obligation to follow laws they deemed as being contrary to their "religious privilege."<ref>{{Harvtxt|Quinn|1994|p=88}}.</ref> He also taught that: <blockquote>that which is wrong under one circumstance, may be and often is, right under another. God said thou shalt not kill—at another time he said thou shalt utterly destroy. This is the principle on which the government of heaven is conducted—by revelation adapted to the circumstances in which the elders of the kingdom are placed. Whatever God requires is right...even things which may be considered abominable to all those who do not understand the order of heaven.<ref>{{Harvtxt|Quinn|1994|p=112}} (quoting a letter Smith wrote to the 19 year old daughter of [[Sidney Rigdon]] to justify Smith's polygamous proposal to her).</ref></blockquote> Smith may thus have felt justified in promoting polygamy despite its violation of both traditional ethical standards and the criminal law.<ref>{{Harvtxt|Quinn|1994|pp=88–89}}.</ref> In 1842 Smith published the "Articles of Faith," a short document later canonized, which declared that members of the church believed in "honoring, obeying, and sustaining the law." <ref> 12th Article of Faith. Pearl of Great Price.</ref> ==Legacy== ===Impact=== Smith's teachings and practices aroused considerable antagonism. As early as 1829, newspapers dismissed Smith as a fraud.<ref>{{Harvtxt|Bushman|2005|pp=82–83, 88–89}} (describing the editorial reaction to the publication of the Book of Mormon); {{Harvtxt|Brodie|1971|pp=16–17}}.</ref> Disaffected Saints periodically accused him of mishandling money and property<ref>{{Harvtxt|Bushman|2005|pp=178–79, 247, 332, 336–40}}; {{Harvtxt|Remini|2002|pp=109–10}}; {{Harvtxt|Brodie|1971|pp=207, 368–69}}; {{Harvtxt|Hill|1977|p=216}}; {{Harvtxt|Ostling|Ostling|1999|p=14}}.</ref> and of practicing polygamy.<ref>{{Harvtxt|Bushman|2005|pp=323–25, 660–61}}; {{Harvtxt|Brodie|1971|pp=181–82, 369–71}}; {{Harvtxt|Hill|1977|p=188}}; {{Harvtxt|Van Wagoner|1992|p=39}}; {{Harvtxt|Ostling|Ostling|1999|p=14}}.</ref> Smith played a role in provoking an 1838 outbreak of violence in Missouri that resulted in the expulsion of the Saints from that state.<ref>{{Harv|Bushman|2005|pp=345, 357, 365–367}}; {{Harvtxt|Brodie|1971|pp=225–27}}; {{Harvtxt|Remini|2002|pp=133–34}}; {{Harvtxt|Quinn|1994|pp=96–97}}.</ref> He was twice imprisoned for alleged treason,<ref>{{Harvtxt|Bushman|2005|pp=369, 547}}; {{Harvtxt|Brodie|1971|pp=223, 248, 388}}.</ref> the second time falling victim to angry militiamen who stormed the jail.<ref>{{Harvtxt|Bushman|2005|p=550}}.</ref> Smith continues to be criticized by [[Evangelicalism|evangelical Christians]] who argue that he was either a liar or lunatic.<ref>Richard J. Mouw, ''The Possibility of Joseph Smith: Some Evangelical Probings'' in {{Harvtxt|Neilson|Givens|2008}} at 189.</ref> Despite the controversy Smith aroused, he attracted thousands of devoted followers before his death in 1844<ref>{{Harvtxt|Brodie|1971|p=380}}.</ref> and millions within a century.<ref>{{Harvtxt|Brodie|1971|p=15}}.</ref> He is widely seen as one of the most charismatic and religiously most inventive figures of American history.<ref>{{Harvtxt|Bloom|1992|pp=96–99}} (Smith "surpassed all Americans, before or since, in the possession and expression of what could be called the religion-making imagination," and had [[charisma]] "to a degree unsurpassed in American history".); {{Harvtxt|Abanes|2003|p=7}} (noting that even Smith's harshest critics acknowledge his inventive genius); {{Harvtxt|Persuitte|2000|p=1}} (calling Smith "one of the most controversial and enigmatic figures ever to appear in American history").</ref> These followers regard Smith as a prophet and apostle of at least the stature of [[Moses]], [[Elijah]], [[Saint Peter|Peter]] and [[Paul the Apostle|Paul]].<ref>{{Harvtxt|Widmer|2000|p=97}}; {{Harvtxt|Shipps|1985|p=37}} (making comparisons with [[Moses]] (law-giver), [[Joshua]] (commander of the "armies of Israel"), and [[Solomon]] (king)); {{Harvtxt|Bushman|2005|p=xx}} (describing Smith as "a biblical-style prophet—one who spoke for God with the authority of Moses or Isaiah."); {{Harvtxt|Brodie|1971|p=vii}} (noting that "[i]n official Mormon biographies he has been made a prophet of greater stature than Moses").</ref> Indeed, because of his perceived role in [[restoration (Latter Day Saints)|restoring]] the true faith prior to the [[Millennium]], and because he was the "choice [[seer stone (Latter Day Saints)|seer]]" who would bring the lost [[Israelite]]s to their salvation,<ref>{{Harvtxt|Brodie|1971|pp=72–73, 116–17}} (noting the "choice seer" prophecies in the [[Book of Mormon]] and Smith's [[Joseph Smith Translation of the Bible|revision of the Bible]]); {{Harvtxt|Smith|1830|pp=66–67}} (claiming that the [[Joseph (son of Jacob)|biblical Joseph]] prophesied, "A seer shall the Lord my God raise up, who shall be a choice seer unto the fruit of my loins... And his name shall be called after me; and it shall be after the name of his father. And he shall be like unto me; for the thing, which the Lord shall bring forth by his hand, by the power of the Lord shall bring my people unto salvation.").</ref> modern Mormons regard Smith as second in importance only to Jesus.<ref>{{Harvtxt|Bushman|2005|p=558}} (quoting a tribute to Smith, probably by [[John Taylor (Mormon)|Taylor]], stating that Smith "has done more, (save Jesus only,) for the salvation of men in this world, than any other man that ever lived in it."); {{Citation|last=Smith|first=Joseph Fielding|authorlink=Joseph Fielding Smith|title=The Historical Background of the Prophet Joseph Smith|journal=Improvement Era|date=December 1941|page=717}} ("No prophet since the days of Adam, save, of course, our Redeemer, has been given a greater mission.").</ref> {{Infobox Awards | title = | halign = center | award1 = {{multiple image | align = center | direction = horizontal | header = Buildings named in honor of Joseph Smith | header_align = center | header_background = | footer = | footer_align = left/right/center | footer_background = | width = | image1 = JSMB main.jpg | width1 = 164 | caption1 = The [[Joseph Smith Memorial Building]] in [[Salt Lake City]] | image2 = BYU_JSB.jpg | width2 = 145 | caption2 = The [[Joseph Smith Building]] on the campus of [[Brigham Young University]] }} }} During his lifetime, Smith's role in the Latter Day Saint religion was comparable to that of [[Muhammad]] in early [[Islam]].<ref>{{Citation|last=Weber|first=Max|authorlink=Max Weber|title=Economy and society: an outline of interpretive sociology|volume=1|publisher=University of California Press|year=1978|isbn=0520035003|page=446}} (In his role as the founder of Mormonism, Smith "resembled, even in matters of detail, Muhammad."); {{Harvtxt|Brodie|1971|p=230}} (speech dated October 14, 1838 at the Far West town square, in which Smith called himself "a second [[Muhammad|Mohammed]]"); {{Harvtxt|Bushman|2005|p=352}}.</ref> After his death, the Saints believed he had died to seal the testimony of his faith and considered him a [[martyr]].<ref>{{Harvtxt|Brodie|1971|pp=396–97}}.</ref> His theological importance within the [[Latter Day Saint movement]] then only increased.<ref name="Widmer 2000 98">{{Harvtxt|Widmer|2000|p=98}}.</ref> [[Mormon]] leaders began teaching that Smith was already among the gods.<ref>{{Harvtxt|Abanes|2003|pp=174–75}} (noting statements by [[Heber C. Kimball]] and [[Brigham Young]] Of all Smith's visions, Saints gradually came to regard his [[First Vision]] as the most important<ref>{{Harvtxt|Smith|Mulholland|Thompson|Phelps|Richards|1839–1843|p=3}}. This vision was generally unknown to early Latter Day Saints. ''See'' {{Harvtxt|Bushman|2005|p=39}} (story was unknown to most early converts); {{Harvtxt|Allen|1966|p=30}} (the first vision received only limited circulation in the 1830s). However, the vision story gained increasing theological importance within the [[Latter Day Saint movement]] beginning roughly a half century later. ''See'' {{Harvtxt|Shipps|1985|pp=30–32}}; {{Harvtxt|Allen|1966|pp=43–69}}; {{Harvtxt|Quinn|1998|p=176}} ("Smith's first vision became a missionary tool for his followers only after Americans grew to regard modern visions of God as unusual.").</ref> because it inaugurated his prophetic calling and character.<ref>{{Harvtxt|Allen|1966|pp=43–44}} ("Next to the resurrection of Christ, nothing holds a more central place in modern Mormon thought than" the [[First Vision]].... The most sacred event in church history, a belief in its literal reality is fundamental to belief in [[Mormonism]] itself."); {{Harvtxt|Shipps|1985|pp=9, 32}} (First Vision came to be regarded as the "initial episode in Mormon history," and "emerged as a symbol that could keep the slain Mormon leader at center stage"); {{Harvtxt|Widmer|2000|p=105}}.</ref> [[Memorials]] to Smith include the [[Joseph Smith Memorial Building]] in [[Salt Lake City|Salt Lake City, Utah]], and the [[Joseph Smith Building]] on the campus of [[Brigham Young University]]. ===Religious denominations=== {{See also|Latter Day Saint movement| Succession crisis}} Smith's death resulted in further [[schism (religion)|schism]].<ref>{{Harvtxt|Quinn|1994|p=143}}; {{Harvtxt|Brodie|1971|p=398}}.</ref> Smith had proposed several ways to choose his successor,<ref>{{Harvtxt|Quinn|1994|p=143}} ("He proposed more than one way for a member of the First Presidency to succeed him, left the relative priority of the founding quorums in an ambiguous balance, performed secret ordinations, and suggested more than one method by which a brother or son might succeed him."); {{Harvtxt|Shipps|1985|pp=83–84}} (discussing several of the succession options).</ref> but while a prisoner in [[Carthage, Illinois|Carthage]], it was too late to clarify his preference.<ref>{{Harvtxt|Quinn|1994|p=143}}.</ref> Smith's brother [[Hyrum Smith|Hyrum]], had he survived, would have had the strongest claim,<ref>{{Harvtxt|Quinn|1994|p=213}} (after Smith was crowned king, Hyrum referred to himself as "[[President of the Church]]"), and [[Brigham Young]] agreed Hyrum would have been the natural successor.</ref> followed by Joseph's brother [[Samuel H. Smith (Latter Day Saints)|Samuel]], who died mysteriously a month after his brothers.<ref>{{Harvtxt|Quinn|1994|pp=152–54, 213}}; {{Harvtxt|Bushman|2005|p=555}}.</ref> Another brother, [[William Smith (Latter Day Saints)|William]], was unable to attract a sufficient following.<ref>{{Harvtxt|Quinn|1994|pp=213–26}}; {{Harvtxt|Bushman|2005|p=555}} (William Smith "made a bid for the Church presidency, but his unstable character kept him from being a serious contender".).</ref> Smith's sons [[Joseph Smith III|Joseph III]] and [[David Hyrum Smith|David]] also had claims, but Joseph III was too young and David was yet unborn.<ref>{{Harvtxt|Quinn|1994|pp=226–41}} (outlining the sons' claims and noting, "Even [[Brigham Young]] acknowledged the claims of [[lineal succession (Latter Day Saints)|patrilineal succession]] and as a result never argued that the [[Quorum of the Twelve|Quorum of Twelve]] had exclusive right of succession."); {{Harvtxt|Ostling|Ostling|1999|p=42}}.</ref> The [[Council of Fifty]] had a theoretical claim to succession, but it was a secret organization.<ref>{{Harvtxt|Quinn|1994|pp=192–98}} (before his death, Smith had charged the Fifty with the responsibility of establishing the [[Millennialism|Millennial]] kingdom in his absence; the [[Quorum of Twelve]] would eventually claim this "charge" as their own).</ref> Some of Smith's ordained successors, such as [[Oliver Cowdery]] and [[David Whitmer]], had left the church.<ref>{{Harvtxt|Quinn|1994|pp=187–91}}.</ref> The two strongest succession candidates were [[Sidney Rigdon]], the senior member of the [[First Presidency]], and [[Brigham Young]], senior member of the [[Quorum of the Twelve]]. Most of the Saints voted for Young,<ref>{{Harvtxt|Bushman|2005|pp=556–57}}.</ref> who led his faction to the [[Utah Territory]] and incorporated [[The Church of Jesus Christ of Latter-day Saints]], whose membership surpassed 13 million members in 2007.<ref>[http://www.deseretnews.com/article/1,5143,695242682,00.html?pg=4 Desert News] "Addressing the New Mission Presidents Seminar on June 24, President Hinckley announced that LDS Church membership had reached 13 million." See also: {{Citation |url=http://lds.org/conference/talk/display/0,5232,23-1-851-9,00.html |title=Statistical Report, 2007 |accessdate=2008-04-14 |last=Watson |first=F. Michael |year=2008 |month=April |publisher=http://www.lds.org |archivedate= |quote=Total Membership: 13,193,999 }}</ref> Rigdon's followers are known as [[Rigdonite]]s.<ref>{{Harvtxt|Bushman|2005|pp=557}}. The largest existing [[Rigdonite]]church is the [[Church of Jesus Christ (Bickertonite)]].</ref> Most of Smith's family and several [[Book of Mormon witnesses]] temporarily followed [[James J. Strang]],<ref>{{Harvtxt|Quinn|1994|p=211}}; {{Harvtxt|Bushman|2005|p=556}} (Strang followed Smith's example of producing revelations with a [[seer stone (Latter Day Saints)|seer stone]], saying an angel had ordained him, translating scripture from buried plates, having himself crowned as theocratic king, and practicing [[Mormonism and polygamy|polygamy]]). Strang's current followers consist of the tiny [[Church of Jesus Christ of Latter Day Saints (Strangite)]].</ref> who based his claim on a forged [[letter of appointment]],<ref>{{Harvtxt|Quinn|1994|p=210}}; {{Harvtxt|Bushman|2005|p=555}}.</ref> but Strang's following largely dissipated after his assassination in 1856.<ref>{{Harvtxt|Quinn|1994|p=211}}; {{Harvtxt|Bushman|2005|p=556}} (Strang followed Smith's example of producing revelations with a [[seer stone (Latter Day Saints)|seer stone]], saying an angel had ordained him, translating scripture from buried plates, having himself crowned as theocratic king, and practicing [[Mormonism and polygamy|polygamy]]).</ref> Other Saints followed [[Lyman Wight]]<ref>{{Harvtxt|Quinn|1994|pp=198–203}}.</ref> and [[Alpheus Cutler]].<ref>{{Harvtxt|Quinn|1994|pp=203–09}}.</ref> Many members of these smaller groups, including most of Smith's family, eventually coalesced in 1860 under the leadership of [[Joseph Smith III]] and formed what was known for more than a century as the Reorganized Church of Jesus Christ of Latter Day Saints (now [[Community of Christ]]), which now has about 250,000 members. {{As of|2010}}, adherents of the [[religious denomination|denominations]] originating from Joseph Smith's teachings number approximately 14 million. ===Family and descendants=== {{See also|List of the wives of Joseph Smith, Jr.| Children of Joseph Smith, Jr.}} [[File:EmmaSmith.jpg|thumb|left|upright|alt=Portrait of Emma Smith| [[Emma Hale|Emma Hale Smith]] married Joseph Smith in 1827. Up until Joseph Smith's death in 1844, both denied that Joseph ever practiced [[polygamy]].]] Smith wed [[Emma Hale Smith]] in January 1827. She gave birth to seven children, the first three of whom (a boy Alvin in 1828 and twins Thaddeus and Louisa on 30 April 1831) died shortly after birth. When the twins died, the Smiths adopted twins, [[Julia Murdock Smith|Julia]] and Joseph,<ref>{{Harvtxt|Brodie|1971|pp=110–11}}.</ref> whose mother had recently died in childbirth. (Joseph died of [[measles]] in 1832.)<ref>The adopted twins were born of Julia Clapp Murdock and [[John Murdock (Mormon)|John Murdock]]</ref> Joseph and Emma Smith had four sons who lived to maturity: [[Joseph Smith III]] (November 6, 1832), Frederick Granger Williams Smith (June 29, 1836), [[Alexander Hale Smith]] (June 2, 1838), and [[David Hyrum Smith]] (November 17, 1844, born after Joseph's death). {{As of|2011}}, DNA testing has provided no evidence that Smith fathered any children from women other than Emma.<ref>{{cite article | title = Research focuses on Smith family | date = 2005-05-28 | work = [[Deseret News]] | url = http://deseretnews.com/dn/view/0,1249,600137517,00.html }}; {{cite article | title = DNA tests rule out 2 as Smith descendants: Scientific advances prove no genetic link | date = 2007-11-10 | work = [[Deseret News]] | url = http://deseretnews.com/article/1,5143,695226318,00.html }}; name=Perego>{{Citation | last = Perego | first = Ugo A. | last2 = Myers | first2 = Natalie M. | last3 = Woodward | first3 = Scott R. | title = Reconstructing the Y-Chromosome of Joseph Smith, Jr.: Genealogical Applications | journal = [[Journal of Mormon History]] | volume = 32 | date = Summer 2005 | url = http://mha.wservers.com/pubs/TOC/05_July_Journal_TOC.pdf |format=PDF | issue = 2}} Although Bushman suggested that Smith had married twenty-seven other women, there is no DNA evidence that Smith fathered any children by any woman other than Emma. Bushman, 493; Compton, 4–7; Remini, 153-54; Brodie, "The Plural Wives of Joseph Smith," Appendix C in ''No Man Knows My History'', 2nd ed. (New York: Knopf, 1971), 457–88. Remini, 153. Brodie guessed that there might have been as many as 48 plural wives, but succeeding scholars have considered her numbers exaggerated. Remini said that the true number might have been as high as eighty-four, although many of these might have been "simply sacred sealings for eternity." Remini, 153. Smith's biography in the ''Encyclopedia of Mormonism'', 3: 1337, says that Smith took at least twenty-eight plural wives. On her deathbed, Emma Smith denied that her husband had ever practiced polygamy.''Church History'', 3: 355–356.</ref> Throughout her life and on her deathbed, Emma Smith frequently denied that her husband had ever taken additional wives.<ref>''Church History'', 3: 355–356.</ref> Emma never denied Joseph's prophetic gift or her belief in the Book of Mormon. ==See also== {{Portal box|Biography|Book of Mormon|Latter-day Saints}} * [[Chronology of Joseph Smith, Jr.]] * [[Controversies regarding Mormonism]] * [[Criticism of Joseph Smith Jr.]] * [[History of the Latter Day Saint movement]] * [[Joseph Smith: Prophet of the Restoration|Joseph Smith: Prophet of the Restoration (film)]] * "[[Praise to the Man]]" * [[Smith Family|Smith Political and Civic Family]] * [[The Joseph Smith Papers]] {{-}} ==Notes== {{Reflist|colwidth=30em}} <!-- Dead note "lindsay-danites": see {{Citation | author=Lindsay, Jeff | title=Quick Answer: Who Were the Danites? | work=LDS FAQ | url=http://www.jefflindsay.com/LDSFAQ/FQ_Danites.shtml#danites | accessmonthday=August 22 | accessdate=2005}} --> <!-- Dead note "histrcjclds-2-26": {{Citation | title=Church History Volume 2, Chapter 26|work=History of the Reorganized Church of Jesus Christ of Latter Day Saints|url= http://www.centerplace.org/history/ch/v2ch26.htm|accessmonthday = August 22 |accessdate=2005}} --> ==References== {{Refbegin|colwidth=30em}} *{{Citation | first=Richard | last=Abanes | authorlink=Richard Abanes | title=One Nation Under Gods: A History of the Mormon Church | publisher=Thunder's Mouth Press | year=2003 | isbn=1568582838 }} *{{Citation | last = Allen | first = James B. | authorlink = James B. Allen (historian) | title = The Significance of Joseph Smith's "First Vision" in Mormon Thought | journal = [[Dialogue: A Journal of Mormon Thought]] | date = Autumn 1966 | pages = 29–46 | volume = 1 | issue = 3 | url = https://dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V01N03_31.pdf }}. *{{Citation | last1=Arrington | first1=Leonard | author1-link=Leonard J. Arrington | last2=Bitton | first2=Davis | author2-link=Davis Bitton | title=The Mormon Experience | publisher=[[University of Illinois Press]] | year=1992 | isbn =0252062361 }}. *{{Citation | last1=Avery | first1=V.T. | last2=Newell | first2=L.K. | title=The Lion and the Lady: Brigham Young and Emma Smith | journal=Utah Historical Quarterly | volume=48 | year=1980 | page=81 | issue=1 | url=http://utah.ptfs.com/awweb/main.jsp?flag=browse&smd=1&awdid=4# }}. *{{Citation | editor-last=Bergera | editor-first=Gary James | title=Line Upon Line: Essays on Mormon Doctrine | publication-place=Salt Lake City | publisher=Signature Books | year=1989 }}. *{{Citation | last = Bloom | first = Harold | author-link = Harold Bloom | title = The American Religion: The Emergence of the Post-Christian Nation | publisher = [[Simon & Schuster]] | publication-place = New York | edition = 1st | year = 1992 | isbn = 9780671679972 }}. *{{Citation | last=Booth | first=Ezra | authorlink=Ezra Booth | title=Mormonism—Nos. VIII–IX (Letters to the editor) | journal=The Ohio Star | volume=2 | issue=49 | date=December 8, 1831 | page=1 | url=http://www.sidneyrigdon.com/dbroadhu/OH/miscohio.htm#120831 }}. *{{Citation | last = Brodie | first = Fawn M. | author-link = Fawn M. Brodie | title = [[No Man Knows My History: The Life of Joseph Smith]] | publisher = [[Alfred A. Knopf|Knopf]] | publication-place = New York | edition=2nd | year = 1971 | isbn=0-394-46967-4 }}. *{{Citation | last=Brooke | given=John L. | title=The Refiner's Fire: The Making of Mormon Cosmology, 1644–1844 | year=1994 | publisher=Cambridge University Press | publication-place=Cambridge }}. *{{Citation | last=Bushman | first=Richard Lyman | authorlink=Richard Bushman | title=[[Joseph Smith: Rough Stone Rolling]] | year=2005 | place=New York | publisher=[[Alfred A. Knopf|Knopf]] | isbn=1400042704 }}. *{{Citation | last=Clark | first=John A. | year=1842 | title=Gleanings by the Way | place=Philadelphia | publisher=W.J. & J.K Simmon | url=http://books.google.com/?id=Q-sQAAAAIAAJ }}. *{{Citation | last=Compton | first=Todd | author-link=Todd Compton | title=In Sacred Loneliness: The Plural Wives of Joseph Smith | publisher = [[Signature Books]] | location = Salt Lake City | year = 1997 | isbn = 1-56085-085-X }}. *{{Citation | last = Foster | first = Lawrence | title = Religion and Sexuality: The Shakers, the Mormons, and the Oneida Community | publisher = [[Oxford University Press]] | year= 1981 | place = New York | isbn = 9780252011191 }}. *{{Citation | last=Harris | first=Martin | author-link=Martin Harris (Latter Day Saints) | title=Mormonism—No. II | journal=Tiffany's Monthly | volume=5 | year=1859 | pages=163–170 | url= http://en.wikisource.org/enwiki/w/index.php?title=Tiffany%27s_Monthly/volume_5/Number_4/Mormonism--No._II&oldid=314353 | issue=4 }}. *{{Citation | last=Hill | first=Donna | title = Joseph Smith: The first Mormon | year = 1977 | place = Garden City, New York | publisher = Doubleday & Co. | isbn=0-385-00804-X }}. *{{Citation | last=Hill | first=Marvin S. | authorlink=Marvin S. Hill | title=Joseph Smith and the 1826 Trial: New Evidence and New Difficulties | journal=[[BYU Studies]] | volume=12 | issue=2 | year=1976 | pages=1–8 | url = http://byustudies.byu.edu/showTitle.aspx?title=5004 }}. *{{Citation | last=Hill | first=Marvin S. | authorlink=Marvin S. Hill | title=Quest for Refuge: The Mormon Flight from American Pluralism | year=1989 | publisher=[[Signature Books]] | publication-place=Salt Lake City, Utah | url=http://www.signaturebookslibrary.org/quest/acknowledgements.htm }}. *{{Citation | last=Howe | first=Eber Dudley | author-link=Eber Dudley Howe | title=[[Mormonism Unvailed: Or, A Faithful Account of that Singular Imposition and Delusion, from its Rise to the Present Time]] | place=[[Painesville, Ohio]] | publisher=Telegraph Press | year=1834 | url = http://books.google.com/books?id=KXJNAAAAYAAJ }}. *{{Citation | last=Hullinger | first=Robert N. | title=Joseph Smith's Response to Skepticism | year=1992 | publisher=Signature Books | publication-place=Salt Lake City, Utah | url=http://www.signaturebookslibrary.org/skeptic/preface.htm }}. *{{Citation | last=Jessee | first=Dean | author-link=Dean C. Jessee | title=Joseph Knight's Recollection of Early Mormon History | journal=[[BYU Studies]] | volume=17 | issue=1 | year=1976 | page=35 | url=http://byustudies.byu.edu/showTitle.aspx?title=5264 }}. *{{Citation | last=Lapham | first=<nowiki>[La]</nowiki>Fayette | title=Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates | journal=Historical Magazine <nowiki>[second series]</nowiki> | volume=7 | year=1870 | pages=305–309 | url= http://en.wikisource.org/enwiki/w/index.php?title=Historical_Magazine_%28second_series%29/Volume_7/May_1870/Interview_with_the_Father_of_Joseph_Smith&oldid=314358 }}. *{{Citation | last=Larson | first=Stan | title=The King Follett Discourse: A Newly Amalgamated Text | journal=BYU Studies | volume=18 | issue=2 | year=1978 | pages=193–208 | url=http://byustudies.byu.edu/showTitle.aspx?title=5321 }}. *{{Citation | last1=Lewis | first1=Joseph | last2=Lewis | first2=Hiel | title=Mormon History | periodical=Amboy Journal | volume=24 | issue=5 | date=April 30, 1879 | pages=1 | url = http://www.sidneyrigdon.com/dbroadhu/IL/miscill3.htm#043079 }}. *{{Citation | last=Mack | first=Solomon | title=A Narraitve <nowiki>[sic]</nowiki> of the Life of Solomon Mack | publisher=Windsor: Solomon Mack | year=1811 | url=http://olivercowdery.com/texts/1811Mack.htm }}. *{{Citation | last1= Marquardt | first1= H. Michael | last2=Walters | first2=Wesley P | title= Inventing Mormonism | year= 1994 | publisher= Signature Books | isbn= 1-56085-108-2 }}. * {{Citation | last = Marquardt | first = H. Michael | title = The Joseph Smith Revelations: Text and Commentary | publisher = [[Signature Books]] | year =1999 | isbn = 9781560851264 }}. *{{Citation | last = Marquardt | first = H. Michael | title = The Rise of Mormonism: 1816–1844 | publisher = Xulon Press | location = Grand Rapids, MI | year = 2005 | pages = 632 | isbn = 1597814709 }}. *{{Citation | last=Matzko | first=John | author-link=John A. Matzko | title=The Encounter of the Young Joseph Smith with Presbyterianism | journal=[[Dialogue: A Journal of Mormon Thought]] | volume=40 | issue=3 | year=2007 | pages=68–84 | url=https://dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V40N03_78.pdf }}. *{{Citation | last=Morgan | first=Dale | author-link=Dale Morgan | title=Dale Morgan on Early Mormonism: Correspondence and a New History | editor-last=Walker | editor-first=John Phillip | year=1986 | publisher=Signature Books | publication-place=Salt Lake City, Utah | url=http://www.signaturebookslibrary.org/dalemorgan/cover.htm }}. *{{Citation | editor1-last=Neilson | editor1-first=Reid Larkin | editor2-last=Givens | editor2-first=Terryl | title=Joseph Smith Jr.: reappraisals after two centuries | year=2008 | publisher=Oxford University Press | isbn=0195369785 }}. *{{Citation | last=Newell | first=Linda King | author-link=Linda King Newell | last2=Avery | first2=Valeen Tippetts | author2-link=Valeen Tippetts Avery | title= [[Mormon Enigma: Emma Hale Smith]] | edition = 2nd | publisher=[[University of Illinois Press]] | year=1994 | isbn = 0252062914 }}. *{{Citation | last1=Ostling | first1=Richard | last2=Ostling | first2=Joan K. | author1-link=Richard and Joan Ostling | author2-link=Richard and Joan Ostling | title=Mormon America: The Power and the Promise | publisher=HarperSanFrancisco | publication-place=San Francisco | year=1999 | isbn=0-06-066371-5 }}. *{{Citation | last=Persuitte | first=David | title=Joseph Smith and the origins of the Book of Mormon | year=2000 | publisher=McFarland & Co. | publication-place=Jefferson, North Carolina | isbn=0-7864-0826-X }}. *{{Citation | editor-last=Phelps | editor-first=W.W. | editor-link=W. W. Phelps (Mormon) | title=[[A Book of Commandments, for the Government of the Church of Christ]] | place =[[Independence, Missouri|Zion]] | publisher = [[William Wines Phelps]] & Co. | year=1833 | url=http://www.irr.org/mit/BOC/default.html }}. *{{Citation | last=Prince | first=Gregory A | year=1995 | title=Power From On High: The Development of Mormon Priesthood | publisher=Signature Books | publication-place=Salt Lake City | isbn=1-56085-071-X }}. *{{Citation | last=Quinn | first=D. Michael | author-link=D. Michael Quinn | title=The Mormon Hierarchy: Origins of Power | publisher=[[Signature Books]] | publication-place=Salt Lake City | year=1994 | isbn=1-56085-056-6 }}. *{{Citation | last=Quinn | first=D. Michael | author-link=D. Michael Quinn | title=Early Mormonism and the Magic World View | publisher=[[Signature Books]] | publication-place=Salt Lake City | edition=2nd | year=1998 | isbn=1-56085-089-2 }}. *{{Citation | last=Remini | given=Robert V. | author-link=Robert V. Remini | title=Joseph Smith: A Penguin Life | year=2002 | publisher=Penguin Group | publication-place=New York | isbn=0-670-03083-X }}. *{{Citation | editor-last=Roberts | editor-first=B. H. | editor-link=B. H. Roberts | title=History of the Church of Jesus Christ of Latter-day Saints | volume=1 | publisher=[[Deseret News]] | place=Salt Lake City | year=1902 | url=http://books.google.com/?id=EylEIEiOmZAC }}. *{{Citation | editor-last=Roberts | editor-first=B. H. | editor-link=B. H. Roberts | title=History of the Church of Jesus Christ of Latter-day Saints | volume=2 | publisher=[[Deseret News]] | place=Salt Lake City | year=1904 | url=http://books.google.com/?id=0C7iJwjgUTEC }}. *{{Citation | editor-last=Roberts | editor-first=B. H. | editor-link=B. H. Roberts | title=History of the Church of Jesus Christ of Latter-day Saints | volume=3 | publisher=[[Deseret News]] | place=Salt Lake City | year=1905 | url=http://books.google.com/?id=m2bEVgSvbS8C }}. *{{Citation | editor-last=Roberts | editor-first=B. H. | editor-link=B. H. Roberts | title=History of the Church of Jesus Christ of Latter-day Saints | volume=5 | publisher=[[Deseret News]] | place=Salt Lake City | year=1909 | url=http://books.google.com/?id=vLgUAAAAYAAJ }}. *{{Citation | last=Shipps | first=Jan | title=Mormonism: The Story of a New Religious Tradition | year=1985 | publisher=University of Illinois Press | publication-place=Chicago | isbn=0-252-01417-0 }}. *{{Citation | last=Smith | first=George D. | title=Nauvoo Roots of Mormon Polygamy, 1841–46: A Preliminary Demographic Report | journal=[[Dialogue: A Journal of Mormon Thought]] | volume=27 | issue=1 | year=1994 | page=1 | url=https://dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V27N01_13.pdf }}. *{{Citation | last=Smith | first=George D | title=Nauvoo Polygamy: "...but we called it celestial marriage" | year=2008 | publisher=Signature Books | publication-place=Salt Lake City, Utah | isbn=978-1560852018 }}. *{{Citation | last = Smith | first = Joseph, Jr. | year = 1830 | title = The Book of Mormon: An Account Written by the Hand of Mormon, Upon Plates Taken from the Plates of Nephi | place = Palmyra, New York | publisher = [[E. B. Grandin]] | url = http://www.inephi.com/Search.htm }}. See [[Book of Mormon]]. *{{Citation | last=Smith | first=Joseph, Jr. | chapter=History of the Life of Joseph Smith | year=1832 | chapter-url = http://en.wikisource.org/enwiki/w/index.php?title=History_of_the_Life_of_Joseph_Smith&oldid=314384 | editor-last=Jessee | editor-first=Dean C | editor-link=Dean C. Jessee | title = Personal Writings of Joseph Smith | place = Salt Lake City | publisher = [[Deseret Book]] | isbn=1-57345-787-6 | publication-date = 2002 }}. *{{Citation | last1=Smith | first1=Joseph, Jr. | last2=Mulholland | first2=James | last3=Thompson | first3=Robert B. | author3-link=Robert B. Thompson | last4=Phelps | first4=William W. | author4-link=W. W. Phelps (Mormon) | last5=Richards | first5=Willard | author5-link=Willard Richards | year=1839–1843 | chapter=History of the Church, Ms. A–1 | editor-last=Jessee | editor-first=Dean C | editor-link=Dean C. Jessee | title = Personal Writings of Joseph Smith | publisher = [[Deseret Book]] | publication-place=Salt Lake City | publication-date = 2002 | isbn=1-57345-787-6 | chapter-url = http://en.wikisource.org/enwiki/w/index.php?title=History_of_the_Church/A-1&oldid=399581 }}. *{{Citation | editor1-last = Smith | editor1-first = Joseph, Jr. | editor2-last = Cowdery | editor2-first = Oliver | editor2-link = Oliver Cowdery | editor3-last = Rigdon | editor3-first = Sidney | editor3-link = Sidney Rigdon | editor4-last = Williams | editor4-first = Frederick G. | author4-link = Frederick G. Williams | title=Doctrine and Covenants of the Church of the Latter Day Saints: Carefully Selected from the Revelations of God | place=Kirtland, Ohio | publisher=F. G. Williams & Co | year=1835 | url=http://www.irr.org/mit/BOC/default.html }}. See [[Doctrine and Covenants]]. *{{Citation | last=Smith | first=Joseph, Jr. | title=Church History [Wentworth Letter] | journal=[[Times and Seasons]] | volume=3 | issue=9 | pages=706–10 | date=1 March 1842 | url=http://www.centerplace.org/history/ts/v3n09.htm#706 }}. See [[Wentworth letter]]. *{{Citation | last=Smith | first=Lucy Mack | author-link=Lucy Mack Smith | title=Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations | place=Liverpool | publisher=S.W. Richards | year=1853 | url=http://contentdm.lib.byu.edu/u?/NCMP1820-1846,17387 }}. See [[The History of Joseph Smith by His Mother]] *{{Citation | last=Tucker | first=Pomeroy | authorlink=Pomeroy Tucker | title=Origin, Rise and Progress of Mormonism | place=New York | publisher=D. Appleton | year=1867 | url=http://books.google.com/?id=resQAAAAIAAJ }}. *{{Citation | last=Turner | first=Orsamus | title=History of the Pioneer Settlement of Phelps and Gorham's Purchase, and Morris' Reserve | place=[[Rochester, New York]] | publisher=William Alling | year=1852 | url=http://books.google.com/?id=TUX698v8KGkC }}. *{{Citation | last1=Van Wagoner | first1=Richard S. | authorlink=Richard S. Van Wagoner | last2=Walker | first2=Steven C. | title=Joseph Smith: The Gift of Seeing | journal=[[Dialogue: A Journal of Mormon Thought]] | volume=15 | issue=2 | date=Summer 1982 | pages=48–68 | url=https://dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V15N02_50.pdf }}. *{{Citation | last = Van Wagoner | first = Richard S. | authorlink=Richard S. Van Wagoner | title = Mormon Polygamy: A History | publisher = [[Signature Books]] | publication-place=[[Salt Lake City]] | year = 1992 | edition = 2 | isbn=978-0941214797 }}. *{{Citation | last=Vogel | first=Dan | author-link=Dan Vogel | title=The Locations of Joseph Smith's Early Treasure Quests | journal=[[Dialogue: A Journal of Mormon Thought]] | volume=27 | issue=3 | year=1994 | pages=197–231 | url=https://dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V27N03_211.pdf }}. *{{Citation | last=Vogel | first=Dan | author-link=Dan Vogel | title=Joseph Smith: The Making of a Prophet | year=2004 | publisher=Signature Books | location=Salt Lake City, UT | isbn=1-56085-179-1 }}. *{{Citation | last=Widmer | first=Kurt | title=Mormonism and the Nature of God: A Theological Evolution, 1830–1915 | publication-place=Jefferson, N.C. | publisher=McFarland | year=2000 }}. {{Refend}} ==External links== {{Wikiquote}} {{wikisource author|Joseph Smith, Jr.}} * {{commons category-inline|Joseph Smith, Jr.}} * {{gutenberg author| id=Joseph+Smith | name=Joseph Smith, Jr.}} * [http://www.josephsmithpapers.org/ JosephSmithPapers.org]&nbsp;– An LDS Church project compiling [[primary source|primary]] documents relating to Joseph Smith {{Normdaten|LCCN=n/79/006976}} {{LDS|show}} {{LDSApostles}} {{LDScouncil50}} {{LDSPresidents}} {{CofCpresidents}} {{Persondata <!-- Metadata: see [[Wikipedia:Persondata]]. --> | NAME = Smith, Joseph, Jr. | ALTERNATIVE NAMES = | SHORT DESCRIPTION = | DATE OF BIRTH = December 23, 1805 | PLACE OF BIRTH = | DATE OF DEATH = June 27, 1844 | PLACE OF DEATH = }} {{DEFAULTSORT:Smith, Joseph, Jr.}} [[Category:1805 births]] [[Category:1844 deaths]] [[Category:American abolitionists]] [[Category:American Latter Day Saints]] [[Category:American militia generals]] [[Category:American murder victims]] [[Category:American religious leaders]] [[Category:Angelic visionaries]] [[Category:Book of Mormon witnesses]] [[Category:City founders]] [[Category:Editors of Latter Day Saint publications]] [[Category:Founders of religions]] [[Category:History of the Latter Day Saint movement]] [[Category:Joseph Smith, Jr.| ]] [[Category:Latter Day Saint martyrs]] [[Category:Mayors of places in Illinois]] [[Category:People from Windsor County, Vermont]] [[Category:Prophets in Mormonism]] [[Category:Smith family]] [[Category:United States presidential candidates, 1844]] [[Category:Victims of religiously motivated violence in the United States]] [[Category:Nauvoo Legion]] [[Category:Christian socialists]] [[Category:Prophet–Presidents of the Community of Christ]] [[Category:People murdered in Illinois]] [[Category:Presidents of The Church of Jesus Christ of Latter-day Saints]] [[Category:Members of the Council of Fifty of The Church of Jesus Christ of Latter-day Saints]] [[Category:Apostles of The Church of Jesus Christ of Latter-day Saints]] [[af:Joseph Smith]] [[ar:جوزيف سميث]] [[an:Joseph Smith, Jr.]] [[ast:Joseph Smith (fíu)]] [[bcl:Joseph Smith, Jr.]] [[bi:Josef Smit]] [[bg:Джоузеф Смит]] [[ca:Joseph Smith (fill)]] [[ceb:Joseph Smith, Jr.]] [[cs:Joseph Smith]] [[cy:Joseph Smith]] [[da:Joseph Smith]] [[de:Joseph Smith]] [[es:Joseph Smith (hijo)]] [[eo:Joseph Smith]] [[ext:Joseph Smith Jr.]] [[eu:Joseph Smith (semea)]] [[fa:ژوزف اسمیت]] [[fr:Joseph Smith]] [[fy:Joseph Smith]] [[gd:Joseph Smith Jr]] [[gl:Joseph Smith]] [[ko:조지프 스미스 주니어]] [[haw:Josepa Samika]] [[hr:Joseph Smith]] [[io:Joseph Smith, Jr.]] [[ilo:Joseph Smith, Jr.]] [[id:Joseph Smith, Jr.]] [[ia:Joseph Smith]] [[is:Joseph Smith]] [[it:Joseph Smith]] [[he:ג'וזף סמית' הבן]] [[pam:Joseph Smith Jr.]] [[sw:Joseph Smith, Kijana]] [[la:Iosephus Smith]] [[lv:Džozefs Smits]] [[jbo:djosef.smit]] [[lmo:Joseph Smith]] [[hu:Joseph Smith]] [[mg:Joseph Smith]] [[mwl:Joseph Smith Jr.]] [[fj:Josefa Simici]] [[nl:Joseph Smith]] [[ja:ジョセフ・スミス・ジュニア]] [[no:Joseph Smith]] [[oc:Joseph Smith, Jr]] [[pl:Joseph Smith]] [[pt:Joseph Smith Jr.]] [[ty:Iosepha Semita]] [[ro:Joseph Smith, Jr.]] [[ru:Смит, Джозеф]] [[sm:Iosefa Samita]] [[sq:Joseph Smith]] [[simple:Joseph Smith, Jr.]] [[sk:Joseph Smith]] [[szl:Joseph Smith]] [[fi:Joseph Smith]] [[sv:Joseph Smith]] [[tl:Joseph Smith, Jr.]] [[to:Siosefa Sāmita]] [[tr:Joseph Smith, Jr.]] [[uk:Джозеф Сміт]] [[zh:約瑟·斯密]]'
New page wikitext, after the edit (new_wikitext)
'{{About|the founder of the Latter Day Saint movement||Joseph Smith (disambiguation)}} {| style="float: right;" |- | {{LDSInfobox/JS | image= [[File:Joseph Smith, Jr. portrait owned by Joseph Smith III.jpg|200px]]<br/>[[File:Joseph Smith Jr Signature.svg|100px]]| }} |- | {{Joseph Smith, Jr.|noimage=true}} |} '''Joseph Smith, Jr.''' (December 23, 1805&nbsp;– June 27, 1844) was an American religious leader and the founder of the [[Latter Day Saint movement]]. Regarded as a [[prophet]] by his followers, Smith was also a military leader, city planner, [[political philosophy|political theorist]], and [[polygamy|polygamist]]. Smith was reared in western New York during the [[Second Great Awakening]], a period of religious enthusiasm, in a family influenced by both Christian culture and contemporary folk magic. In the late 1820s, Smith said that an angel had directed him to a buried book of [[golden plates]] inscribed with a religious history of ancient American peoples. After publishing what he said was an English translation of the plates as the [[Book of Mormon]], he organized branches of the [[Church of Christ (Latter Day Saints)|Church of Christ]], a church whose adherents were later called Latter Day Saints, Saints, or [[Mormons]]. In 1831, Smith moved west to [[Kirtland, Ohio]] intending to establish the city of [[Zion (Latter Day Saints)|Zion]] in western Missouri, but his plans were frustrated when Missouri settlers expelled the Saints in 1833. After leading [[Zion's Camp]], an unsuccessful paramilitary expedition to recover the land, Smith began building a [[Kirtland Temple|temple in Kirtland]]. In 1837, the [[Kirtland Safety Society]]—established by Smith and other church leaders—suffered a major financial crisis, and the following year Smith joined his followers in northern Missouri. The [[1838 Mormon War]] ensued with Missourians who believed Smith had incited insurrection. When the Saints lost the war, they were expelled, and Smith was imprisoned on capital charges. After being allowed to escape state custody in 1839, Smith led his followers to settle at [[Nauvoo, Illinois]] on Mississippi River swampland, and there he served as both mayor and commander of its large militia, the [[Nauvoo Legion]]. In early 1844, he announced his candidacy for [[President of the United States]]. That summer, after the ''[[Nauvoo Expositor]]'' criticized Smith's practice of [[Mormonism and polygamy|polgyamy]], the Nauvoo City Council ordered the paper's destruction. During the ensuing turmoil, Smith first declared martial law and then surrendered to the governor of Illinois. Although the governor promised his safety, Smith was [[Death of Joseph Smith, Jr.|killed by a mob]] while awaiting trial in [[Carthage, Illinois]]. Smith's followers regard many of his writings as [[religious text|scripture]]. [[Teachings of Joseph Smith, Jr.|His teachings]] include unique views about the nature of God, cosmology, family structures, political organization, and religious collectivism. His legacy includes [[List of sects in the Latter Day Saint movement|a number of religious denominations]], which collectively claim a growing membership of over 14 million worldwide.<ref>{{Citation|last=Dobner|first=Jennifer|title=Editor: Statistics show fast Mormon church growth|publisher=[[USA Today]]|date=April 10, 2009|url=http://www.usatoday.com/news/nation/states/utah/2009-04-10-42998841_x.htm}} ([[The Church of Jesus Christ of Latter-day Saints|LDS Church]] claims 13,824,854 members as of end of 2009 according to the [http://lds.org/general-conference/2010/04/statistical-report-2009?lang=eng Statistical Report, 2009]); {{Citation|author=Community of Christ|author-link=Community of Christ|title=General Denominational Information|url=http://www.cofchrist.org/news/GeneralInfo.asp#membership|year=2009|accessdate=December 17, 2009}} (second largest Latter Day Saint movement denomination claiming approximately 250,000 members).</ref> ==Life== ===Early years (1805–1827)=== {{Main|Early life of Joseph Smith, Jr.}} Joseph Smith, Jr. was born on December 23, 1805, in [[Sharon, Vermont]] to [[Lucy Mack Smith]] and her husband [[Joseph Smith, Sr.|Joseph]], a merchant and farmer.<ref>{{Harvtxt|Bushman|2005|pp=9, 30}}; {{Harvtxt|Smith|1832|p=1}}.</ref> After a crippling bone infection at age eight, the younger Smith hobbled on crutches as a child.<ref>{{Harvtxt|Bushman|2005|p=21}}.</ref> In 1816–17, the family moved to the western [[New York]] [[Palmyra (village), New York|village of Palmyra]]<ref>{{Harvtxt|Bushman|2005|p=30}}.</ref> and eventually took a mortgage on a {{convert|100|acre|ha|adj=on}} farm in nearby [[Manchester (town), New York|Manchester town]].<ref>{{Harvtxt|Bushman|2005|pp=32–33}}. From about 1818 until after the July 1820 purchase, the Smiths [[squatting|squatted]] in a [[log home]] adjacent to the property. ''Id.''</ref> During the [[Second Great Awakening]], the region was a hotbed of religious enthusiasm.<ref>{{Harvtxt|Shipps|1985|p=7}}.</ref> Although the Smith family was caught up in this excitement,<ref>{{Harvtxt|Brooke|1994|p=129}} ("Long before the 1820s, the Smiths were caught up in the dialectic of spiritual mystery and secular fraud framed in the hostile symbiosis of divining and counterfeiting and in the diffusion of Masonic culture in an era of sectarian fervor and profound millenarian expectation.").</ref> they disagreed about religion.<ref>{{Harvtxt|Vogel|2004|p=xx}} (Smith family was "marked by religious conflict".); {{Harvtxt|Hill|1989|pp=10–11}} (noting "tension between [Smith's] mother and his father regarding religion").</ref> Joseph Smith may not have joined a church in his youth,<ref>Smith said that he decided in 1820, based on his [[First Vision]], not to join any churches {{Harv|Smith|Mulholland|Thompson|Phelps|Richards|1839–1843|p=4}}. However, {{Harv|Lapham|1870}} said that Smith's father told him his son had once become a [[Baptist]]).</ref> but he participated in church classes<ref>Smith is known to have attended Sunday school at the Western Presbyterian Church in Palmyra {{Harv|Matzko|2007}}. Smith also attended and spoke at a Methodist probationary class in the early 1820s, but never officially joined ({{Harvnb|Turner|1852|p=214}}; {{harvnb|Tucker|1876|p=18}}).</ref> and read the Bible. With his family, he took part in [[folk religion|religious folk magic]],<ref>{{harvtxt|Quinn|1998|p=30}}("Joseph Smith's family was typical of many early Americans who practiced various forms of Christian folk magic."); {{harvtxt|Bushman|2005|p=51}} ("Magic and religion melded in the Smith family culture."); {{Harvtxt|Shipps|1985|pp=7–8}}; {{Harvtxt|Remini|2002|pp=16, 33}}.</ref> a common practice at the time.<ref>{{harvtxt|Quinn|1998|p=31}}; {{Harvtxt|Hill|1977|p=53}} ("Even the more vivid manifestations of religious experience, such as dreams, visions and revelations, were not uncommon in Joseph's day, neither were they generally viewed with scorn.").</ref> Like many people of that era,<ref>{{harvtxt|Quinn|1988|pp=14–16, 137}}.</ref> both his parents and his maternal grandfather had visions or dreams that they believed communicated messages from God.<ref>{{Harvtxt|Bushman|2005|pp=26, 36}}; {{Harvtxt|Brooke|p=1994|pp=150–51}}; {{Harv|Mack|1811|p=25}}; {{Harvtxt|Smith|1853|pp=54–59, 70–74}}.</ref> Smith later said that he had his own [[First Vision|first vision]] in 1820, in which God told him his sins were forgiven<ref>{{Harvtxt|Smith|1832}}; {{Harvtxt|Bushman|2005|p=39}} (When Smith first described the vision twelve years after the event, "[h]e explained the vision as he must have first understood it, as a personal conversion".)</ref> and that all the current churches were false. [[File:Joseph Smith receiving golden plates.jpg|right|thumb|alt=Engraving|An 1893 engraving of Joseph Smith receiving the [[golden plates]] and other artifacts from the [[angel Moroni]]]] The Smith family supplemented its meager farm income by treasure-digging,<ref>{{Harvtxt|Quinn|1998|p=136}}.</ref> likewise relatively common in contemporary [[New England]]<ref>{{Harvtxt|Newell|Avery|1994|pp=16}}("Money digging, or treasure hunting, was widespread among the rural areas of New York and New England as well as the area of Pennsylvania near the Hales'.")</ref> though the practice was frequently condemned by clergymen and rationalists and was often illegal.<ref>{{Harvtxt|Quinn|1998|pp=25–26, 30}}. "Despite the fact that folk magic had widespread manifestations in early America, the biases of the Protestant Reformation and Age of Reason dominated the society's responses to folk magic. The most obvious effect was that every American colony (and later U.S. state) had laws against various forms of divination." (30)</ref> Joseph claimed an ability to use [[Seer stones (Latter Day Saints)|seer stones]] for locating lost items and buried treasure.<!-- FOOTNOTE--><ref>{{Harvtxt|Quinn|1987|p=173}}; {{Harvtxt|Bushman|2005|pp=49–51}}; {{Harvtxt|Persuitte|2000|pp=33–53}}.</ref><!-- --> To do so, Smith would put a stone in a white [[stovepipe hat]] and would then see the required information in reflections given off by the stone.<!-- FOOTNOTE--><ref>{{Harvtxt|Brooke|1994|pp=152–53}}; {{Harvtxt|Quinn|1998|pp=43–44}}; {{Harvtxt|Bushman|2005|pp=45–52}}. ''See also'' the following primary sources: {{Harvtxt|Harris|1833|pp=253–54}}; {{Harvtxt|Hale|1834|p=265}}; {{Harvtxt|Clark|1842|p=225}}; {{Harvtxt|Turner|1851|p=216}}; {{Harvtxt|Harris|1859|p=164}}; {{Harvtxt|Tucker|1867|pp=20–21}}; {{Harvtxt|Lapham|1870|p=305}}; {{Harvtxt|Lewis|Lewis|1879|p=1}}; {{Harvtxt|Mather|1880|p=199}}.</ref><!-- --> In 1823, while praying for forgiveness from his "gratification of many appetites,"<ref>{{Harvtxt|Smith|Mulholland|Thompson|Phelps|Richards|1839–1843|p=5}} (writing that he "displayed the weakness of youth and the <del>corruption</del> <ins>foibles</ins> of human nature, which I am sorry to say, led me into divers temptations <del>to the gratification of many appetites</del> offensive in the sight of God," deletions and interlineations in original); {{Harvtxt|Quinn|1998|pp=136–38}} (arguing that Smith was praying for forgiveness for a sexual sin to maintain his power as a seer); {{Harvtxt|Smith|1994|pp=17–18}} (arguing that his prayer related to a sexual sin). ''But see'' {{Harvtxt|Bushman|2005|p=43}} (noting that Smith did not specify which "appetites" he had gratified, and suggesting that one of them was that he "drank too much").</ref> Smith said he was visited at night by an angel named [[Angel Moroni|Moroni]], who revealed the location of a buried book of [[golden plates]] as well as other artifacts, including a [[breastplate]] and a set of [[Urim and Thummim (Latter Day Saints)|silver spectacles]] with lenses composed of [[seer stone (Latter Day Saints)|seer stones]], which had been hidden in a hill near his home.<ref>{{Harvtxt|Smith|Mulholland|Thompson|Phelps|Richards|1839–1843|p=4}}.</ref> Smith said he attempted to remove the plates the next morning but was unsuccessful because the angel prevented him.<ref>Mormon historian Richard Bushman argues that "the visit of the angel and the discovery of the gold plates would have confirmed the belief in supernatural powers. For people in a magical frame of mind, Moroni sounded like one of the spirits who stood guard over treasure in the tales of treasure-seeking." {{Harvtxt|Bushman|2005|p=50}}.</ref> During the next four years, Smith made annual visits to the hill, only to return without the plates because he claimed that he had not brought with him the right person required by the angel.<ref>{{Harvtxt|Quinn|1998|pp=163–64}}; {{Harvtxt|Bushman|2005|p=54}} (noting accounts stating that the "right person" was originally Smith's brother Alvin, then when he died, someone else, and finally his wife Emma).</ref> Meanwhile, Smith continued traveling western New York and Pennsylvania as a treasure seeker and also as a farmhand.<ref>{{Harvtxt|Bushman|2005|pp=47–53}}; {{Harvtxt|Newell|Avery|1994|pp=17}}; {{Harvtxt|Quinn|1998|pp=54–57}}</ref> In 1826, he was tried in [[Chenango County, New York|Chenango County]], New York, for "glass-looking," the crime of pretending to find lost treasure.<ref>{{Harvtxt|Hill|1977|pp=1–2}}; {{Harvtxt|Bushman|2005|pp=51–52}}; {{Citation|title=Revised Statutes of the State of New York|volume=1|year=1829|publication-place=Albany, NY|publisher=Packard and Van Benthuysen|page=638: part I, title 5, § 1|url=http://books.google.com/?id=RX84AAAAIAAJ&pg=RA1-PA638|author1=(state), New York|author2=Butler, Benjamin Franklin|author3=Spencer, John Canfield}} ("[A]ll persons pretending to tell fortunes, or where lost or stolen goods may be found,...shall be deemed [[vagrancy (people)|disorderly persons]].")</ref> While boarding at the Hale house in Harmony, he met [[Emma Hale Smith|Emma Hale]] and, on January 18, 1827, eloped with her because her parents disapproved of his treasure hunting.<ref>{{Harvtxt|Bushman|2005|p=53}}.</ref> Claiming his stone told him that Emma was the key to obtaining the plates,<ref>{{Harvtxt|Quinn|1998|pp=163–64}}; {{Harvtxt|Bushman|2005|p=54}} (noting accounts stating that Emma was the key).</ref> Smith went with her to the hill on September 22, 1827. This time, he said, he retrieved the plates and placed them in a locked chest.<ref>{{Harvtxt|Bushman|2005|pp=60}}.</ref> He said the angel commanded him not to show the plates to anyone else but to publish their translation, reputed to be the religious record of [[indigenous Americans]].<ref>{{Harvtxt|Smith|Mulholland|Thompson|Phelps|Richards|1839–1843|pp=5–6}}</ref> Joseph later promised Emma's parents that his treasure-seeking days were behind him.<ref>{{Harvtxt|Bushman|2005|pp=54}}</ref> Although Smith had left his treasure hunting company, his former associates believed he had double-crossed them by taking for himself what they considered joint property.<ref>{{Harvtxt|Harris|1859|p=167}}; {{Harvtxt|Bushman|2005|p=61}}.</ref> They ransacked places where a competing treasure-seer said the plates were hidden,<ref>{{Harvtxt|Bushman|2005|pp=54}} (treasure seer Sally Chase attempted to find the plates using her seer stone).</ref> and Smith soon realized that he could not accomplish the translation in Palmyra.<ref>{{Harvtxt|Bushman|2005|pp=60–61}}; {{Harvtxt|Remini|2002|p=55}}.</ref> ===Founding a church (1827–30)=== {{Book of Mormon}} {{Main|Life of Joseph Smith, Jr. from 1827 to 1830}} In October 1827, Smith and his pregnant<ref>{{Harvtxt|Remini|2002|p=55}}.</ref> wife moved from Palmyra to Harmony (now [[Oakland Township, Susquehanna County, Pennsylvania|Oakland), Pennsylvania]],<ref>{{Harvtxt|Newell|Avery|1994|p=2}}.</ref> aided by money from a comparatively prosperous neighbor [[Martin Harris (Latter Day Saints)|Martin Harris]].<ref>{{Harvtxt|Bushman|2005|pp=62–63}}; {{Harvtxt|Walker|1986|p=35}}; {{Harvtxt|Remini|2002|p=55}} (Harris' money allowed Smith to pay his debts and thus allowed him to move without being arrested for evading his creditors); {{Harvtxt|Smith|1853|p=113}}; {{Harvtxt|Howe|1834}}.</ref> Living near his disapproving in-laws,<ref>{{Harvtxt|Remini|2002|p=56}}.</ref> Smith transcribed some of the characters (what he called "[[reformed Egyptian]]") engraved on the plates and then dictated a translation to his wife.<ref>{{Harvtxt|Bushman|2005|p=63}}; {{Harvtxt|Remini|2002|p=56}}; {{Harvtxt|Roberts|1902|p=19}};{{Harvtxt|Howe|1834|pp=270–71}} (Smith sat behind a curtain and passed transcriptions to his wife or her brother).</ref> [[File:JosephSmithTranslating.jpg|thumb|left|upright|alt=Smith sitting on a wooden chair with his face in a hat|Joseph Smith dictating the [[Book of Mormon]] by reading reflections in a [[seer stone (Latter Day Saints)|seer stone]] at the bottom of his hat]] For at least some of the earliest translation, Smith said he used "[[Urim and Thummim (Latter Day Saints)|Urim and Thummim]]",<ref>{{Harvtxt|Smith|Mulholland|Thompson|Phelps|Richards|1839–1843|p=9}} (describing early translation with the Urim and Thummim from December 1827 to February 1828); {{Harvtxt|Remini|2002|p=57}} (noting that Emma Smith said that Smith started translating with the Urim and Thummim and then eventually used his dark seer stone exclusively); {{Harvtxt|Bushman|2005|p=66}}; {{Harvtxt|Quinn|1998|pp=169–70}} (noting that, according to witnesses, Smith's early translation with the two-stone Urim and Thummim spectacles involved placing the spectacles in his hat, and that the spectacles were too large to actually wear). In one 1842 statement, Smith said that "[t]hrough the medium of the Urim and Thummim I translated the record by the gift, the power of God." {{Harv|Smith|1842|p=707}}. There is debate as to whether or not this statement is consistent with his known use of a [[seer stone (Latter Day Saints)|seer stone]] other than the Urim and Thummim. {{harv|Quinn|1998|p=175}} argues that the term ''Urim and Thummim'' was a generic term early Mormons used to refer to all of Smith's seer stones. {{Harv|Persuitte|2000|pp=81–83}} interprets Smith to say that he translated the entire [[Book of Mormon]] with the two stones found with the plates, which would be in flat contradiction with his documented use of the chocolate-colored seer stone.</ref> a pair of [[seer stone (Latter Day Saints)|seer stones]] he said were buried with the [[golden plates]].<ref>{{Harvtxt|Smith|Mulholland|Thompson|Phelps|Richards|1839–1843|p=4}} (stating that deposited with the plates were "two stones in silver bows" and stating that "these stones fastened into a breastplate constituted what is called the Urim & Thummim...."); {{Harvtxt|Smith|1842|p=707}} (describing "a curious instrument which the ancients called 'Urim and Thummim,' which consisted of two transparent stones set in the rim of a bow fastened to a breastplate.").</ref> Later, however, he used the single chocolate-colored stone he had found in 1822 and used for treasure hunting.<ref>{{Harv|Quinn|1998|pp=171–73}} (witnesses said that Smith shifted from the Urim and Thummim to the single brown seer stone after the loss of the earliest [[Lost 116 pages|116 manuscript pages]]); {{Harvtxt|Persuitte|2000|pp=81–82}} (none of the existing [[Book of Mormon]] transcript was created using the Urim and Thummim); {{Harvtxt|Remini|2002|p=57}} (noting that [[Emma Hale Smith|Emma Smith]] said that after 1828, Smith used his dark seer stone exclusively).</ref> As when divining the location of treasure,<ref>{{Harvtxt|Quinn|1998|p=173}} ("[T]he actual translation process was strikingly similar to the way Smith used the same stone for treasure-hunting."); {{Harvtxt|Bushman|2005}} (In using the divining power of stones, Smith blended the magic culture of his upbringing with inspired translation.).</ref> Smith said he saw the words of the translation while he gazed at the stone or stones in the bottom of his hat, excluding all light.<ref>{{Harvtxt|Bushman|2005|pp=71–72}}; {{Harvtxt|Marquardt|Walters|1994|pp=103–04}}; {{Harvtxt|Van Wagoner|Walker|1982|pp=52–53}} (citing numerous witnesses of the translation process); {{Harvtxt|Quinn|1998|pp=169–70, 173}} (describing similar methods for both the two-stone Urim and Thummim and the chocolate seer stone).</ref> The plates themselves were not directly consulted.<ref>{{Harvtxt|Van Wagoner|Walker|1982|p=53}} ("The plates could not have been used directly in the translation process."); {{Harvtxt|Bushman|2005|pp=71–72}} (Joseph did not pretend to look at the 'reformed Egyptian' words, the language on the plates, according to the book's own description. The plates lay covered on the table, while Joseph's head was in the hat looking at the seerstone...."); {{Harvtxt|Marquardt|Walters|1994|pp=103–04}} ("When it came to translating the crucial plates, they were no more present in the room than was John the Beloved's ancient 'parchment', the words of which Joseph also dictated at the time.").</ref> Smith did this in full view of witnesses, but sometimes concealed the process by raising a curtain or dictating from another room.<ref>{{Harvtxt|Cole|1831}}; {{Harvtxt|Howe|1834|p=14}}.</ref> Smith may have considered giving up the translation because of opposition from his in-laws,<ref>{{Harvtxt|Morgan|1986|p=280}}.</ref> but in February 1828, Martin Harris arrived to spur him on<ref>{{Harvtxt|Bushman|2005|p=63}} (Harris had a vision that he was to assist with a "marvelous work"); {{Harvtxt|Roberts|1902|p=19}} (Harris arrived in Harmony in February 1828); {{Harvtxt|Booth|1831}} (Harris had to convince Smith to continue translating, saying, "I have not come down here for nothing, and we will go on with it").</ref> by taking the [[Anthon transcript|characters]] and their translations to a few prominent scholars.<ref>{{Harvtxt|Bushman|2005|pp=63–64}} (the plan to use a scholar to authenticate the characters was part of a vision received by Harris; author notes that [[Lucy Mack Smith|Smith's mother]] said the plan to authenticate the characters was arranged between Smith and Harris before Harris left Palmyra); {{Harvtxt|Remini|2002|pp=57–58}} (noting that the plan arose from a vision of Martin Harris). According to {{Harv|Bushman|2005|p=64}}, these scholars probably included at least [[Luther Bradish]] in [[Albany, New York]] {{Harv|Lapham|1870}}, [[Samuel L. Mitchill]] of New York City ({{Harv|Hadley|1829}}; {{Harvnb|Jessee|1976|p=3}}), and [[Charles Anthon]] of New York City {{Harv|Howe|1834|pp=269–272}}.</ref> Harris claimed that one of the scholars he visited, [[Charles Anthon]], initially authenticated the characters and their translation, then recanted upon hearing that Smith had received the plates from an angel.<ref>{{Harvtxt|Bushman|2005|pp=64–65}}; {{Harvtxt|Remini|2002|pp=58–59}}.</ref> Anthon denied this claim<ref>{{Harvtxt|Howe|1834|pp=269–72}} (Anthon's description of his meeting with Harris, claiming he tried to convince Harris that he was a victim of a fraud). But see {{Harvtxt|Vogel|2004|p=115}} (arguing that Anthon's initial assessment was likely more positive than he would later admit).</ref> and Harris returned to Harmony in April 1828 motivated to act as Smith's scribe.<ref>{{Harvtxt|Roberts|1902|p=20}}.</ref> Translation continued until mid-June 1828, until Harris began having doubts about the existence of the golden plates.<ref>These doubts were induced by [[Lucy Harris|his wife's]] deep skepticism. {{Harvtxt|Bushman|p=66}}.</ref> Harris importuned Smith to let him take the existing [[Lost 116 pages|116 pages of manuscript]] to Palmyra to show a few family members.<ref>{{Harvtxt|Smith|1853|pp=117–18}}; {{Harvtxt|Roberts|1902|p=20}}.</ref> Harris then lost the manuscript—of which there was no copy—at about the same time as Smith's wife Emma gave birth to a [[stillbirth|stillborn]] son.<ref>During this dark period, Smith briefly attended his in-laws' [[Methodism|Methodist]] church, but one of Emma's cousins "objected to the inclusion of a 'practicing necromancer' on the Methodist roll," and Smith voluntarily withdrew rather than face a disciplinary hearing. {{Harv|Bushman|2005|pp=69–70}}.</ref> Smith said the [[angel Moroni|angel]] had taken away the plates and he had lost his ability to translate<ref>{{Harv|Phelps|1833|loc=sec. 2:4–5}} (revelation dictated by Smith stating that his gift to translate was temporarily revoked); {{Harvtxt|Smith|1832|p=5}} (stating that the angel had taken away the plates and the Urim and Thummim).</ref> until September 22, 1828, when they were restored.<ref>{{Harvtxt|Smith|1853|p=126}}.</ref> Smith did not earnestly resume the translation again until April 1829, when he met [[Oliver Cowdery]], a teacher and [[dowsing|dowser]],<ref>{{Harvtxt|Hill|1977|p=86}} (Cowdery had brought with him a "rod of nature," perhaps acquired while he was among his father's religious group in Vermont, who believed that certain rods had spiritual properties and could be used in divining."); {{Harvtxt|Bushman|2005|p=73}} ("Cowdery was open to belief in Joseph's powers because he had come to Harmony the possessor of a supernatural gift alluded to in a revelation..." and his family had apparently engaged in treasure seeking and other magical practices.){{Harvtxt|Quinn|1998|pp=35–36, 121}}.</ref> who now became Smith's scribe.<ref>{{Harvtxt|Bushman|2005|p=74}} (Smith and Cowdery began translating where the narrative left off after the [[lost 116 pages]], now representing the [[Book of Mosiah]]. A revelation would later direct them not to re-translate the lost text, to ensure that the lost pages could not later be found and compared to the re-translation.).</ref> They worked full time on the translation between April and early June 1829,<ref>{{Harvtxt|Bushman|2005|pp=70–74}}.</ref> and then moved to [[Fayette, New York]] where they continued to work at the home of Cowdery's friend [[Peter Whitmer]]. When the translation spoke of an institutional church and a requirement for baptism, Smith and Cowdery baptized each other,<ref>{{Harvtxt|Quinn|1994|pp=5–6, 38}} (contrasting the 1829 view with the churchless Mormonism of 1828); {{Harvtxt|Bushman|2005|pp=74–75}}.</ref> with written documents five years later stating that [[John the Baptist]] had appeared and ordained them to [[Aaronic priesthood|a priesthood]].<ref>{{Harvtxt|Quinn|1994|pp=15–20}} (noting that Mormon records and publications contain no mention of any angelic conferral of authority until 1834); {{Harvtxt|Bushman|2005|p=75}}.</ref> Translation was completed around July 1, 1829.<ref>{{Harvtxt|Bushman|2005|p=78}}.</ref> Knowing that potential converts to the planned church might find Smith's story of the plates incredible,<ref>{{Harvtxt|Bushman|2005|p=77}} (Smith "began to seek converts the question of credibility had to be addressed again. Joseph knew his story was unbelievable.").</ref> Smith asked a group of [[Book of Mormon witnesses|eleven witnesses]], including Martin Harris and male members of the Whitmer and Smith families, to sign a statement testifying that they had seen the golden plates, and in the case of the latter eight witnesses, had actually hefted the plates.<ref>{{Harv|Bushman|2005|pp=77–79}}. There were two statements, one by a set of [[Three Witnesses]] and another by a set of [[Eight Witnesses]]. The two testimonies are undated, and the exact dates on which the Witnesses are said to have seen the plates is unknown.</ref> According to Smith, the [[angel Moroni]] took back the plates after Smith was finished using them.<ref>{{Harvtxt|Smith|Mulholland|Thompson|Phelps|Richards|1839–1843|p=8}}.</ref> [[File:The Book of Mormon- An Account Written by the Hand of Mormon upon Plates Taken from the Plates of Nephi.jpg|thumb|right|175px|alt=Image|Cover page of the [[Book of Mormon]], original 1830 edition]] The translation, known as the [[Book of Mormon]], was published in Palmyra on March 26, 1830, by printer [[Egbert Bratt Grandin|E. B. Grandin]].<ref>{{Harvtxt|Bushman|2005|p=82}}.</ref> [[Martin Harris (Latter Day Saints)|Martin Harris]] financed the publication by mortgaging his farm.<ref>{{Harv|Bushman|2005|p=80}} (noting that Harris' marriage dissolved in part because his wife refused to be a party, and he eventually sold his farm to pay the bill.</ref> Soon thereafter on April 6, 1830, Smith and his followers formally organized the [[Church of Christ (Latter Day Saints)|Church of Christ]],<ref>Scholars and eye-witnesses disagree whether the church was organized in [[Manchester (town), New York|Manchester, New York]] at the Smith log home, or in [[Fayette, New York|Fayette]] at the home of [[Peter Whitmer]]. {{Harvtxt|Bushman|2005|p=109}}; {{Harvtxt|Marquardt|2005|pp=223–23}} (arguing that organization in Manchester is most consistent with eye-witness statements).</ref> and small branches were established in Palmyra, Fayette, and [[Colesville, New York]].<ref>{{Harvtxt|Phelps|1833|p=55}} (noting that by July 1830, the church was "in Colesville, Fayette, and Manchester").</ref> The Book of Mormon brought Smith regional notoriety,<ref>{{Harvtxt|Brodie|1971|pp=80–82}}.</ref> but also strong opposition by those who remembered Smith's money-digging and his 1826 trial near Colesville.<ref>{{Harvtxt|Bushman|2005|p=117}}(noting that area residents connected the discovery of the Book of Mormon with Smith's past career as a money digger);{{Harvtxt|Brodie|1971}} (discussing organized boycott of Book of Mormon by Palmyra residents, p. 80, and opposition by Colesville and Bainbridge residents who remembered the 1826 trial, p. 87).</ref> Soon after Smith reportedly performed an [[exorcism]] in Colesville,<ref>{{Harvtxt|Brodie|1971|p=86}} (describing the exorcism).</ref> he was again tried as a [[vagrancy (people)|disorderly person]] but was acquitted.<ref>{{Harv|Bushman|2005|pp=116–17}}.</ref> Even so, Smith and Cowdery had to flee Colesville to escape a gathering mob. Probably referring to this period of flight, Smith told years later of hearing the voices of [[Saint Peter|Peter]], [[James, son of Zebedee|James]], and [[John the Apostle|John]] who he said gave Smith and Cowdery an apostolic authority.<ref>{{Harvtxt|Quinn|1994|pp=24–26}}; {{Harv|Bushman|2005|p=118}}.</ref> When [[Oliver Cowdery]] and other church members attempted to exercise independent authority<ref>{{Harvtxt|Bushman|2005|p=120}} ("Oliver Cowdery and the Whitmer family began to conceive of themselves as independent authorities with the right to correct Joseph and receive revelation.").</ref>—as when [[Eight Witnesses|Book of Mormon witness]] [[Hiram Page]] used his [[seer stone (Latter Day Saints)|seer stone]] to locate the American [[New Jerusalem]] prophesied by the Book of Mormon<ref>{{Harvtxt|Roberts|1902|pp=109–110}}.</ref>—Smith responded by establishing himself as the sole [[prophet]].<ref>{{Harvtxt|Bushman|2005|p=121}}; {{Harvtxt|Phelps|1833|p=67}} ("[N]o one shall be appointed to receive commandments and revelations in this church, excepting my servant Joseph, for he receiveth them even as Moses.").</ref> Smith disputed Page's location for the New Jerusalem,<ref>{{Harvtxt|Phelps|1833|p=68}} ("[I]t is not revealed, and no man knoweth where the city shall be built.").</ref> but dispatched Cowdery to lead a mission to [[Missouri]] to find its ''true'' location<ref>{{Harvtxt|Phelps|1833|p=68}} ("The New Jerusalem "shall be on the borders by the [[Lamanite]]s."); {{Harvtxt|Bushman|2005|p=122}} (church members knew that "on the borders by the Lamanites" referred to Western Missouri, and Cowdery's mission in part was to "locate the place of the New Jerusalem along this frontier").</ref> and to proselytize the Native Americans.<ref>{{Harvtxt|Phelps|1833|pp=67–68}} (Cowdery "shall go unto the [[Lamanite]]s and preach my gospel unto them".).</ref> Smith also dictated a lost "Book of Enoch," telling how the [[Enoch (ancestor of Noah)|biblical Enoch]] had established a [[Zion (Latter Day Saints)|city of Zion]] of such civic goodness that God had taken it to heaven.<ref>{{Harvtxt|Brodie|1971|p=96}} (noting that this was the third time Smith had revealed "lost books" since the [[Book of Mormon]], the first being the "parchment of John" produced in 1829, and the second the [[Book of Moses]] dictated in June 1830.</ref> On their way to Missouri, Cowdery's party passed through the [[Kirtland, Ohio]] area and converted [[Sidney Rigdon]] and over a hundred members of his [[Christian Church (Disciples of Christ)|Disciples of Christ]] congregation,<ref>{{Harvtxt|Bushman|2005|p=124}}; {{Harvtxt|Roberts|1902|pp=120–124}}.</ref> more than doubling the size of the church.<ref>F. Mark McKiernan, "The Conversion of Sidney Rigdon to Mormonism," ''Dialogue: A Journal of Mormon Thought'', 5 (Summer 1970): 77. Parley Pratt said that the Mormon mission baptized 127 within two or three weeks "and this number soon increased to one thousand." McKiernan argues that "Rigdon's conversion and the missionary effort which followed transformed Mormonism from a New York-based sect with about a hundred members into one which was a major threat to Protestantism in the Western Reserve."</ref> Rigdon visited New York and quickly became second in command of the church,<ref>{{Harvtxt|Brodie|1971|p=96}} ("When Rigdon read the Book of Enoch, the scholar in him fled and the evangelist stepped into the place of second in command of the millennial church.").</ref> to the discomfort of Smith's earlier followers.<ref>{{Harvtxt|Bushman|2005|pp=123–24}}; {{Harvtxt|Brodie|1971|pp=96–97}}.</ref> In the face of acute and growing opposition in New York, Smith announced that Kirtland was the "eastern boundary" of the New Jerusalem,<ref>{{Harvtxt|Brodie|1971|p=97}} (citing letter by Smith to Kirtland converts, quoted in {{Harvtxt|Howe|1833|p=111}}). In 1834, Smith designated Kirtland as one of the "[[Stake (Latter Day Saints)|stakes]]" of Zion, referring to the tent–stakes metaphor of [[Book of Isaiah|Isaiah]] 54:2.</ref> and that the Saints must gather there.<ref>{{Harvtxt|Phelps|1833|pp=79–80}} ("And again, a commandment I give unto the church, that it is expedient in me that they should assemble together in the Ohio, until the time that my servant Oliver Cowdery shall return unto them."); {{Harvtxt|Bushman|2005|pp=124–25}}; {{Harvtxt|Brodie|1971|p=96}} (noting that Rigdon had urged Smith to return with him to Ohio).</ref> ===Life in Ohio (1831–38)=== {{Main|Life of Joseph Smith, Jr. from 1831 to 1834|Life of Joseph Smith, Jr. from 1834 to 1837}} When Smith moved to [[Kirtland, Ohio]] in January 1831,<ref>{{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).</ref> his first task<ref>{{Harvtxt|Brodie|1971|p=98}} (citing LDS D&C 50 {{Harv|Phelps|1833|pp=119–23}} as Smith's "first important revelation in Kirtland").</ref> was to bring the Ohio congregation within his own religious authority<ref>{{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.").</ref> by quashing the new converts' exuberant exhibition of [[spiritual gift]]s.<ref>{{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}}.</ref> Rigdon's congregation of converts included a prophetess that Smith declared to be of the devil.<ref>{{Harvtxt|Brodie|1971|p=100}} (noting that the prophetess, named Hubbel, was a friend of Rigdon's)</ref> 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]].<ref>{{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.").</ref> At Rigdon's suggestion,<ref>{{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]]).</ref> Smith began a [[Joseph Smith Translation of the Bible|revision of the Bible]] in April 1831,<ref>{{Harvtxt|Hill|1977|p=131}} (although Smith described his work beginning in April 1831 as a "translation," "he obviously meant a revision by inspiration").</ref> on which he worked sporadically until its completion in 1833.<ref>{{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).</ref> Rectifying what Rigdon perceived as a defect in Smith's church,<ref>{{Harvtxt|Prince|1995|p=116}}.</ref> 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.<ref>{{Harvtxt|Phelps|1833|p=83}}; {{Harvtxt|Bushman|2005|pp=125, 156, 308}}.</ref> Therefore, in the church's June 1831 [[general conference (Latter Day Saints)|general conference]],<ref>{{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).</ref> he introduced the greater authority of a [[Melchizedek priesthood (Latter Day Saints)|High ("Melchizedek") Priesthood]] to the church hierarchy.<ref>{{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.).</ref> [[File:Josephsmithtarandfeatherharpers.jpg|thumb|right|alt=Angry men surrounding Smith at night|A mob [[tarring and feathering|tarred and feathered]] Joseph Smith in 1832.]] The church grew as new converts poured into Kirtland.<ref>{{Harvtxt|Brodie|1971|p=101}}.</ref> By the summer of 1835, there were fifteen hundred to two thousand Mormons in the vicinity of Kirtland<ref>{{Harvtxt|Arrington|1992|p=21}}.</ref> expecting Smith to lead them shortly to the [[Millennialism|Millennial]] kingdom.<ref>{{Harvtxt|Brodie|1971|pp=101–02, 121}}.</ref> Though [[Oliver Cowdery]]'s mission to the Indians was a failure,<ref>{{Harvtxt|Brodie|1971|pp=110}} (describing the mission as a "flat failure").</ref> he sent word he had found the site for the New Jerusalem in [[Jackson County, Missouri]].<ref>{{Harvtxt|Brodie|1971|p=108}}.</ref> After he visited there in July 1831, Smith agreed and pronounced the county's rugged outpost<ref>{{Harvtxt|Bushman|2005|p=162}}; {{Harvtxt|Brodie|1971|p=109}}.</ref> [[Independence, Missouri|Independence]] to be the "center place" of [[Zion (Latter Day Saints)|Zion]].<ref>{{Harvtxt|Smith|Cowdery|Rigdon|Williams|1835|p=154}}.</ref> Rigdon, however, disapproved of the location, and for most of the 1830s, the church was divided between Ohio and Missouri.<ref>{{Harvtxt|Brodie|1971|p=115}}.</ref> 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.<ref>{{Harvtxt|Brodie|1971|pp=119–22}}.</ref> Smith's trip was hastened<ref>{{Harvtxt|Bushman|2005|p=180}}; {{Harvtxt|Brodie|1971|p=119}}.</ref> by a mob of residents led by former Saints who were incensed over the United Order and Smith's political power.<ref>{{Harvtxt|Bushman|2005|pp=178–79}}; {{Harvtxt|Remini|2002|pp=109–10}}.</ref> The mob beat Smith and Rigdon unconscious and [[tarring and feathering|tarred and feathered]] them.<ref>{{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}}).</ref> The old [[Jackson County, Missouri|Jackson Countians]] resented the Mormon newcomers for various political and religious reasons.<ref>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}}).</ref> Mob attacks began in July 1833,<ref>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}}.</ref> but Smith advised the Mormons to [[turning the other cheek|patiently bear them]]<ref>{{Harvtxt|Brodie|1971|pp=135–36}}; {{Harvtxt|Bushman|2005|p=235}}.</ref> until a fourth attack, which would permit vengeance to be taken.<ref>{{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}}).</ref> Nevertheless, once they began to defend themselves,<ref>{{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).</ref> the Mormons were brutally expelled from the county.<ref>{{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).</ref> Under authority of revelations directing Smith to lead the church like a modern [[Moses]] to redeem Zion by power<ref>{{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).</ref> and avenge God's enemies,<ref>{{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").</ref> he led to Missouri a [[paramilitary]] expedition, later called [[Zion's Camp]].<ref>{{Harvtxt|Brodie|1971|pp=146–58}}; {{Harvtxt|Remini|2002|p=115}}.</ref> 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<ref>{{Harvtxt|Brodie|1971|p=141}}.</ref> [[United Order]].<ref>{{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).</ref> 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,<ref>{{Harvtxt|Brodie|1971|pp=156–57}}; {{Harvtxt|Roberts|1904|p=109}} (text of revelation).</ref> this time in the [[Kirtland Temple]]<ref>{{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]").</ref> then under construction.<ref>Construction began in June 1833 {{Harv|Remini|2002|p=115}}, not long before the first attack on the Missouri Saints.</ref> [[File:KirtlandTemple Ohio USA.jpg|thumb|upright|alt=A white two-story building with a steeple|Smith dedicated the [[Kirtland Temple|Kirtland (Ohio) Temple]] in 1836.]]Zion's Camp was a major failure<ref>{{Harvtxt|Brodie|1971|p=159}} (describing it as Smith's "second major failure").</ref> that stunned Smith for months<ref>{{Harvtxt|Bushman|2005|p=328}} (Smith was "stunned for months, scarcely knowing what to do.").</ref> and resulted in a crisis in Kirtland.<ref>{{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]]).</ref> But Zion's Camp also led to a transformation in Mormon leadership and culture.<ref>{{Harvtxt|Quinn|1994|p=85}}.</ref> Just before Zion's Camp left Kirtland, Smith disbanded the United Order<ref>{{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.").</ref> and changed the name of the church to "Church of Latter Day Saints."<ref>{{Harvtxt|Brodie|1971|pp=147–48}}.</ref> 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.<ref>{{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").</ref> He also produced fewer revelations, relying more heavily on the authority of his own teaching,<ref>{{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}}.</ref> 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]]''.<ref>{{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").</ref> 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]]''.<ref>{{Harvtxt|Brodie|1971|pp=170–75}}.</ref> The Saints built the [[Kirtland Temple]] at great cost,<ref>{{Harvtxt|Remini|2002|p=116}} ("The ultimate cost came to approximately $50,000, an enormous sum for a people struggling to stay alive.").</ref> 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.<ref>{{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.")</ref> The period from 1834–1837 was one of relative peace for Joseph Smith.<ref>{{Harvtxt|Brodie|1971|pp=165–66}}.</ref> Nevertheless, after the dedication of the Kirtland temple in late 1837, "Smith's life descended into a tangle of intrigue and conflict"<ref>{{Harv|Bushman|2005|p=322}}.</ref> and a series of internal disputes led to the collapse of the Kirtland Mormon community.<ref>{{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).</ref> Although the church had publicly repudiated [[polygamy]],<ref>{{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.").</ref> behind the scenes there was a rift between Smith and Oliver Cowdery over the issue.<ref>{{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.").</ref> Smith had by some accounts been teaching a [[Mormonism and polygamy|polygamy doctrine]] as early as 1831.<ref>{{Harvtxt|Compton|1997|p=27}}; {{Harvtxt|Bushman|2005|p=326}}; {{Harvtxt|Hill|1977|p=340}}.</ref> Sometime between 1833 and 1836, Smith engaged in a furtive relationship with his adolescent serving girl [[Fanny Alger]].<ref>{{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)</ref> Although Cowdery claimed the relationship was a "filthy affair,"<ref>{{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,").</ref> Smith insisted the relationship was not adulterous, presumably because he had taken Alger as a plural wife.<ref>{{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."</ref> Cowdery, who was in the process of leaving the church,<ref>{{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.")</ref> was eventually charged with [[slander]] and expelled from the church. <ref>{{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."</ref> Emma Smith "suspected a relationship and threw Fanny out of the house."<ref>{{Harvtxt|Ostling|1999|p=600}}.</ref> Building the temple left the church deeply in debt, and Smith was hounded by creditors.<ref>{{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.</ref> 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."<ref>{{Harvtxt|Quinn|1998|pp=261–64}}; {{Harvtxt|Brodie|1971|p=192}}; {{Harvtxt|Bushman|2005|p=328}}.</ref> After a month, he returned empty-handed.<ref>{{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."</ref> 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]].<ref>{{Harvtxt|Bushman|2005|p=328}}.</ref> Smith invested heavily in the notes<ref>{{Harvtxt|Bushman|2005|p=328}} (Smith "had bought more stock than eighty-five percent of the investors.").</ref> and encouraged the Saints to buy them as a religious duty.<ref>{{Harvtxt|Brodie|1971|pp=195–96}}; {{Harvtxt|Bushman|2005|p=334}}.</ref> The bank failed within a month.<ref>{{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).</ref> As a result, the Kirtland Saints suffered intense pressure from debt collectors and severe price volatility.<ref>{{Harvtxt|Bushman|2005|pp=331–32}}.</ref> Smith was held responsible for the failure, and there were widespread defections from the church,<ref>{{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}}.</ref> including many of Smith's closest advisers.<ref>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}}.</ref> 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.<ref>{{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").</ref> ===Life in Missouri (1838–39)=== {{Main|Life of Joseph Smith, Jr. from 1838 to 1839|Mormon War (1838)}} After leaving [[Jackson County, Missouri|Jackson County]], the Saints in Missouri established the town of [[Far West, Missouri|Far West]]. Smith's plans to redeem Zion in Jackson County had lapsed by 1838,<ref>{{Harvtxt|Brodie|1971|p=157}} (After Zion's Camp disbanded, Smith had predicted that Zion would be redeemed on 11 September 1836); {{Harvtxt|Hill|1977|pp=181–82}} (noting an account that Smith predicted in 1834 that Jackson County would be redeemed "within three years"); {{Harvtxt|Bushman|2005|p=384}} (noting that by 1839, Smith "was giving up the campaign to recover Jackson County").</ref> and after Smith and Rigdon arrived in Missouri, Far West became the new Mormon [[Zion (Latter Day Saints)|"Zion."]]<ref>{{Harvtxt|Roberts|1905|p=24}} (referring to the Far West church as the "church in Zion"); {{Harv|Bushman|2005|p=345}} (The revelation calling Far West "Zion" had the effect of "implying that Far West was to take the place of Independence.")</ref> In Missouri, the church also received a new name: the "Church of Jesus Christ of Latter Day Saints,"<ref>{{Harvtxt|Roberts|1905|p=24}}; {{Harvtxt|Quinn|1994|p=628}} (noting that some Kirtland dissenters had claimed that Smith had become the [[anti-Christ]] in 1834 when he changed the church's name from "Church of Christ" to "Church of Latter Day Saints," deleting the name of Jesus).</ref> and construction began on a new temple.<ref>{{Harvtxt|Brodie|1971|pp=210, 222–23}}.</ref> Soon after Smith and Rigdon arrived at Far West, hundreds of disaffected Saints in Kirtland, suddenly realizing "the enormity of their loss," followed them to Missouri.<ref>{{Harvtxt|Remini|2002|p=125}}; {{Harvtxt|Brodie|1971|p=210}} ("Joseph's going had left a void that they had found intolerable. With each passing week they remembered less of their prophet's financial ineptitude and more of his genial warmth and his magnetic presence in the pulpit.")</ref> But Smith was unable to reconcile with many of the oldest and most prominent leaders of the church, and he purged those critics who had not yet resigned.<ref>{{Harvtxt|Marquardt|2005|p=463}} (listing [[Oliver Cowdery]] ([[Assistant President of the Church]]), [[Frederick G. Williams]] ([[First Presidency]]), [[David Whitmer|David]] and [[John Whitmer]] ([[Book of Mormon witnesses]] and [[Stake President|presidency of Missouri]]), [[W. W. Phelps (Mormon)|William Phelps]] (presidency of Missouri), [[Martin Harris (Latter Day Saints)|]], [[Hiram Page]], and [[Jacob Whitmer]] (Book of Mormon witnesses), and [[Lyman E. Johnson]], [[John F. Boynton]], [[Luke S. Johnson]], and [[William E. McLellin]] ([[Quorum of the Twelve]])); {{Harvtxt|Remini|2002|p=128}}; {{Harvtxt|Quinn|1994|p=93}}.</ref> Though Smith hated violence, his experiences led him to believe that [[Latter Day Saint movement|his faith's]] survival required greater militancy against [[anti-Mormonism|anti-Mormons]] and Mormon traitors.<ref>{{Harvtxt|Quinn|1994|p=92}}; {{Harv|Brodie|1971|p=213}} ("From the bottom of his heart Joseph hated violence, but his people were demanding something more than meekness and compromise. It was common gossip among the old settlers that the Mormons would never fight; and Joseph came to realize that in a country where a man's gun spoke faster than his wits, to be known as a pacifist was to invite plundering."); {{Harv|Bushman|2005|p=355}}.</ref> With his knowledge and at least partial approval,<ref>{{Harvtxt|Quinn|1994|p=93}} (arguing that Smith and Rigdon were aware of the [[Danite]] organization and sanctioned their activities); {{Harvtxt|Brodie|1971|pp=215–16}} (arguing that [[Sampson Avard]] had Smith's sanction); {{Harvtxt|Hill|1977|p=225}} (concluding that Smith had at least peripheral involvement and gave early approval to Danite activities); {{Harv|Bushman|2005|pp=346–51}} (Danites were under oath to be "completely submissive" to the First Presidency.)</ref> recent convert [[Sampson Avard]] formed a covert organization called the [[Danites]]<ref>There are two explanations for the name: (1) that it was a reference to the [[Daniel 2|vision of Daniel]] of a stone cut out of a mountain in Dan. 2:44–45 ({{Harvtxt|Quinn|1994|p=93}}; {{Harvtxt|Brodie|1097|p=215}} (quoting Smith)), and (2) that it was a reference to the [[Bible|biblical]] Danites of [[Judges 18]] {{Harv|Brodie|1971|p=216}} (quoting Smith).</ref> to intimidate Mormon dissenters and oppose anti-Mormon militia units.<ref>{{Harvtxt|Quinn|1994|p=93}}; {{Harvtxt|Brodie|1971|p=213}} ("They would not only defend the Saints against aggression from the old settlers, but also act as a bodyguard for the presidency and as a secret police for ferreting out dissenters."); {{Harvtxt|Remini|2002|p=129}}.</ref> [[Sidney Rigdon]] was working to restore the [[United Order]], but lawsuits by [[Oliver Cowdery]] and other dissenters threatened that plan.<ref>{{Harvtxt|Brodie|1971|p=217}}.</ref> After Rigdon issued a thinly veiled threat in a [[Salt Sermon|sermon]],<ref>Rigdon said that "if the salt have lost its savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men."</ref> the Danites expelled the dissenters from the county<ref>{{Harvtxt|Brodie|1971|pp=218–19}} (Danites issued a written death threat, and when that didn't work they surrounded the dissenters' homes and "ordered their wives to pack their blankets and leave the county immediately"); {{Harvtxt|Quinn|1994|pp=94–95}}.</ref> with Smith's approval.<ref>{{Harvtxt|Bushman|2005|p=352}} ("Joseph certainly favored evicting dissenters...").</ref> In a keynote speech at the town's [[Independence Day (United States)|Fourth of July]] celebration, Rigdon issued [[Rigdon's July 4th oration|similar threats]] against non-Mormons, promising a "war of extermination" should Mormons be attacked.<ref>{{Harvtxt|Brodie|1971|pp=222–23}}; {{Harvtxt|Remini|2002|pp=131–33}}.</ref> After Rigdon's oration, Smith shouted "Hosannah!"<ref>{{Harvtxt|Remini|2002|pp=133}}.</ref> and allowed the speech to be published as a pamphlet.<ref>{{Harvtxt|Brodie|1971|pp=223}}; {{Harvtxt|Quinn|1994|p=96}} (noting that Smith also advertised the speech in the church periodical).</ref> Rigdon's July 4 oration produced a flood of [[anti-Mormonism|anti-Mormon]] rhetoric in Missouri newspapers and [[stump speech (politics)|stump speech]]es during the political campaign leading up to the August 6, 1838 Missouri elections.<ref>{{Harvtxt|Remini|2002|p=133}}.</ref> In [[Daviess County, Missouri|Daviess County]], where Mormon influence was increasing because of their new settlement of [[Adam-ondi-Ahman]],<ref>{{Harv|Bushman|2005|p=357}} (noting that in [[Daviess County, Missouri]], non-Mormons "watched local government fall into the hands of people they saw as deluded fanatics.").</ref> this election descended into violence when non-Mormons sought to prevent Mormons from voting. Although there were no immediate deaths,<ref>{{Harvtxt|Bushman|2005|p=345}}; {{Harvtxt|Brodie|1971|pp=225–26}}.</ref> the election scuffles initiated the [[Mormon War (1838)|Mormon War of 1838]],<ref>{{Harvtxt|Remini|2002|p=134}}; {{Harvtxt|Quinn|1994|p=96}}.</ref> which quickly escalated as non-Mormon vigilantes raided and burned Mormon farms.<ref>{{Harvtxt|Brodie|1971|p=227}}</ref> Meanwhile, under Smith's general oversight and command,<ref>{{Harvtxt|Quinn|1994|pp=98–99, 101}}.</ref> the [[Danite]]s and other Mormon forces [[looting|pillaged]] non-Mormon towns.<ref>{{Harvtxt|Quinn|1994|pp=97–98}} (Mormon forces, primarily the Danites, pillaged Millport and [[Gallatin, Missouri|Gallatin]], and when [[Quorum of the Twelve|apostles]] [[Thomas B. Marsh]] and [[Orson Hyde]] prepared an affidavit against these Mormon attacks, they were excommunicated); {{Harvtxt|Brodie|1971|p=232}} (Wagons returned from Millport and Gallatin "piled high with '[[law of consecration|consecrated]] property'".); {{Harvtxt|Bushman|2005|p=371}} (Smith "believed his people could rightfully confiscate property in compensation for their own losses to the Missourians but no more".).</ref>During this time, Smith and other Mormon leaders helped inflame Mormon sentiment with militant rhetoric including a promise to "establish our religion with the sword" if molested.<ref>{{Harvtxt|Brodie|1971|p=230}} (speech dated October 14, 1838 at the Far West town square); {{Harvtxt|Bushman|2005|p=352}}.</ref> His rhetoric perhaps produced greater militancy among Mormons than he had intended.<ref>{{Harv|Bushman|2005|pp=370–72}}.</ref> When Mormons attacked the Missouri state [[militia]] at the [[Battle of Crooked River]] in an attempt to rescue some captured Mormons,<ref>{{Harvtxt|Bushman|2005|p=364}} ("Resisting a band of vigilantes was justifiable, but attacking a militia company was resistance to the state."); {{Harvtxt|Quinn|1994|p=100}} (stating that the [[Missouri Executive Order 44|Extermination Order]] and the [[Haun's Mill massacre]] resulted from Mormon actions at the Battle of Crooked River); {{Harvtxt|Brodie|1971|p=234}} (noting that Boggs was also told about Smith's "second Mohammed" speech and Mormon admissions that they had plundered Millport and [[Gallatin, Missouri|Gallatin]]).</ref> [[Lilburn Boggs|Governor Boggs]] [[Missouri Executive Order 44|ordered]] that the Mormons be "exterminated or driven from the state."<ref>{{Harv|Bushman|2005|p=367}} (Boggs' executive order stated that the Mormon community had "made war upon the people of this State" and that "the Mormons must be treated as enemies, and must be exterminated or driven from the State if necessary for the public peace"). In 1976, [[Missouri]] issued a formal apology for this order {{Harv|Bushman|2005|p=398}}.</ref> Before word of this order got out, non-Mormon vigilantes surprised and killed about 18 Mormons, including children, in the [[Haun's Mill massacre]], effectively ending the war.<ref>{{Harvtxt|Bushman|2005|pp=365–66}}; {{Harvtxt|Quinn|1994|p=97}}.</ref> [[File:Liberty Jail by C.C.A. Christensen.png|thumb|left|alt=Men are shuffled into a small brick building|Smith was held for four months in Liberty jail.]] On November 1, 1838, the Saints surrendered to 2,500 state troops, and agreed to forfeit their property and leave the state.<ref>{{Harvtxt|Bushman|2005|pp=366–67}}; {{Harvtxt|Brodie|1971|p=239}}.</ref> Smith was [[court martial|court-martialed]] and nearly [[capital punishment|executed]] for [[treason]], but militiaman [[Alexander Doniphan]], who was also the Saints' attorney, probably saved Smith's life by insisting that he was a civilian.<ref>{{Harvtxt|Bushman|2005|p=367}} (noting that Smith was saved by [[Alexander Doniphan]], a Missouri militia leader who had acted as the Saints legal council (pp. 242, 344)); {{Harvtxt|Brodie|1971|241}}.</ref> Smith was then sent to a state court for a [[preliminary hearing]],<ref>{{Harvtxt|Bushman|2005|p=369}}; {{Harvtxt|Brodie|1971|pp=243–45}}.</ref> where several of his former allies, including [[Danite]] commander [[Sampson Avard]], [[turn state's evidence|turned state's evidence]].<ref>{{Harv|Bushman|2005|p=369}}; {{Harv|Brodie|1971|pp=225–26}}.</ref> Smith and five others, including Rigdon, were charged with "overt acts of treason,"<ref>{{Harvtxt|Bushman|2005|p=369}}.</ref> and transferred to the [[Liberty Jail|jail]] at [[Liberty, Missouri]] to await trial.<ref>{{Harvtxt|Bushman|2005|pp=369–70}}.</ref> Smith's months in prison with Rigdon strained their relationship,<ref>{{Harvtxt|Brodie|1971|p=251}}. Smith bore his harsh imprisonment "stoically, almost cheerfully, for there was a serenity in his nature that enabled him to accept trouble along with glory," ({{Harvtxt|Brodie|1971|p=245}}; {{Harvtxt|Bushman|2005|pp=375–77}}) whereas Rigdon was both sick and a whiner {{Harv|Brodie|1971|p=251}}.</ref> and [[Brigham Young]] rose in prominence as Smith's defender.<ref>{{Harvtxt|Brodie|1971|pp=245–46}}.</ref> Under Young's leadership, about 14,000 Saints<ref>{{Harvtxt|Remini|2002|p=138}}.</ref> made their way to Illinois and searched for land to purchase.<ref>{{Harvtxt|Brodie|1971|pp=248–50}}.</ref> Smith bade his time writing contemplative statements directed mainly to Mormons.<ref>{{Harvtxt|Remini|2002|pp=136–37}}; {{Harv|Brodie|1971|pp=245}}.</ref> He did not deny responsibility for the Danites, but he said he had been ignorant of Avard's extreme militancy.<ref>{{Harv|Brodie|1971|pp=246}} (noting, in addition, that Smith oddly denied the ubiquitous rumor of polygamy, which had not come up in his trial). The Danites dissolved in 1838, but their members formed the backbone of Smith's security forces in Nauvoo. {{Harv|Quinn|pp=101–02}}.</ref> Though it had not been an issue in his preliminary hearing, he denied rumors of [[Mormonism and polygamy|polygamy]],<ref>{{Harvtxt|Brodie|1971|p=246}}.</ref> as he quietly planned how to reveal the principle to his followers.<ref>{{Harvtxt|Brodie|1971|pp=252–53}}.</ref> Many Saints now considered Smith a fallen prophet, but he assured them he still had the heavenly keys.<ref>{{Harv|Brodie|1971|pp=245–46}}.</ref> He directed the Saints to collect and publish all their stories of persecution, and to moderate their antagonism to non-Mormons.<ref>{{Harvtxt|Bushman|2005|pp=377–78}}.</ref> Smith and his companions tried to escape at least twice during their four-month imprisonment,<ref>{{Harv|Bushman|2005|p=375}}; {{Harv|Brodie|1971|pp=250–51}}.</ref> and on April 6, 1839, on their way to a different jail after their [[grand jury]] hearing, they succeeded by bribing the [[Sheriffs in the United States|sheriff]].<ref>{{Harvtxt|Brodie|2005|pp=253–55}} (The bribe was a jug of honey [[whiskey]] brought by Smith's brother [[Hyrum Smith|Hyrum]], which the sheriff used to get drunk while the prisoners escaped, and the promise of $800, which the Sheriff collected later.); {{Harv|Bushman|2005|pp=382, 635–36}}.</ref> ===Life in Nauvoo, Illinois (1839–44)=== {{Main|Life of Joseph Smith, Jr. from 1839 to 1844}} {{See also|Origin of Latter Day Saint polygamy}} Newspapers throughout the country criticized Missouri for expelling the Mormons,<ref>{{Harvtxt|Brodie|1971|pp=246–47, 259}} (noting rebukes by Missouri and Illinois newspapers, and "press all over the country"); {{Harvtxt|Bushman|2005|p=398}} (Mormons were depicted as a persecuted minority).</ref> and Illinois accepted the refugees<ref>{{Harvtxt|Brodie|1971|p=248}} ("There was chronic border friction between Missouri and Illinois, and the 'Suckers' welcomed the chance to demonstrate a nobility of character foreign to the despised 'Pukes'".).</ref> who gathered along the banks of the [[Mississippi River|Mississippi]].<ref>{{Harvtxt|Bushman|2005|p=381}} (Saints gathered near [[Quincy, Illinois]].</ref> Smith purchased high-priced swampy woodland in the hamlet of Commerce<ref>{{Harvtxt|Bushman|2005|pp=383–84}} (noting that the land had strategic importance as a possible major port).</ref> and urged his followers to move there.<ref>{{Harvtxt|Bushman|2005|pp=384}}.</ref> Promoting the image of the Saints as an oppressed minority,<ref>{{Harvtxt|Bushman|2005|pp=398–99}}; {{Harvtxt|Brodie|1971|p=259}} (Smith "saw to it that the sufferings of his people received national publicity.").</ref> he unsuccessfully petitioned the [[Federal Government of the United States|federal government]] for help in obtaining reparations.<ref>Smith traveled to [[Washington, D.C.]] to meet with President [[Martin Van Buren]] and [[United States Congress|Congress]] ({{Harvtxt|Bushman|2005|pp=392–94}}; {{Harvtxt|Brodie|1971|p=260}}).</ref> During a [[malaria]] epidemic, Smith [[Anointing of the Sick|anointed the suffering with oil]] and blessed them;<ref>{{Harvtxt|Bushman|2005|p=385}}; {{Harvtxt|Brodie|1971|p=257}}. In 1841, malaria claimed the lives of one of [[Don Carlos Smith|Smith's brothers]] and his son, who died within eight days of each other {{Harv|Bushman|2005|p=425}}.</ref> but he also sent off the ailing [[Brigham Young]] and other members of the [[Quorum of the Twelve]] to missions in Europe.<ref>{{Harvtxt|Brodie|1971|p=258}} (arguing that Smith was eager to reclaim some of the prestige that had been ceded to [[Brigham Young]] while Smith was imprisoned); {{Harv|Bushman|2005|p=386}} (Though many of the apostles had malaria, Smith required them to covertly slip into hostile [[Missouri]] so that [[Far West, Missouri|Far West]], now deserted, would be their point of departure on exactly 26 April 1838.); {{Harvtxt|Roberts|1905|pp=46–47}} (Revelation given in [[Far West, Missouri|Far West]] in 1838: "Let them take leave of my saints in the city of Far West, on the twenty-sixth day of April next, on the building-spot of my house, saith the Lord.").</ref> These missionaries found many willing converts in [[Great Britain]], often factory workers, poor even by the standards of American Saints.<ref>{{Harvtxt|Bushman|2005|p=409}}; {{Harvtxt|Brodie|1971|pp=258, 264–65}}.</ref> [[File:NauvooLegion.jpg|thumb|alt=On horseback, Smith leads soldiers bearing flags|Depiction of Joseph Smith, Jr. at head of the [[Nauvoo Legion]]]] The religion also attracted a few wealthy and influential converts, including [[John C. Bennett]], M.D., the [[Illinois]] [[quartermaster general]].<ref>{{Harvtxt|Bushman|2005|pp=410–11}}.</ref> Bennett used his connections in the Illinois legislature to obtain an unusually liberal charter for the new city,<ref>{{Harvtxt|Bushman|2005|p=412}}; {{Harvtxt|Brodie|1971|pp=267–68}}.</ref> which Smith named [[Nauvoo, Illinois|"Nauvoo"]] ([[Hebrew language|Hebrew]] נָאווּ, meaning "to be beautiful").<ref>{{Harvtxt|Bushman|2005|p=415}}. A similar Hebrew word appears in Isaiah 52: 7.</ref> The charter granted the city virtual autonomy, authorized a university, and granted Nauvoo ''[[habeas corpus]]'' power—which saved Smith's life by allowing him to fend off extradition to [[Missouri]]<ref>{{Harvtxt|Quinn|1994|p=110}}.</ref> from which he was still a fugitive.<ref>{{Harvtxt|Brodie|1971|p=273}}; {{Harvtxt|Bushman|2005|p=426}}. Prior to the charter, Smith had narrowly avoided two extradition attempts ({{Harvtxt|Brodie|1971|pp=272–73}}; {{Harvtxt|Bushman|2005|pp=425–26}}).</ref> The charter also authorized the [[Nauvoo Legion]] an autonomous [[militia]]<ref>{{Harvtxt|Brodie|1971|p=267}}; {{Harvtxt|Bushman|2005|p=412}}.</ref> with actions limited only by state and federal constitutions.<ref>{{Harvtxt|Quinn|1995|p=106}}.</ref> "[[Lieutenant General]]" Smith and "[[Major General]]" Bennett became its commanders,<ref>{{Harvtxt|Brodie|1971|p=271}} (Smith "frequently jested about his outranking every military officer in the United States".); {{Harvtxt|Bushman|2005|p=259}} (noting that Bennett had effective command of the Legion).</ref> thereby controlling by far the largest body of armed men in Illinois.<ref>{{Harvtxt|Quinn|1995|p=106}} (The Legion had 2,000 troops in 1842, 3,000 by 1844, compared to less than 8,500 soldiers in the entire [[United States Army]].)</ref> Smith, who was often a poor judge of character,<ref>{{Harvtxt|Ostling|Ostling|1999|pp=11–12}}; {{Harvtxt|Bushman|2005|p=410}} (Smith "had trouble distinguishing true friends from self-serving schemers," and incorrectly stated that Bennett was "calculated to be a great blessing to our community.").</ref> made Bennett [[Assistant President of the Church|Assistant President]] of the church,<ref>{{Harvtxt|Brodie|1971|p=268}}; {{Harvtxt|Quinn|1995|p=1067}}.</ref> and Bennett was elected Nauvoo's first mayor.<ref>{{Harvtxt|Bushman|2005|p=411}}</ref> Though Mormon [[general authority|general authorities]] controlled Nauvoo's civil government, the city promised an unusually liberal guarantee of [[freedom of religion|religious freedom]].<ref>{{Harvtxt|Quinn|1995|pp=106–08}}.</ref> [[File:NauvooTemple.jpg|left|thumb|200px|alt=People enter and leave the ornate Nauvoo Temple|Smith planned the construction of the [[Nauvoo Temple]], but it was not completed until after his death.]] The early Nauvoo years were a period of doctrinal innovation. Smith introduced [[baptism for the dead]] in 1840,<ref>{{Harvtxt|Bushman|2005|p=421}}; {{Harvtxt|Brodie|1971|p=282}}.</ref> and in 1841, construction began on the [[Nauvoo Temple]] as a place for recovering lost ancient knowledge.<ref>{{Harvtxt|Bushman|2005|pp=448–49}}.</ref> An 1841 revelation promised the restoration of the "[[second anointing|fulness of the priesthood]],"<ref>D&C 124:28.</ref> and in May 1842, Smith inaugurated a revised [[Endowment (Mormonism)|endowment]] or "first anointing."<ref>{{Harvtxt|Quinn|1994|p=113}}.</ref> The endowment resembled rites of [[freemasonry]] that Smith had observed two months earlier when he had been initiated into the Nauvoo Masonic lodge.<ref>{{Harvtxt|Bushman|2005|pp=449}}; {{Harvtxt|Quinn|1994|pp=114–15}}.</ref> At first the endowment was open only to men, who once initiated became part of the [[Anointed Quorum]]. For women, Smith introduced the [[Relief Society]], a [[service club]] and [[fraternity|sorority]] within which Smith predicted women would receive "the [[keys of the kingdom]]."<ref>{{Harvtxt|Quinn|1994|p=634}}.</ref> Smith also elaborated on his plan for a millennial kingdom, no longer envisioning the building of [[Zion (Latter Day Saints)|Zion]] in Nauvoo.<ref>{{Harvtxt|Bushman|2005|p=384}} (Smith viewed Nauvoo as a compromise to his plan to build Zion).</ref> He now viewed Zion as encompassing all of [[North America|North]] and [[South America]],<ref>{{Harvtxt|Bushman|2005|p=404}}.</ref> all Mormon settlements being "[[stake (Latter Day Saints)|stakes]]"<ref>{{Harvtxt|Bushman|2005|p=384}}.</ref> of Zion's metaphorical tent.<ref>The tent–stake metaphor was derived from [[Book of Isaiah|Isaiah]] 54:2.</ref> Zion also became less a refuge from an impending [[Tribulation]] than a great building project.<ref>{{Harvtxt|Bushman|2005|p=415}} (noting that the time when the [[Millennium]] was to occur lengthened to "more than 40 years".)</ref> In the summer of 1842, Smith revealed a plan to establish the [[Millennialism|millennial]] Kingdom of God, which would eventually establish [[theocracy|theocratic]] rule over the whole earth.<ref>{{Harvtxt|Quinn|1994|pp=111–12}}.</ref> In April 1841, Smith secretly wed [[Louisa Beaman]] as a [[plural marriage|plural wife]], and during the next two and a half years he may have married thirty additional women,<ref>{{Harvtxt|Compton|1997|p=11}} (counting at least 33 total wives); {{Harvtxt|Smith|1994|p=14}} (counting 42 wives); {{Harvtxt|Brodie|1971|pp=334–36}} (counting 49 wives); {{Harvtxt|Bushman|2005|pp=437, 644}} (accepting Compton's count, excepting one wife); {{Harvtxt|Quinn|1994|pp=587–88}} (counting 46 wives); {{Harvtxt|Remini|2002|p=153}} (noting that the exact figure is still debated).</ref> ten of whom were already married to other men,<ref>{{Harvtxt|Foster|1981}}; {{Harvtxt|Quinn|1994}}; {{Harvtxt|Compton|1997}}; {{Harvtxt|Bushman|2005|p=437}}; {{Harvtxt|Launius|1988}}; {{Harvtxt|Van Wagoner|1992}}; {{Harvtxt|Newell|Avery|1994}}.</ref> and about a third of them teenagers, including two fourteen-year-old girls.<ref>{{Harvtxt|Compton|1997|p=11}}; {{Harvtxt|Remini|2002|p=154}}; {{Harvtxt|Brodie|1971|pp=334–43}}.</ref> Meanwhile he publicly and repeatedly denied that he advocated polygamy.<ref>{{Harvtxt|Bushman|2005|p=491}}.</ref> Smith told at least some of his potential wives that marriage to him would ensure their spiritual [[exaltation (Mormonism)|exaltation]].<ref>{{Harvtxt|Bushman|2005|p=439}}; {{Harvtxt|Hill|1977|p=355}}.</ref> Although Smith's first wife Emma knew of some of these marriages, she almost certainly did not know the extent of her husband's polygamous activities.<ref>{{Harvtxt|Bushman|2005|p=439}}.</ref> Smith kept the doctrine of plural marriage secret except for potential wives and a few of his closest male associates,<ref>{{Harvtxt|Bushman|2005|p=438}} (Smith approached Joseph Bates Noble about marrying his wife's sister, Smith asked Bates to "keep quiet": "In revealing this to you I have placed my life in your hands, therefore do not in an evil hour betray me to my enemies." Noble performed the ceremony "in a grove near Main Street with Louisa in man's clothing.")</ref> including Bennett. Smith's plural relationships were preceded by a "priesthood marriage," which Smith believed legitimized the relationships and made them non-adulterous. Bennett, on the other hand, ignored even perfunctory ceremonies.<ref>{{Harvtxt|Brodie|1971|pp=311–12}}; {{Harvtxt|Bushman|2005|p=460}} (Bennett told women he was seducing that illicit sex was acceptable among the Saints so long as it was kept secret). Bennett, a minimally trained doctor, also promised abortions to any who might became pregnant.</ref> When embarrassing rumors of "spiritual wifery" got abroad, Smith forced Bennett's resignation as Nauvoo mayor. In retaliation, Bennett wrote "lurid exposés of life in Nauvoo."<ref>{{Harvtxt|Ostling|Ostling|1999|p=12}}; {{Harvtxt|Bushman|2005|pp=461–62}}; {{Harvtxt|Brodie|1971|p=314}}.</ref> By mid-1842, popular opinion had turned against the Saints.<ref>{{Harvtxt|Bushman|2005|p=436}}.</ref> [[Thomas C. Sharp]], editor of the ''[[Warsaw Signal]]'' became a sharp critic after Smith attacked the paper.<ref>{{Harvtxt|Bushman|2005|pp=427–28}}.</ref> When [[Lilburn Boggs]], the [[Governor of Missouri]], was shot by an unknown assailant on May 6, 1842, many suspected Smith's involvement<ref>{{Harvtxt|Bushman|2005|p=468}}. Boggs survived the attack.</ref> because of rumors that Smith had predicted his assassination.<ref>{{Harvtxt|Brodie|1971|p=323}} (noting rumors that Smith had predicted in 1840 that Boggs would meet a violent death within a year, and that Smith offered a $500 reward for his death); {{Harvtxt|Quinn|1994|p=113}} (noting that Smith held Boggs responsible for the [[Haun's Mill massacre]]).</ref> Evidence suggests that the shooter was [[Porter Rockwell]], a former [[Danites|Danite]] and one of Smith's bodyguards.<ref>{{Harvtxt|Quinn|1994|p=113}}; {{Harvtxt|Bushman|2005|p=468}} (stating the evidence was circumstantial).</ref> Smith went into hiding, but he ultimately avoided extradition to Missouri because any involvement in the crime would have occurred in Illinois.<ref>{{Harvtxt|Bushman|2005|pp=468–75}}.</ref> Rockwell was tried and acquitted.<ref>{{Harvtxt|Bushman|2005|p=468}}. Rockwell later acquired "a reputation as a gunslinging lawman in Utah."</ref> In June 1843, [[Governor of Illinois|Illinois Governor]] [[Thomas Ford (politician)|Thomas Ford]] issued an extradition writ against Smith, but Smith countered with a Nauvoo writ of [[habeas corpus]].<ref>{{Harvtxt|Bushman|2005|pp=504–08}}.</ref> Ford later wrote that this incident caused a majority of Illinois residents to favor expelling Mormons from Illinois.<ref>{{Harvtxt|Bushman|2005|p=508}}.</ref> In 1843, Emma reluctantly allowed Smith to marry four women who had been living in the Smith household—two of whom Smith had already married without her knowledge.<ref>{{Harvtxt|Brodie|1971|p=339}}; {{Harvtxt|Bushman|2005|p=494}}; {{Harvtxt|Remini|2002|pp=152–53}}.</ref> Emma also participated with Smith in the first "[[sealing (Latter Day Saints)|sealing]]" ceremony, intended to bind their marriage for eternity.<ref>{{Harvtxt|Quinn|1994|p=638}} (first Mormon sealing); {{Harvtxt|Bushman|2005|p=494}}.</ref> However, Emma soon regretted her decision to accept plural marriage and forced the other wives from the household,<ref>{{Harvtxt|Brodie|1971|p=339}}.</ref> nagging Smith to abandon the practice.<ref>{{Harvtxt|Brodie|1971|p=340}}.</ref> Smith dictated a revelation pressuring Emma to accept,<ref>{{Harvtxt|Hill|1989|p=119}} ("By assuring Emma that her salvation would be virtually certain and all but the unpardonable sin would be merely visited 'with judgment in the flesh,' Smith placed enormous pressure on his reluctant wife to accept plural marriage."; {{Harvtxt|Bushman|2005|pp=495–96}}; {{Harvtxt|Brodie|1971|pp=340–341}} (revelation indicated Emma would be "destroyed" if she refused polygamy); {{Harvtxt|Roberts|1909|pp=505–06}} ("A commandment I give unto mine handmaid, Emma Smith,...[that she] receive all those [wives] that have been given unto my servant Joseph.... But if [Emma] will not abide this commandment she shall be destroyed, saith the Lord; for I am the Lord thy God, and will destroy her if she abide not in my law.")</ref> but the revelation only made her furious.<ref>{{Harvtxt|Bushman|2005|p=496}} (Emma abused [[Hyrum Smith]] when Joseph sent him to Emma with the revelation); {{Harvtxt|Hill|1989|p=119}} (noting that according to William Clayton, Emma "did not believe a word of [the revelation] and appeared very rebellious.").</ref> Nevertheless, in the fall of 1843, after Smith allowed women to be initiated into the [[Anointed Quorum]],<ref>{{Harvtxt|Quinn|1994|p=36}} (arguing that Smith extended the [[Priesthood (Latter Day Saints)|priesthood]] to women through the [[Endowment (Mormonism)|Endowment]], rather than through ordination).</ref> Emma participated with Smith in the first [[second anointing]].<ref>{{Harvtxt|Quinn|1994|p=640}}.</ref> According to Smith, this ritual was the prophesied "fulness of the priesthood"{{sic}} in which participants were ordained "kings and priests of the Most High God" and thus fulfilled what Smith called "[a] perfect law of Theocracy."<ref>{{Harvtxt|Quinn|1994|p=115}}.</ref> The [[Anointed Quorum]] became Smith's advisory body for political matters.<ref>{{Harvtxt|Quinn|1994|pp=115–18}}.</ref> In December 1843, under the authority of the Anointed Quorum,<ref>{{Harvtxt|Quinn|1994|pp=115–16}} ("Such decisions were made by the formality of 'a vote' after the '[[Prayer circle|true order of prayer]]' and the announcement of God's revelation on the subject.").</ref> Smith petitioned Congress to make Nauvoo an independent territory with the right to call out federal troops in its defense.<ref>{{Harvtxt|Bushman|2005|p=511}}; {{Harvtxt|Brodie|1971|p=356}}; {{Harvtxt|Quinn|1994|pp=115–116}} (noting that the Anointed Quorum also authorized "a proclamation to the kings of the earth," but Smith never sent it). Smith also threatened Congress. The ''[[Millennial Star]]'' later quoted Smith as having said that "if Congress will not hear our petition and grant us protection, they shall be broken up as a government and God shall damn them, and there shall be nothing left of them—not even a grease spot." Quoted in Brodie, 356.</ref> Smith then wrote the leading presidential candidates and asked them what they would do to protect the Mormons. After receiving noncommittal or negative responses, Smith announced his own [[Third party (United States)|third-party]] candidacy for [[President of the United States]], suspending regular [[proselytizing]]<ref>{{Harvtxt|Quinn|1994|p=119}}</ref> and sending out the [[Quorum of the Twelve]] and hundreds of other political missionaries.<ref>{{Harvtxt|Quinn|1994|pp=118–19}} (the [[Anointed Quorum]] chose [[Sidney Rigdon]] as Smith's [[Vice President of the United States|running mate]]);{{Harvtxt|Bushman|2005|pp=514–15}}; {{Harvtxt|Brodie|1971|pp=362–64}}.</ref> In March 1844, following a dispute with a federal [[bureaucracy|bureaucrat]],<ref>{{Harvtxt|Quinn|1994|p=121}} (The day before the Council was organized, word reached Smith that a U.S. Indian agent was interfering with acquisition of lumber needed for the [[Nauvoo Temple]]).</ref> Smith organized the secret [[Council of Fifty]]<ref>{{Harvtxt|Quinn|1994|pp=120–22}} (noting that the Council was authorized by a revelation, and members committed to keep what Smith said during the organizational meeting secret); {{Harvtxt|Bushman|2005|p=519}}.</ref> with authority to decide which national or state laws Mormons should obey.<ref>{{Harvtxt|Quinn|1994|p=121}}.</ref> The Council was also to select a site for a large Mormon settlement in [[Texas]], [[California]], or [[Oregon]],<ref name="Bushman 2005 517">{{Harvtxt|Bushman|2005|p=517}}.</ref> where Mormons could live under theocratic law beyond other governmental control.<ref name="Bushman 2005 517"/> In effect, the Council was a shadow world government,<ref>{{Harvtxt|Bushman|2005|p=521}} (noting that in April, Smith prophesied "the entire overthrow of this nation in a few years," at which time his Kingdom of God would be prepared to take power); {{Harvtxt|Ostling|Ostling|1999|p=13}} (As if they had just organized an independent state, Smith and the Council sent ambassadors to England, France, Russia, and the [[Republic of Texas]]); {{Harvtxt|Remini|2002|p=166}}.</ref> a first step toward creating a global "[[theodemocracy]]".<ref>{{Harvtxt|Bushman|2005|pp=521–22}} (noting use of the term ''theodemocracy''); {{Harvtxt|Ostling|Ostling|1999|pp=13, 15}} The council included only three non-Mormons, two of whom were apparently counterfeiters.</ref> One of the Council's first acts was to ordain Smith as king of this millennial monarchy.<ref>{{Harvtxt|Bushman|2005|p=523}}|{{Harvtxt|Quinn|1994|p=124}}. For a few months, the Council took over from the [[Anointed Quorum]] as the leading council of church government.{{Harvtxt|Bushman|2005|p=525}}.</ref> ===Death=== {{Main|Death of Joseph Smith, Jr.}} [[File:JosephSmithPepperbox1.jpg|thumb|right|alt=Photo|Pepper-box pistol used by Joseph Smith to defend himself on June 27, 1844]] Smith and his brother Hyrum were held in [[Carthage Jail]] on charges of treason.<ref>Joseph and Hyrum were accompanied in jail by [[John Taylor (Mormon)]] and Dr. [[Willard Richards]], who were not prisoners.</ref> On June 27, 1844, an armed group with blackened faces stormed the jail and killed Hyrum instantly with a shot to the face.<ref>{{Harvtxt|Bushman|2005|p=550}} ("Hyrum was the first to fall. A ball through the door struck him on the left side of the nose, throwing him to the floor.")</ref> Smith fired a [[pepper-box]] pistol that had been smuggled into the prison, <ref>{{Harvtxt|Brodie|1971|p=393}} ("Joseph discharging all six barrels down the passageway. Three of them missed fire, but the other three found marks."); {{Harvtxt|Bushman|2005|2005|p=549}} (Smith received a smuggled six-shooter, and passed along a single-shot pistol to Hyrum).</ref> then "sprang to the window" before being shot several times. He died shortly after falling to the ground.<ref>{{Harvtxt|Brodie|1971|pp=393–94}}; {{Harvtxt|Bushman|2005}}.</ref> Smith was buried in Nauvoo.<ref>Arrington and Bitton, 82; Remini, 174-75.</ref> Five men were tried for his murder; all were [[acquitted]].<ref>{{Harvtxt|Bushman|2005|p=552}}.</ref> ==Distinctive views and teachings== {{Main|Teachings of Joseph Smith, Jr.}} [[File:Joseph Smith first vision stained glass.jpg|right|thumb|upright|alt=Two heavenly beings stand in the air conversing with the young Smith|Smith's later theology described Jesus and God the Father as two distinct physical beings.]] ===Cosmology and theology=== {{See also|Mormon cosmology|Godhead (Latter Day Saints)}} Smith taught that all existence was [[materialism|material]],<ref>{{Harvtxt|Bushman|2005|pp=419–20}} (arguing that Smith may have been unaware of the other religious [[materialism]] arguments circulating in his day, such as those of [[Joseph Priestly]]).</ref> including a world of "spirit matter" so fine that it was invisible to all but the purest mortal eyes.<ref>{{Harvtxt|Bushman|2005|p=419}}; {{Harvtxt|Brooke|1994|pp=3–5}}; {{Harvtxt|Smith|1830|p=544}} (story from the [[Book of Ether]] of [[Jesus]] revealing "the body of my spirit" to an especially faithful man, saying humanity was created in the image of his spirit body).</ref> Matter, in Smith's view, could neither be created nor destroyed;<ref>{{Harvtxt|Bushman|2005|p=420}}.</ref> the [[creationism|creation]] involved only the reorganization of existing matter.<ref>{{Harvtxt|Bushman|2005|p=421}} (noting that Smith once taught the Earth was formed from broken-up pieces of prior planets).</ref> Like matter, "intelligence" was co-eternal with God, and human [[spirit]]s had been drawn from a [[pre-existence|pre-existent]] pool of eternal intelligences.<ref>{{Harvtxt|Bushman|2005|pp=420–21}}; {{Harvtxt|Widmer|2000|p=119}}.</ref> Nevertheless, spirits were incapable of experiencing a "fulness of joy" unless joined with corporeal bodies.<ref>{{Harvtxt|Bushman|2005|pp=420–21}}.</ref> Embodiment, therefore, was the purpose of earth life.<ref>{{Harvtxt|Bushman|2005|p=421}}.</ref> The work and glory of God, the supreme intelligence,<ref>{{Harvtxt|Bushman|2005|pp=455–56}} (arguing that in Smith's theology, God's authority arose not from being an ''[[ex nihilo]]'' creator, but from having the greatest intelligence).</ref> was to create worlds across the cosmos where inferior intelligences could be embodied.<ref>{{Harvtxt|Bushman|2005|p=421}} (quoting Smith as saying, "God is Good & all his acts is for the benefit of infereir inteligences [sic]."); {{Harvtxt|Bloom|1992|p=101}} ("Smith's God is hedged in by limitations and badly needs intelligences besides his own.").</ref> Though Smith at first taught that [[God the Father]] was a spirit,<ref>{{Harvtxt|Bushman|2005|p=420}} (arguing that Smith's original view of a pure spirit God was traditionally Christian); {{Citation|last=Vogel|first=Dan|title=The Earliest Mormon Conception of God}} in {{Harvtxt|Bergera|1989|pp=17–33}} (arguing that Smith's original view was [[Sabellianism|modalism]], [[Jesus]] being the embodied manifestation the spirit Father, and that by 1834 Smith shifted to a [[binitarianism|binitarian]] formulation favored by [[Sidney Rigdon]], which also viewed the Father as a spirit); {{Citation|last=Alexander|first=Thomas|title=The Reconstruction of Mormon Doctrine: From Joseph Smith to Progressive Theology}} in {{Harvtxt|Bergera|1989|p=53}} (prior to 1835, Smith viewed [[God the Father]] as "an absolute personage of spirit").</ref> he eventually viewed God as an advanced and glorified man,<ref>{{Harvtxt|Widmer|2000|p=119}}; {{Citation|last=Alexander|first=Thomas|title=The Reconstruction of Mormon Doctrine: From Joseph Smith to Progressive Theology}} in {{Harvtxt|Bergera|1989|p=539}} (describing Smith's doctrine as "material anthropomorphism"); {{Harvtxt|Bloom|1992|p=101}} ("Smith's God, after all, began as a man, and struggled heroically in and with time and space, rather after the pattern of colonial and revolutionary Americans.").</ref> embodied within space<ref>{{Harvtxt|Bushman|2005|p=421}} ("Piece by piece, Joseph redefined the nature of God, giving Him a form and a body and locating Him in time and space."); {{Harvtxt|Bloom|1992|p=101}} ("Joseph Smith's God...is finite.... Exalted now into the heavens, God necessarily is still subject to the contingencies of time and space.").</ref> with a throne situated near a star or planet named ''[[Kolob]]'', and measuring time at the rate of a thousand years per Kolob day.<ref>{{Harvtxt|Bushman|2005|p=455}}; {{Harvtxt|Widmer|2000|pp=70–90}}.</ref> Both [[God the Father]] and [[Jesus]] were distinct beings with physical bodies, but the [[Holy Spirit]] was a "personage of Spirit."<ref>{{Harvtxt|Roberts|1909|p=325}}.</ref> Through the gradual acquisition of knowledge,<ref>{{Harvtxt|Larson|1978|p=7 (online ver.)}}.</ref> those who were [[second anointing|sealed to their exaltation]] could eventually become coequal with God.<ref>{{Harvtxt|Widmer|2000|p=119}}.</ref> The ability of humans to progress to godhood implied a vast hierarchy of gods.<ref>{{Harvtxt|Widmer|2000|p=119}}; {{Harvtxt|Bushman|2005|p=535}}.</ref> Each of these gods, in turn, would rule a kingdom of inferior intelligences, and so forth in an eternal hierarchy.<ref>{{Harvtxt|Bushman|2005|pp=455–56, 535–37}}.</ref> The opportunity to achieve godhood extended to all humanity; those who died with no opportunity to accept [[Latter Day Saint movement|Latter Day Saint]] theology could achieve godhood by accepting its benefit in the afterlife through [[baptism for the dead]].<ref>{{Harvtxt|Bushman|2005|p=422}}.</ref> Children who died in their innocence were guaranteed to rise at the [[resurrection]] and rule as gods without maturing to adulthood.<ref>{{Harvtxt|Larson|1978|p=15 (online ver.)}}.</ref> Apart from those who committed the [[eternal sin]], Smith taught that even the wicked and disbelieving would achieve a [[degrees of glory|degree of glory]] in the afterlife,<ref>{{Harvtxt|Bushman|2005|p=199}}.</ref> where they would serve those who had achieved godhood.<ref>{{Harvtxt|Bushman|2005|p=443}}.</ref> ===Religious authority and ritual=== {{See also|Priesthood (Latter Day Saints)|Freemasonry and the Latter Day Saint movement}} Smith's teachings were rooted in [[dispensationalism|dispensational]] [[Restorationism (Christian primitivism)|restorationism]].<ref>{{Harvtxt|Brooke|1994|p=33}}.</ref> He taught that the [[Church of Christ (Latter Day Saints)|Church of Christ]] restored through him was a [[end time|latter-day]] [[Restoration (Latter Day Saints)|restoration]] of the [[early Christianity|early Christian]] faith, which had been lost in a [[Great Apostasy|great apostasy]].<ref>{{Harvtxt|Remini|2000|p=84}}.</ref> At first, Smith's church had little sense of hierarchy, Smith's religious authority being derived from visions and revelations.<ref>{{Harvtxt|Quinn|1994|p=7}} (describing Smith's earliest earliest authority as [[charismatic authority]]).</ref> Though Smith did not claim exclusive prophethood,<ref>{{Harvtxt|Quinn|1994|pp=7–8}}.</ref> an early revelation designated him as the only prophet allowed to issue commandments "as [[Moses]]."<ref>{{Harvtxt|Bushman|2005|pp=121, 175}}; {{Harvtxt|Phelps|1833|p=67}} ("[N]o one shall be appointed to receive commandments and revelations in this church, excepting my servant Joseph, for he receiveth them even as Moses.").</ref> This religious authority encompassed economic and political as well as spiritual matters. For instance, in the early 1830s, he temporarily instituted a form of [[religious communism]], called the [[United Order]], requiring Saints to [[law of consecration|consecrate]] all their property to the church.<ref>{{Harvtxt|Brodie|1972|pp=106, 112, 121–22}}.</ref> He also envisioned that [[theocracy|theocratic]] institutions he established would have a role in the world-wide political organization of the [[Millennialism|Millennium]].<ref>{{Harvtxt|Quinn|1994|pp=111–12, 115}} (describing the expected role of the [[Council of Fifty]]).</ref> By the mid-1830s, Smith began teaching a hierarchy of three [[priesthood (Latter Day Saints)|priesthoods]] ([[Melchizedek priesthood (Latter Day Saints)|Melchizedek]], [[Aaronic priesthood|Aaronic]], and [[Patriarchal priesthood|Patriarchal]]),<ref>{{Harvtxt|Quinn|1994|pp=27–34}}; {{Harvtxt|Bushman|2005|pp=264–65}}.</ref> each of them a continuation of biblical priesthoods through [[lineal succession (Latter Day Saints)|patrilineal succession]] or ordination by biblical figures appearing in visions.<ref>{{Harvtxt|Quinn|1994|p=7}}.</ref> Upon introducing the Melchizedek or "High" Priesthood in 1831,<ref>{{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.").</ref> Smith taught that its recipients would be "endowed with power from on high," thus fulfilling a need for a greater holiness and an authority commensurate with the New Testament [[Apostle (Christian)|apostles]].<ref>{{harvtxt|Prince|1995|pp=19, 115–116, 119}} (noting influence of[[Sidney Rigdon]] in developing this idea); [[Gospel of Luke]] 24:49 ([[Authorized King James Version]]) ("And, behold, I send the promise of my Father upon you; but tarry ye in the city of Jerusalem until ye be endowed with power from on high.").</ref> This doctrine of [[Endowment (Latter Day Saints)|endowment]] evolved through the 1830s,<ref>{{Harvtxt|Prince|1995|pp=31–32, 121–31}} (outlining evolution of the endowment idea in 1833 and 1836).</ref> until in 1842, the [[Endowment (Mormonism)|Nauvoo endowment]] included an elaborate ceremony containing symbolism similar to that of [[Freemasonry]].<ref>{{Harvtxt|Ostling|Ostling|1999|pp=194–95}}; {{Harvtxt|Prince|1995|p=146}}.</ref> The endowment was extended to women in 1843,<ref>{{Harvtxt|Prince|1995|p=140}}.</ref> though Smith never clarified whether women could be ordained to priesthood offices.<ref>{{Harvtxt|Prince|1995|p=201}}.</ref> Smith taught that the High Priesthood's endowment of heavenly power included the [[sealing (Mormonism)|sealing]] powers of [[Elijah]], allowing High Priests to effect binding consequences in the afterlife.<ref>{{Harvtxt|Brooke|1994|pp=30, 194–95, 203, 208}} (Smith introduced the sealing power in 1831 as part of the High Priesthood, and then attributed this power to [[Elijah]] after he appeared in an 1836 vision in the [[Kirtland Temple]]).</ref> For example, this power would enable [[baptism for the dead|proxy baptisms for the dead]]<ref>{{Harvtxt|Brooke|1994|pp=221, 242–43}}.</ref> and [[Celestial marriage|priesthood marriages]] that would be effective into the afterlife.<ref>{{Harvtxt|Brooke|1994|pp=236}}.</ref> Elijah's sealing powers also enabled the [[second anointing]], or "fulness{{sic}} of the priesthood"<ref>{{Harvtxt|Brooke|1994|p=256}}.</ref> which, according to Smith, sealed married couples to their [[exaltation (Mormonism)|exaltation]], thus virtually guaranteeing their eternal godhood.<ref>{{Harvtxt|Brooke|1994|p=294}} ("The ritual of the second anointing...granted a virtually unconditional promise of divinity in the celestial kingdom."); {{Harvtxt|Bushman|2005|pp=497–98}} (The second anointing ceremony "was Joseph's attempt to deal with the theological problem of assurance" of one's eternal life).</ref> ===Theology of family=== {{See also|Origin of Latter Day Saint polygamy}} During the early 1840s, Smith unfolded a theology of family relations called the "New and Everlasting Covenant"<ref>{{Harvtxt|Roberts|1909|pp=502–07}} (1842 revelation describing the New and Everlasting Covenant).</ref> that superseded all earthly bonds.<ref>{{Harvtxt|Foster|1981|pp=161–62}}.</ref> He taught that outside the Covenant, marriages were simply matters of contract,<ref>{{Harvtxt|Foster|1981|pp=161–62}} (quoting a source stating that in Smith's view, sex within earthly marriages was not sinful if the marriage was cemented by bonds of love and affection, but sex could be sinful even within marriage if the partners were alienated from each other).</ref> and Mormons outside the Covenant would be mere ministering angels to those within, who would be gods.<ref name="Foster 1981 145">{{Harvtxt|Foster|1981|p=145}}.</ref> To fully enter the Covenant, a man and woman must participate in a "[[endowment (Mormonism)|first anointing]]", a "[[sealing (Mormonism)|sealing]]" ceremony, and a "[[second anointing]]".<ref>{{Harvtxt|Bushman|2005|pp=497–98}} (those who were married eternally were then "sealed by the Holy Spirit of Promise" through the second anointing); {{Harvtxt|Brooke|1994|pp=256–57}}.</ref> When fully sealed into the Covenant, Smith said that no sin nor [[blasphemy]] (other than the [[eternal sin]]) could keep them from their [[exaltation (Mormonism)|"exaltation,"]] that is, their godhood in the afterlife.<ref>{{Harvtxt|Roberts|1909|pp=502–03}}; {{Harvtxt|Bushman|2005|pp=497–98}} (the [[second anointing]] provided a guarantee that participants would be exalted even if they sinned); {{Harvtxt|Brooke|1994|p=257}}.</ref> According to Smith, only one person on earth at a time—in this case, Smith—could possess this power of sealing.<ref>{{Harvtxt|Roberts|1909|pp=501}} ("I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this Priesthood are conferred.")</ref> Smith taught that the highest [[exaltation (Mormonism)|exaltation]] would be achieved through "[[Mormonism and polygamy|plural marriage]]" ([[polygamy]]),<ref>{{Harvtxt|Foster|1981|pp=206–11}}; {{Harvtxt|Compton|1997|pp=11, 22–23}}; {{Harvtxt|Smith|2008|pp=356}}; {{Harvtxt|Brooke|1994|p=255}}; {{Harvtxt|Brodie|1971|p=300}}; {{Harvtxt|Bushman|2005|p=443}} (noting that a modern Mormon interpretation of Smith's 1843 polygamy revelation ties both polygamy an monogamy to degrees of exaltation).</ref> which was the ultimate manifestation of this New and Everlasting Covenant.<ref>{{Harvtxt|Bloom|1992|p=108}} (polygamy and consequent progression towards godhood were "the true essence of becoming a Latter-day Saint, the heart of Mormon religion making.").</ref> Plural marriage allowed an individual to transcend the angelic state and become a god<ref>{{Harvtxt|Bloom|1992|p=105}}.</ref> by accelerating the expansion of one's heavenly kingdom.<ref>{{Harvtxt|Foster|1981|p=145}} ("[I]f marriage with one wife...could bring eternal progression and ultimate godhood for men, then multiple wives in this life and the next would accelerate the process, in line with God's promise to Abraham that his seed eventually would be as numerous as the sand on the sea shore."); {{Harvtxt|Brodie|1971|p=300}} ("[I]f a man went to heaven with ten wives, he would have more than ten-fold the blessings of a mere monogamist, for all the children begotten through these wives would enhance his kingdom.").</ref> Smith taught and practiced this doctrine secretly but publicly denied it.<ref>{{Harvtxt|Brodie|1971|pp=185–86, 246, 307, 321, 344, 374, 377}}; {{Harvtxt|Bushman|2005|p=491}} (Smith denied he was advocating polygamy).</ref> Nevertheless, Smith taught that once he revealed the doctrine to any man or woman, failure to practice it would be to risk God's wrath.<ref>{{Harvtxt|Roberts|1909|pp=501, 507}} ("[A]ll those who have this law revealed unto them must obey the same;...and if ye abide not that covenant, then ye are damned." If a polygamist husband "teaches unto [his wife] the law of my Priesthood as pertaining to these things, then shall she believe and administer unto him, or she shall be destroyed, saith the Lord your God, for I will destroy her."); {{Harvtxt|Bushman|2005|p=438}} (noting the 1843 revelation about being "damned," and Smith's statements that unless he started to marry plural wives, an angel would slay him); {{Harvtxt|Brodie|1971|p=342}} (The 1843 revelation "threatened destruction to any wife who refused to accept the new law".)</ref> ===History and eschatology=== Smith taught that during a [[Great Apostasy]], the [[Bible]] had degenerated from its original inerrant form, and the "abominable church," led by [[Satan]], had perverted true Christianity.<ref>{{Harvtxt|Hullinger|1992|p=154}}.</ref> He viewed himself as the latter-day prophet who [[Restoration (Latter Day Saints)|restored]] those lost truths via the [[Book of Mormon]]<ref>{{Harvtxt|Hullinger|1992|p=154-54}} (describing how the Book of Mormon solved various 19th century biblical controversies).</ref> and later revelations. He described the Book of Mormon as a literal "history of the origins of the [[Indigenous peoples of the Americas|Indians]]."<ref>{{Harvtxt|Bushman|2005|p=94}}; {{Harvtxt|Roberts|1902|p=315}} ("The Book of Mormon is a record of the forefathers of our western tribes of Indians.").</ref> The book called the Indians "[[Lamanite]]s," a people descended from [[Israelite]]s who had left [[Jerusalem]] in 600 BCE<ref>{{Harvtxt|Smith|1830|p=51}} ([[Jesus]] "cometh according to the words of the angel, in six hundred years from the time my father left Jerusalem."); {{Harvtxt|Phelps|1833|p=41}} ("Lamanites are a remnant" of the Jews).</ref> and whose skin pigmentation was a curse for their sinfulness.<ref>{{Harvtxt|Brodie|1971|p=43}}; {{Harvtxt|Smith|1830|p=73}} (God "caused the cursing to come upon them... because of their iniquity.... [W]herefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people, therefore the Lord God did cause a skin of blackness to come upon them.").</ref> Though Smith first identified Mormons as [[gentile]]s, he began teaching in the 1830s that the Mormons, too, were literal [[Israelite]]s.<ref>{{Harvtxt|Brooke|1994|pp=213–14}} (arguing that the shift occurred after 1832 and may have related to [[Oliver Cowdery]]'s failed mission to the Missouri "[[Lamanite]]s"); {{Harvtxt|Shipps|1985|pp=82–83}} (arguing that the identification of the Saints as literal Israelites was in place prior to 1838).</ref> Smith also claimed to have regained lost truths of sacred history through his revelations and [[Joseph Smith Translation of the Bible|revision of the Bible]]. For example, he taught that the [[Garden of Eden]] had been located in [[Jackson County, Missouri]], that Eve's partaking of the fruit was part of God's plan,<ref> 2 Nephi 2:22-25</ref> that [[Adam]] had practiced [[baptism]], that the descendants of [[Cain]] were "black,"<ref>{{Harvtxt|Hill|1977|p=385}} (citing [[Book of Moses]] 7:22).</ref> that [[Enoch (ancestor of Noah)|Enoch]] had built a [[Zion (Latter Day Saints)|city of Zion]] so perfect that it was [[Translation (Mormonism)|taken to heaven]],<ref>{{Harvtxt|Bushman|2005|pp=138–41}}.</ref> that [[Egypt]] was discovered by the [[Egyptus|daughter of Ham]],<ref>{{Harvtxt|Bushman|2005|p=288}}.</ref> that the descendants of [[Ham (son of Noah)|Ham]] were denied the [[Patriarchal Priesthood|patriarchal right of priesthood]],<ref>{{Harvtxt|Bushman|2005|p=288}}; {{Harvtxt|Hill|1977|p=385}}.</ref> that [[Abraham]] had discovered [[astronomy|astronomical]] truths by peering into a [[Urim and Thummim (Latter Day Saints)|Urim and Thummim]],<ref>{{Harvtxt|Bushman|2005|pp=453–55}}.</ref> that [[King David]] had been denied his [[exaltation (Mormonism)|godhood]] because of his sin, and that [[John the Apostle]] would walk the earth until the [[Second Coming]] of [[Jesus]].<ref>{{Harvtxt|Bushman|2005|p=74}}.</ref> Smith declared that he would be one of the instruments in fulfilling [[Nebuchadnezzar]]'s [[Daniel 2|statue vision]] in the [[Book of Daniel]]: that he was the stone that would destroy secular government without "sword or gun" <ref>{{Harvtxt|Bushman|2005|pp=521}}.</ref> , which would then be replaced with a theocratic [[Council of Fifty|Kingdom of God]].<ref>{{Harvtxt|Brodie|1971|pp=356–57}}; {{Harvtxt|Bushman|2005|p=521}}; {{Harvtxt|Bloom|1992|p=90}} (Smith identified himself as the stone).</ref> Smith taught that this political kingdom would be multidenominational and [[theodemocracy|"democratic"]] so long as the people chose wisely; but there would be no elections.<ref>{{Harvtxt|Bushman|2005|pp=522–23}}.</ref> [[Jesus]] would appear during the [[Millennium]] as the ultimate ruler. Following a thousand years of peace, [[Judgment Day]] would be followed by a final [[resurrection]], when all humanity would be assigned to one of three [[Degrees of Glory|heavenly kingdoms]].<ref>{{Harvtxt|Bushman|2005|pp=521, 536–37}}.</ref> ===Political views=== {{See also|Theodemocracy||Mormonism and violence|Law of Consecration}} Smith ran for [[President of the United States]] in 1844, campaigning as "General Joseph Smith" because he had earlier been appointed [[Lieutenant General]] of the [[Nauvoo Legion]]. Smith considered the [[United States Constitution]], and especially the [[United States Bill of Rights|Bill of Rights]], to be inspired by God and "the Saints' best and perhaps only defense."<ref>{{Harvtxt|Bushman|2005|p=377}}.</ref> He believed a strong central government crucial to the nation's well-being but thought [[democracy]] better than [[tyranny]]—although he also taught that a [[theocracy|theocratic]] [[monarchy]] was the ideal form of government.<ref>{{Harvtxt|Bushman|2005|p=522}}.</ref> In foreign affairs, Smith was an [[expansionism|expansionist]], though he viewed "expansionism as brotherhood."<ref>{{Harvtxt|Bushman|2005|p=516}}: "If Texas petitions Congress to be adopted among the sons of liberty, give her the right hand of fellowship; and refuse not the same friendly grip to Canada and Mexico."</ref> Smith favored a strong [[central bank]] and high [[tariff]]s to protect American business and agriculture. He disfavored imprisonment of convicts except for murder, preferring efforts to reform criminals through labor; he also opposed [[court-martial|courts-martial]] for [[desertion|military deserters]]. He supported [[capital punishment]] but opposed [[hanging]],<ref>{{Harvtxt|Roberts|1902|p=435}}.</ref> preferring [[execution by firing squad]] or [[decapitation|beheading]] in order to "spill [the criminal's] blood on the ground, and let the smoke thereof ascend up to God."<ref>{{Harvtxt|Roberts|1909|p=296}}.</ref> Despite having published a pro-[[slavery]] essay in 1836,<ref>{{Harvtxt|Bushman|2005|pp=289, 327–28}} (the essay "exhibited the conventional prejudiced of his day in asserting that blacks were cursed with servitude by a 'decree of Jehovah.'"); {{Harvtxt|Hill|1977|p=381}} (noting that Smith did not want to be identified as an abolitionist, even when he disfavored [[slavery]]).</ref> Smith later strongly opposed slavery.<ref>{{Harvtxt|Bushman|2005|p=289}}; {{Harvtxt|Hill|1977|pp=380, 383}} (citing 1833 revelation stating that "it is not right that any man should be in bondage one to another").</ref> During his presidential campaign, he proposed abolishing slavery by 1850 and compensating slaveholders<ref>{{Harvtxt|Hill|1977|p=384}}.</ref> through sale of public lands.<ref>{{Harvtxt|Bushman|2005|pp=516, 327–28}}. Smith also proposed cutting congressional pay from eight to two dollars per day and requiring only two representatives per million people, thus reducing the number of representatives in the [[United States House of Representatives|House]] to forty.</ref> Smith did not believe blacks to be genetically inferior to whites;<ref>{{Harvtxt|Bushman|2005|p=289}}; {{Harvtxt|Hill|1977|pp=384–85}}.</ref> he welcomed both freemen and slaves into the church and even ordained free black members into the [[Priesthood (Latter Day Saints)|priesthood]].<ref>{{Harvtxt|Bushman|2005|p=289}}; {{Harvtxt|Hill|1977|pp=381–82, 85}}.</ref> But he opposed baptizing slaves without permission of their masters, and he opposed [[miscegenation]].<ref>{{Harvtxt|Bushman|2005|p=289}}; {{Harvtxt|Hill|1977|p=379}}.</ref> ===Ethics and behavior=== Smith said his ethical rule was, "When the Lord commands, do it";<ref>{{Harvtxt|Roberts|1904|p=170}}.</ref> and by issuing revelations, Smith supplemented biblical imperatives with new directives. One of these revelations, called the "[[Word of Wisdom]]," was framed not as a commandment, but as a recommendation. Coming at a time of [[temperance]] agitation,<ref>{{Harvtxt|Brodie|1971|p=166}}; {{Harvtxt|Bushman|2005|p=212}} (revelation "came at a time when temperance and food reforms were flourishing in the United States").</ref> the guideline recommended that Saints avoid "strong" alcoholic drinks, wine (except [[Sacrament (Latter Day Saints)|sacramental]] wine), tobacco, meat (except in times of famine or cold weather), and "hot drinks."<ref>{{Harvtxt|Smith|1835|loc=sec. LXXX, 207-08}}</ref> Smith and other contemporary church leaders did not always follow this counsel.<ref>{{Harvtxt|Brodie|1971|p=289}} (Smith drank wine "with relish" and noted his drinking in his journal "without apology."); {{Harvtxt|Bushman|2005|p=213}} ("Joseph drank tea and a glass of wine from time to time."); {{Harvtxt|Ostling|1999|pp=177–78}} (Smith "himself liked a nip every now and then, especially at weddings." His own [[Joseph Smith Mansion House|Mansion House]], which operated a hotel, maintained a fully stocked barroom, and Nauvoo also had a brewery that advertised in the church newspaper." According to Smith's fellow prisoner John Taylor, "the prophet requested and drank wine at Carthage Jail the night before his was murdered in 1844.").</ref> In 1831, Smith taught that those who kept the laws of God had "no need to break the laws of the land."<ref>{{Harvtxt|Phelps|1833|p=135}}.</ref> Nevertheless, beginning in the mid-1830s and into the 1840s, as the Mormon people became involved in conflicts with the Missouri and Illinois state governments, Smith taught that "congress has no power to make a law that would abridge the rights of my religion," and that they were not under the obligation to follow laws they deemed as being contrary to their "religious privilege."<ref>{{Harvtxt|Quinn|1994|p=88}}.</ref> He also taught that: <blockquote>that which is wrong under one circumstance, may be and often is, right under another. God said thou shalt not kill—at another time he said thou shalt utterly destroy. This is the principle on which the government of heaven is conducted—by revelation adapted to the circumstances in which the elders of the kingdom are placed. Whatever God requires is right...even things which may be considered abominable to all those who do not understand the order of heaven.<ref>{{Harvtxt|Quinn|1994|p=112}} (quoting a letter Smith wrote to the 19 year old daughter of [[Sidney Rigdon]] to justify Smith's polygamous proposal to her).</ref></blockquote> Smith may thus have felt justified in promoting polygamy despite its violation of both traditional ethical standards and the criminal law.<ref>{{Harvtxt|Quinn|1994|pp=88–89}}.</ref> In 1842 Smith published the "Articles of Faith," a short document later canonized, which declared that members of the church believed in "honoring, obeying, and sustaining the law." <ref> 12th Article of Faith. Pearl of Great Price.</ref> ==Legacy== ===Impact=== Smith's teachings and practices aroused considerable antagonism. As early as 1829, newspapers dismissed Smith as a fraud.<ref>{{Harvtxt|Bushman|2005|pp=82–83, 88–89}} (describing the editorial reaction to the publication of the Book of Mormon); {{Harvtxt|Brodie|1971|pp=16–17}}.</ref> Disaffected Saints periodically accused him of mishandling money and property<ref>{{Harvtxt|Bushman|2005|pp=178–79, 247, 332, 336–40}}; {{Harvtxt|Remini|2002|pp=109–10}}; {{Harvtxt|Brodie|1971|pp=207, 368–69}}; {{Harvtxt|Hill|1977|p=216}}; {{Harvtxt|Ostling|Ostling|1999|p=14}}.</ref> and of practicing polygamy.<ref>{{Harvtxt|Bushman|2005|pp=323–25, 660–61}}; {{Harvtxt|Brodie|1971|pp=181–82, 369–71}}; {{Harvtxt|Hill|1977|p=188}}; {{Harvtxt|Van Wagoner|1992|p=39}}; {{Harvtxt|Ostling|Ostling|1999|p=14}}.</ref> Smith played a role in provoking an 1838 outbreak of violence in Missouri that resulted in the expulsion of the Saints from that state.<ref>{{Harv|Bushman|2005|pp=345, 357, 365–367}}; {{Harvtxt|Brodie|1971|pp=225–27}}; {{Harvtxt|Remini|2002|pp=133–34}}; {{Harvtxt|Quinn|1994|pp=96–97}}.</ref> He was twice imprisoned for alleged treason,<ref>{{Harvtxt|Bushman|2005|pp=369, 547}}; {{Harvtxt|Brodie|1971|pp=223, 248, 388}}.</ref> the second time falling victim to angry militiamen who stormed the jail.<ref>{{Harvtxt|Bushman|2005|p=550}}.</ref> Smith continues to be criticized by [[Evangelicalism|evangelical Christians]] who argue that he was either a liar or lunatic.<ref>Richard J. Mouw, ''The Possibility of Joseph Smith: Some Evangelical Probings'' in {{Harvtxt|Neilson|Givens|2008}} at 189.</ref> Despite the controversy Smith aroused, he attracted thousands of devoted followers before his death in 1844<ref>{{Harvtxt|Brodie|1971|p=380}}.</ref> and millions within a century.<ref>{{Harvtxt|Brodie|1971|p=15}}.</ref> He is widely seen as one of the most charismatic and religiously most inventive figures of American history.<ref>{{Harvtxt|Bloom|1992|pp=96–99}} (Smith "surpassed all Americans, before or since, in the possession and expression of what could be called the religion-making imagination," and had [[charisma]] "to a degree unsurpassed in American history".); {{Harvtxt|Abanes|2003|p=7}} (noting that even Smith's harshest critics acknowledge his inventive genius); {{Harvtxt|Persuitte|2000|p=1}} (calling Smith "one of the most controversial and enigmatic figures ever to appear in American history").</ref> These followers regard Smith as a prophet and apostle of at least the stature of [[Moses]], [[Elijah]], [[Saint Peter|Peter]] and [[Paul the Apostle|Paul]].<ref>{{Harvtxt|Widmer|2000|p=97}}; {{Harvtxt|Shipps|1985|p=37}} (making comparisons with [[Moses]] (law-giver), [[Joshua]] (commander of the "armies of Israel"), and [[Solomon]] (king)); {{Harvtxt|Bushman|2005|p=xx}} (describing Smith as "a biblical-style prophet—one who spoke for God with the authority of Moses or Isaiah."); {{Harvtxt|Brodie|1971|p=vii}} (noting that "[i]n official Mormon biographies he has been made a prophet of greater stature than Moses").</ref> Indeed, because of his perceived role in [[restoration (Latter Day Saints)|restoring]] the true faith prior to the [[Millennium]], and because he was the "choice [[seer stone (Latter Day Saints)|seer]]" who would bring the lost [[Israelite]]s to their salvation,<ref>{{Harvtxt|Brodie|1971|pp=72–73, 116–17}} (noting the "choice seer" prophecies in the [[Book of Mormon]] and Smith's [[Joseph Smith Translation of the Bible|revision of the Bible]]); {{Harvtxt|Smith|1830|pp=66–67}} (claiming that the [[Joseph (son of Jacob)|biblical Joseph]] prophesied, "A seer shall the Lord my God raise up, who shall be a choice seer unto the fruit of my loins... And his name shall be called after me; and it shall be after the name of his father. And he shall be like unto me; for the thing, which the Lord shall bring forth by his hand, by the power of the Lord shall bring my people unto salvation.").</ref> modern Mormons regard Smith as second in importance only to Jesus.<ref>{{Harvtxt|Bushman|2005|p=558}} (quoting a tribute to Smith, probably by [[John Taylor (Mormon)|Taylor]], stating that Smith "has done more, (save Jesus only,) for the salvation of men in this world, than any other man that ever lived in it."); {{Citation|last=Smith|first=Joseph Fielding|authorlink=Joseph Fielding Smith|title=The Historical Background of the Prophet Joseph Smith|journal=Improvement Era|date=December 1941|page=717}} ("No prophet since the days of Adam, save, of course, our Redeemer, has been given a greater mission.").</ref> {{Infobox Awards | title = | halign = center | award1 = {{multiple image | align = center | direction = horizontal | header = Buildings named in honor of Joseph Smith | header_align = center | header_background = | footer = | footer_align = left/right/center | footer_background = | width = | image1 = JSMB main.jpg | width1 = 164 | caption1 = The [[Joseph Smith Memorial Building]] in [[Salt Lake City]] | image2 = BYU_JSB.jpg | width2 = 145 | caption2 = The [[Joseph Smith Building]] on the campus of [[Brigham Young University]] }} }} During his lifetime, Smith's role in the Latter Day Saint religion was comparable to that of [[Muhammad]] in early [[Islam]].<ref>{{Citation|last=Weber|first=Max|authorlink=Max Weber|title=Economy and society: an outline of interpretive sociology|volume=1|publisher=University of California Press|year=1978|isbn=0520035003|page=446}} (In his role as the founder of Mormonism, Smith "resembled, even in matters of detail, Muhammad."); {{Harvtxt|Brodie|1971|p=230}} (speech dated October 14, 1838 at the Far West town square, in which Smith called himself "a second [[Muhammad|Mohammed]]"); {{Harvtxt|Bushman|2005|p=352}}.</ref> After his death, the Saints believed he had died to seal the testimony of his faith and considered him a [[martyr]].<ref>{{Harvtxt|Brodie|1971|pp=396–97}}.</ref> His theological importance within the [[Latter Day Saint movement]] then only increased.<ref name="Widmer 2000 98">{{Harvtxt|Widmer|2000|p=98}}.</ref> [[Mormon]] Of all Smith's visions, Saints gradually came to regard his [[First Vision]] as the most important<ref>{{Harvtxt|Smith|Mulholland|Thompson|Phelps|Richards|1839–1843|p=3}}. This vision was generally unknown to early Latter Day Saints. ''See'' {{Harvtxt|Bushman|2005|p=39}} (story was unknown to most early converts); {{Harvtxt|Allen|1966|p=30}} (the first vision received only limited circulation in the 1830s). However, the vision story gained increasing theological importance within the [[Latter Day Saint movement]] beginning roughly a half century later. ''See'' {{Harvtxt|Shipps|1985|pp=30–32}}; {{Harvtxt|Allen|1966|pp=43–69}}; {{Harvtxt|Quinn|1998|p=176}} ("Smith's first vision became a missionary tool for his followers only after Americans grew to regard modern visions of God as unusual.").</ref> because it inaugurated his prophetic calling and character.<ref>{{Harvtxt|Allen|1966|pp=43–44}} ("Next to the resurrection of Christ, nothing holds a more central place in modern Mormon thought than" the [[First Vision]].... The most sacred event in church history, a belief in its literal reality is fundamental to belief in [[Mormonism]] itself."); {{Harvtxt|Shipps|1985|pp=9, 32}} (First Vision came to be regarded as the "initial episode in Mormon history," and "emerged as a symbol that could keep the slain Mormon leader at center stage"); {{Harvtxt|Widmer|2000|p=105}}.</ref> [[Memorials]] to Smith include the [[Joseph Smith Memorial Building]] in [[Salt Lake City|Salt Lake City, Utah]], and the [[Joseph Smith Building]] on the campus of [[Brigham Young University]]. ===Religious denominations=== {{See also|Latter Day Saint movement| Succession crisis}} Smith's death resulted in further [[schism (religion)|schism]].<ref>{{Harvtxt|Quinn|1994|p=143}}; {{Harvtxt|Brodie|1971|p=398}}.</ref> Smith had proposed several ways to choose his successor,<ref>{{Harvtxt|Quinn|1994|p=143}} ("He proposed more than one way for a member of the First Presidency to succeed him, left the relative priority of the founding quorums in an ambiguous balance, performed secret ordinations, and suggested more than one method by which a brother or son might succeed him."); {{Harvtxt|Shipps|1985|pp=83–84}} (discussing several of the succession options).</ref> but while a prisoner in [[Carthage, Illinois|Carthage]], it was too late to clarify his preference.<ref>{{Harvtxt|Quinn|1994|p=143}}.</ref> Smith's brother [[Hyrum Smith|Hyrum]], had he survived, would have had the strongest claim,<ref>{{Harvtxt|Quinn|1994|p=213}} (after Smith was crowned king, Hyrum referred to himself as "[[President of the Church]]"), and [[Brigham Young]] agreed Hyrum would have been the natural successor.</ref> followed by Joseph's brother [[Samuel H. Smith (Latter Day Saints)|Samuel]], who died mysteriously a month after his brothers.<ref>{{Harvtxt|Quinn|1994|pp=152–54, 213}}; {{Harvtxt|Bushman|2005|p=555}}.</ref> Another brother, [[William Smith (Latter Day Saints)|William]], was unable to attract a sufficient following.<ref>{{Harvtxt|Quinn|1994|pp=213–26}}; {{Harvtxt|Bushman|2005|p=555}} (William Smith "made a bid for the Church presidency, but his unstable character kept him from being a serious contender".).</ref> Smith's sons [[Joseph Smith III|Joseph III]] and [[David Hyrum Smith|David]] also had claims, but Joseph III was too young and David was yet unborn.<ref>{{Harvtxt|Quinn|1994|pp=226–41}} (outlining the sons' claims and noting, "Even [[Brigham Young]] acknowledged the claims of [[lineal succession (Latter Day Saints)|patrilineal succession]] and as a result never argued that the [[Quorum of the Twelve|Quorum of Twelve]] had exclusive right of succession."); {{Harvtxt|Ostling|Ostling|1999|p=42}}.</ref> The [[Council of Fifty]] had a theoretical claim to succession, but it was a secret organization.<ref>{{Harvtxt|Quinn|1994|pp=192–98}} (before his death, Smith had charged the Fifty with the responsibility of establishing the [[Millennialism|Millennial]] kingdom in his absence; the [[Quorum of Twelve]] would eventually claim this "charge" as their own).</ref> Some of Smith's ordained successors, such as [[Oliver Cowdery]] and [[David Whitmer]], had left the church.<ref>{{Harvtxt|Quinn|1994|pp=187–91}}.</ref> The two strongest succession candidates were [[Sidney Rigdon]], the senior member of the [[First Presidency]], and [[Brigham Young]], senior member of the [[Quorum of the Twelve]]. Most of the Saints voted for Young,<ref>{{Harvtxt|Bushman|2005|pp=556–57}}.</ref> who led his faction to the [[Utah Territory]] and incorporated [[The Church of Jesus Christ of Latter-day Saints]], whose membership surpassed 13 million members in 2007.<ref>[http://www.deseretnews.com/article/1,5143,695242682,00.html?pg=4 Desert News] "Addressing the New Mission Presidents Seminar on June 24, President Hinckley announced that LDS Church membership had reached 13 million." See also: {{Citation |url=http://lds.org/conference/talk/display/0,5232,23-1-851-9,00.html |title=Statistical Report, 2007 |accessdate=2008-04-14 |last=Watson |first=F. Michael |year=2008 |month=April |publisher=http://www.lds.org |archivedate= |quote=Total Membership: 13,193,999 }}</ref> Rigdon's followers are known as [[Rigdonite]]s.<ref>{{Harvtxt|Bushman|2005|pp=557}}. The largest existing [[Rigdonite]]church is the [[Church of Jesus Christ (Bickertonite)]].</ref> Most of Smith's family and several [[Book of Mormon witnesses]] temporarily followed [[James J. Strang]],<ref>{{Harvtxt|Quinn|1994|p=211}}; {{Harvtxt|Bushman|2005|p=556}} (Strang followed Smith's example of producing revelations with a [[seer stone (Latter Day Saints)|seer stone]], saying an angel had ordained him, translating scripture from buried plates, having himself crowned as theocratic king, and practicing [[Mormonism and polygamy|polygamy]]). Strang's current followers consist of the tiny [[Church of Jesus Christ of Latter Day Saints (Strangite)]].</ref> who based his claim on a forged [[letter of appointment]],<ref>{{Harvtxt|Quinn|1994|p=210}}; {{Harvtxt|Bushman|2005|p=555}}.</ref> but Strang's following largely dissipated after his assassination in 1856.<ref>{{Harvtxt|Quinn|1994|p=211}}; {{Harvtxt|Bushman|2005|p=556}} (Strang followed Smith's example of producing revelations with a [[seer stone (Latter Day Saints)|seer stone]], saying an angel had ordained him, translating scripture from buried plates, having himself crowned as theocratic king, and practicing [[Mormonism and polygamy|polygamy]]).</ref> Other Saints followed [[Lyman Wight]]<ref>{{Harvtxt|Quinn|1994|pp=198–203}}.</ref> and [[Alpheus Cutler]].<ref>{{Harvtxt|Quinn|1994|pp=203–09}}.</ref> Many members of these smaller groups, including most of Smith's family, eventually coalesced in 1860 under the leadership of [[Joseph Smith III]] and formed what was known for more than a century as the Reorganized Church of Jesus Christ of Latter Day Saints (now [[Community of Christ]]), which now has about 250,000 members. {{As of|2010}}, adherents of the [[religious denomination|denominations]] originating from Joseph Smith's teachings number approximately 14 million. ===Family and descendants=== {{See also|List of the wives of Joseph Smith, Jr.| Children of Joseph Smith, Jr.}} [[File:EmmaSmith.jpg|thumb|left|upright|alt=Portrait of Emma Smith| [[Emma Hale|Emma Hale Smith]] married Joseph Smith in 1827. Up until Joseph Smith's death in 1844, both denied that Joseph ever practiced [[polygamy]].]] Smith wed [[Emma Hale Smith]] in January 1827. She gave birth to seven children, the first three of whom (a boy Alvin in 1828 and twins Thaddeus and Louisa on 30 April 1831) died shortly after birth. When the twins died, the Smiths adopted twins, [[Julia Murdock Smith|Julia]] and Joseph,<ref>{{Harvtxt|Brodie|1971|pp=110–11}}.</ref> whose mother had recently died in childbirth. (Joseph died of [[measles]] in 1832.)<ref>The adopted twins were born of Julia Clapp Murdock and [[John Murdock (Mormon)|John Murdock]]</ref> Joseph and Emma Smith had four sons who lived to maturity: [[Joseph Smith III]] (November 6, 1832), Frederick Granger Williams Smith (June 29, 1836), [[Alexander Hale Smith]] (June 2, 1838), and [[David Hyrum Smith]] (November 17, 1844, born after Joseph's death). {{As of|2011}}, DNA testing has provided no evidence that Smith fathered any children from women other than Emma.<ref>{{cite article | title = Research focuses on Smith family | date = 2005-05-28 | work = [[Deseret News]] | url = http://deseretnews.com/dn/view/0,1249,600137517,00.html }}; {{cite article | title = DNA tests rule out 2 as Smith descendants: Scientific advances prove no genetic link | date = 2007-11-10 | work = [[Deseret News]] | url = http://deseretnews.com/article/1,5143,695226318,00.html }}; name=Perego>{{Citation | last = Perego | first = Ugo A. | last2 = Myers | first2 = Natalie M. | last3 = Woodward | first3 = Scott R. | title = Reconstructing the Y-Chromosome of Joseph Smith, Jr.: Genealogical Applications | journal = [[Journal of Mormon History]] | volume = 32 | date = Summer 2005 | url = http://mha.wservers.com/pubs/TOC/05_July_Journal_TOC.pdf |format=PDF | issue = 2}} Although Bushman suggested that Smith had married twenty-seven other women, there is no DNA evidence that Smith fathered any children by any woman other than Emma. Bushman, 493; Compton, 4–7; Remini, 153-54; Brodie, "The Plural Wives of Joseph Smith," Appendix C in ''No Man Knows My History'', 2nd ed. (New York: Knopf, 1971), 457–88. Remini, 153. Brodie guessed that there might have been as many as 48 plural wives, but succeeding scholars have considered her numbers exaggerated. Remini said that the true number might have been as high as eighty-four, although many of these might have been "simply sacred sealings for eternity." Remini, 153. Smith's biography in the ''Encyclopedia of Mormonism'', 3: 1337, says that Smith took at least twenty-eight plural wives. On her deathbed, Emma Smith denied that her husband had ever practiced polygamy.''Church History'', 3: 355–356.</ref> Throughout her life and on her deathbed, Emma Smith frequently denied that her husband had ever taken additional wives.<ref>''Church History'', 3: 355–356.</ref> Emma never denied Joseph's prophetic gift or her belief in the Book of Mormon. ==See also== {{Portal box|Biography|Book of Mormon|Latter-day Saints}} * [[Chronology of Joseph Smith, Jr.]] * [[Controversies regarding Mormonism]] * [[Criticism of Joseph Smith Jr.]] * [[History of the Latter Day Saint movement]] * [[Joseph Smith: Prophet of the Restoration|Joseph Smith: Prophet of the Restoration (film)]] * "[[Praise to the Man]]" * [[Smith Family|Smith Political and Civic Family]] * [[The Joseph Smith Papers]] {{-}} ==Notes== {{Reflist|colwidth=30em}} <!-- Dead note "lindsay-danites": see {{Citation | author=Lindsay, Jeff | title=Quick Answer: Who Were the Danites? | work=LDS FAQ | url=http://www.jefflindsay.com/LDSFAQ/FQ_Danites.shtml#danites | accessmonthday=August 22 | accessdate=2005}} --> <!-- Dead note "histrcjclds-2-26": {{Citation | title=Church History Volume 2, Chapter 26|work=History of the Reorganized Church of Jesus Christ of Latter Day Saints|url= http://www.centerplace.org/history/ch/v2ch26.htm|accessmonthday = August 22 |accessdate=2005}} --> ==References== {{Refbegin|colwidth=30em}} *{{Citation | first=Richard | last=Abanes | authorlink=Richard Abanes | title=One Nation Under Gods: A History of the Mormon Church | publisher=Thunder's Mouth Press | year=2003 | isbn=1568582838 }} *{{Citation | last = Allen | first = James B. | authorlink = James B. Allen (historian) | title = The Significance of Joseph Smith's "First Vision" in Mormon Thought | journal = [[Dialogue: A Journal of Mormon Thought]] | date = Autumn 1966 | pages = 29–46 | volume = 1 | issue = 3 | url = https://dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V01N03_31.pdf }}. *{{Citation | last1=Arrington | first1=Leonard | author1-link=Leonard J. Arrington | last2=Bitton | first2=Davis | author2-link=Davis Bitton | title=The Mormon Experience | publisher=[[University of Illinois Press]] | year=1992 | isbn =0252062361 }}. *{{Citation | last1=Avery | first1=V.T. | last2=Newell | first2=L.K. | title=The Lion and the Lady: Brigham Young and Emma Smith | journal=Utah Historical Quarterly | volume=48 | year=1980 | page=81 | issue=1 | url=http://utah.ptfs.com/awweb/main.jsp?flag=browse&smd=1&awdid=4# }}. *{{Citation | editor-last=Bergera | editor-first=Gary James | title=Line Upon Line: Essays on Mormon Doctrine | publication-place=Salt Lake City | publisher=Signature Books | year=1989 }}. *{{Citation | last = Bloom | first = Harold | author-link = Harold Bloom | title = The American Religion: The Emergence of the Post-Christian Nation | publisher = [[Simon & Schuster]] | publication-place = New York | edition = 1st | year = 1992 | isbn = 9780671679972 }}. *{{Citation | last=Booth | first=Ezra | authorlink=Ezra Booth | title=Mormonism—Nos. VIII–IX (Letters to the editor) | journal=The Ohio Star | volume=2 | issue=49 | date=December 8, 1831 | page=1 | url=http://www.sidneyrigdon.com/dbroadhu/OH/miscohio.htm#120831 }}. *{{Citation | last = Brodie | first = Fawn M. | author-link = Fawn M. Brodie | title = [[No Man Knows My History: The Life of Joseph Smith]] | publisher = [[Alfred A. Knopf|Knopf]] | publication-place = New York | edition=2nd | year = 1971 | isbn=0-394-46967-4 }}. *{{Citation | last=Brooke | given=John L. | title=The Refiner's Fire: The Making of Mormon Cosmology, 1644–1844 | year=1994 | publisher=Cambridge University Press | publication-place=Cambridge }}. *{{Citation | last=Bushman | first=Richard Lyman | authorlink=Richard Bushman | title=[[Joseph Smith: Rough Stone Rolling]] | year=2005 | place=New York | publisher=[[Alfred A. Knopf|Knopf]] | isbn=1400042704 }}. *{{Citation | last=Clark | first=John A. | year=1842 | title=Gleanings by the Way | place=Philadelphia | publisher=W.J. & J.K Simmon | url=http://books.google.com/?id=Q-sQAAAAIAAJ }}. *{{Citation | last=Compton | first=Todd | author-link=Todd Compton | title=In Sacred Loneliness: The Plural Wives of Joseph Smith | publisher = [[Signature Books]] | location = Salt Lake City | year = 1997 | isbn = 1-56085-085-X }}. *{{Citation | last = Foster | first = Lawrence | title = Religion and Sexuality: The Shakers, the Mormons, and the Oneida Community | publisher = [[Oxford University Press]] | year= 1981 | place = New York | isbn = 9780252011191 }}. *{{Citation | last=Harris | first=Martin | author-link=Martin Harris (Latter Day Saints) | title=Mormonism—No. II | journal=Tiffany's Monthly | volume=5 | year=1859 | pages=163–170 | url= http://en.wikisource.org/enwiki/w/index.php?title=Tiffany%27s_Monthly/volume_5/Number_4/Mormonism--No._II&oldid=314353 | issue=4 }}. *{{Citation | last=Hill | first=Donna | title = Joseph Smith: The first Mormon | year = 1977 | place = Garden City, New York | publisher = Doubleday & Co. | isbn=0-385-00804-X }}. *{{Citation | last=Hill | first=Marvin S. | authorlink=Marvin S. Hill | title=Joseph Smith and the 1826 Trial: New Evidence and New Difficulties | journal=[[BYU Studies]] | volume=12 | issue=2 | year=1976 | pages=1–8 | url = http://byustudies.byu.edu/showTitle.aspx?title=5004 }}. *{{Citation | last=Hill | first=Marvin S. | authorlink=Marvin S. Hill | title=Quest for Refuge: The Mormon Flight from American Pluralism | year=1989 | publisher=[[Signature Books]] | publication-place=Salt Lake City, Utah | url=http://www.signaturebookslibrary.org/quest/acknowledgements.htm }}. *{{Citation | last=Howe | first=Eber Dudley | author-link=Eber Dudley Howe | title=[[Mormonism Unvailed: Or, A Faithful Account of that Singular Imposition and Delusion, from its Rise to the Present Time]] | place=[[Painesville, Ohio]] | publisher=Telegraph Press | year=1834 | url = http://books.google.com/books?id=KXJNAAAAYAAJ }}. *{{Citation | last=Hullinger | first=Robert N. | title=Joseph Smith's Response to Skepticism | year=1992 | publisher=Signature Books | publication-place=Salt Lake City, Utah | url=http://www.signaturebookslibrary.org/skeptic/preface.htm }}. *{{Citation | last=Jessee | first=Dean | author-link=Dean C. Jessee | title=Joseph Knight's Recollection of Early Mormon History | journal=[[BYU Studies]] | volume=17 | issue=1 | year=1976 | page=35 | url=http://byustudies.byu.edu/showTitle.aspx?title=5264 }}. *{{Citation | last=Lapham | first=<nowiki>[La]</nowiki>Fayette | title=Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates | journal=Historical Magazine <nowiki>[second series]</nowiki> | volume=7 | year=1870 | pages=305–309 | url= http://en.wikisource.org/enwiki/w/index.php?title=Historical_Magazine_%28second_series%29/Volume_7/May_1870/Interview_with_the_Father_of_Joseph_Smith&oldid=314358 }}. *{{Citation | last=Larson | first=Stan | title=The King Follett Discourse: A Newly Amalgamated Text | journal=BYU Studies | volume=18 | issue=2 | year=1978 | pages=193–208 | url=http://byustudies.byu.edu/showTitle.aspx?title=5321 }}. *{{Citation | last1=Lewis | first1=Joseph | last2=Lewis | first2=Hiel | title=Mormon History | periodical=Amboy Journal | volume=24 | issue=5 | date=April 30, 1879 | pages=1 | url = http://www.sidneyrigdon.com/dbroadhu/IL/miscill3.htm#043079 }}. *{{Citation | last=Mack | first=Solomon | title=A Narraitve <nowiki>[sic]</nowiki> of the Life of Solomon Mack | publisher=Windsor: Solomon Mack | year=1811 | url=http://olivercowdery.com/texts/1811Mack.htm }}. *{{Citation | last1= Marquardt | first1= H. Michael | last2=Walters | first2=Wesley P | title= Inventing Mormonism | year= 1994 | publisher= Signature Books | isbn= 1-56085-108-2 }}. * {{Citation | last = Marquardt | first = H. Michael | title = The Joseph Smith Revelations: Text and Commentary | publisher = [[Signature Books]] | year =1999 | isbn = 9781560851264 }}. *{{Citation | last = Marquardt | first = H. Michael | title = The Rise of Mormonism: 1816–1844 | publisher = Xulon Press | location = Grand Rapids, MI | year = 2005 | pages = 632 | isbn = 1597814709 }}. *{{Citation | last=Matzko | first=John | author-link=John A. Matzko | title=The Encounter of the Young Joseph Smith with Presbyterianism | journal=[[Dialogue: A Journal of Mormon Thought]] | volume=40 | issue=3 | year=2007 | pages=68–84 | url=https://dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V40N03_78.pdf }}. *{{Citation | last=Morgan | first=Dale | author-link=Dale Morgan | title=Dale Morgan on Early Mormonism: Correspondence and a New History | editor-last=Walker | editor-first=John Phillip | year=1986 | publisher=Signature Books | publication-place=Salt Lake City, Utah | url=http://www.signaturebookslibrary.org/dalemorgan/cover.htm }}. *{{Citation | editor1-last=Neilson | editor1-first=Reid Larkin | editor2-last=Givens | editor2-first=Terryl | title=Joseph Smith Jr.: reappraisals after two centuries | year=2008 | publisher=Oxford University Press | isbn=0195369785 }}. *{{Citation | last=Newell | first=Linda King | author-link=Linda King Newell | last2=Avery | first2=Valeen Tippetts | author2-link=Valeen Tippetts Avery | title= [[Mormon Enigma: Emma Hale Smith]] | edition = 2nd | publisher=[[University of Illinois Press]] | year=1994 | isbn = 0252062914 }}. *{{Citation | last1=Ostling | first1=Richard | last2=Ostling | first2=Joan K. | author1-link=Richard and Joan Ostling | author2-link=Richard and Joan Ostling | title=Mormon America: The Power and the Promise | publisher=HarperSanFrancisco | publication-place=San Francisco | year=1999 | isbn=0-06-066371-5 }}. *{{Citation | last=Persuitte | first=David | title=Joseph Smith and the origins of the Book of Mormon | year=2000 | publisher=McFarland & Co. | publication-place=Jefferson, North Carolina | isbn=0-7864-0826-X }}. *{{Citation | editor-last=Phelps | editor-first=W.W. | editor-link=W. W. Phelps (Mormon) | title=[[A Book of Commandments, for the Government of the Church of Christ]] | place =[[Independence, Missouri|Zion]] | publisher = [[William Wines Phelps]] & Co. | year=1833 | url=http://www.irr.org/mit/BOC/default.html }}. *{{Citation | last=Prince | first=Gregory A | year=1995 | title=Power From On High: The Development of Mormon Priesthood | publisher=Signature Books | publication-place=Salt Lake City | isbn=1-56085-071-X }}. *{{Citation | last=Quinn | first=D. Michael | author-link=D. Michael Quinn | title=The Mormon Hierarchy: Origins of Power | publisher=[[Signature Books]] | publication-place=Salt Lake City | year=1994 | isbn=1-56085-056-6 }}. *{{Citation | last=Quinn | first=D. Michael | author-link=D. Michael Quinn | title=Early Mormonism and the Magic World View | publisher=[[Signature Books]] | publication-place=Salt Lake City | edition=2nd | year=1998 | isbn=1-56085-089-2 }}. *{{Citation | last=Remini | given=Robert V. | author-link=Robert V. Remini | title=Joseph Smith: A Penguin Life | year=2002 | publisher=Penguin Group | publication-place=New York | isbn=0-670-03083-X }}. *{{Citation | editor-last=Roberts | editor-first=B. H. | editor-link=B. H. Roberts | title=History of the Church of Jesus Christ of Latter-day Saints | volume=1 | publisher=[[Deseret News]] | place=Salt Lake City | year=1902 | url=http://books.google.com/?id=EylEIEiOmZAC }}. *{{Citation | editor-last=Roberts | editor-first=B. H. | editor-link=B. H. Roberts | title=History of the Church of Jesus Christ of Latter-day Saints | volume=2 | publisher=[[Deseret News]] | place=Salt Lake City | year=1904 | url=http://books.google.com/?id=0C7iJwjgUTEC }}. *{{Citation | editor-last=Roberts | editor-first=B. H. | editor-link=B. H. Roberts | title=History of the Church of Jesus Christ of Latter-day Saints | volume=3 | publisher=[[Deseret News]] | place=Salt Lake City | year=1905 | url=http://books.google.com/?id=m2bEVgSvbS8C }}. *{{Citation | editor-last=Roberts | editor-first=B. H. | editor-link=B. H. Roberts | title=History of the Church of Jesus Christ of Latter-day Saints | volume=5 | publisher=[[Deseret News]] | place=Salt Lake City | year=1909 | url=http://books.google.com/?id=vLgUAAAAYAAJ }}. *{{Citation | last=Shipps | first=Jan | title=Mormonism: The Story of a New Religious Tradition | year=1985 | publisher=University of Illinois Press | publication-place=Chicago | isbn=0-252-01417-0 }}. *{{Citation | last=Smith | first=George D. | title=Nauvoo Roots of Mormon Polygamy, 1841–46: A Preliminary Demographic Report | journal=[[Dialogue: A Journal of Mormon Thought]] | volume=27 | issue=1 | year=1994 | page=1 | url=https://dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V27N01_13.pdf }}. *{{Citation | last=Smith | first=George D | title=Nauvoo Polygamy: "...but we called it celestial marriage" | year=2008 | publisher=Signature Books | publication-place=Salt Lake City, Utah | isbn=978-1560852018 }}. *{{Citation | last = Smith | first = Joseph, Jr. | year = 1830 | title = The Book of Mormon: An Account Written by the Hand of Mormon, Upon Plates Taken from the Plates of Nephi | place = Palmyra, New York | publisher = [[E. B. Grandin]] | url = http://www.inephi.com/Search.htm }}. See [[Book of Mormon]]. *{{Citation | last=Smith | first=Joseph, Jr. | chapter=History of the Life of Joseph Smith | year=1832 | chapter-url = http://en.wikisource.org/enwiki/w/index.php?title=History_of_the_Life_of_Joseph_Smith&oldid=314384 | editor-last=Jessee | editor-first=Dean C | editor-link=Dean C. Jessee | title = Personal Writings of Joseph Smith | place = Salt Lake City | publisher = [[Deseret Book]] | isbn=1-57345-787-6 | publication-date = 2002 }}. *{{Citation | last1=Smith | first1=Joseph, Jr. | last2=Mulholland | first2=James | last3=Thompson | first3=Robert B. | author3-link=Robert B. Thompson | last4=Phelps | first4=William W. | author4-link=W. W. Phelps (Mormon) | last5=Richards | first5=Willard | author5-link=Willard Richards | year=1839–1843 | chapter=History of the Church, Ms. A–1 | editor-last=Jessee | editor-first=Dean C | editor-link=Dean C. Jessee | title = Personal Writings of Joseph Smith | publisher = [[Deseret Book]] | publication-place=Salt Lake City | publication-date = 2002 | isbn=1-57345-787-6 | chapter-url = http://en.wikisource.org/enwiki/w/index.php?title=History_of_the_Church/A-1&oldid=399581 }}. *{{Citation | editor1-last = Smith | editor1-first = Joseph, Jr. | editor2-last = Cowdery | editor2-first = Oliver | editor2-link = Oliver Cowdery | editor3-last = Rigdon | editor3-first = Sidney | editor3-link = Sidney Rigdon | editor4-last = Williams | editor4-first = Frederick G. | author4-link = Frederick G. Williams | title=Doctrine and Covenants of the Church of the Latter Day Saints: Carefully Selected from the Revelations of God | place=Kirtland, Ohio | publisher=F. G. Williams & Co | year=1835 | url=http://www.irr.org/mit/BOC/default.html }}. See [[Doctrine and Covenants]]. *{{Citation | last=Smith | first=Joseph, Jr. | title=Church History [Wentworth Letter] | journal=[[Times and Seasons]] | volume=3 | issue=9 | pages=706–10 | date=1 March 1842 | url=http://www.centerplace.org/history/ts/v3n09.htm#706 }}. See [[Wentworth letter]]. *{{Citation | last=Smith | first=Lucy Mack | author-link=Lucy Mack Smith | title=Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations | place=Liverpool | publisher=S.W. Richards | year=1853 | url=http://contentdm.lib.byu.edu/u?/NCMP1820-1846,17387 }}. See [[The History of Joseph Smith by His Mother]] *{{Citation | last=Tucker | first=Pomeroy | authorlink=Pomeroy Tucker | title=Origin, Rise and Progress of Mormonism | place=New York | publisher=D. Appleton | year=1867 | url=http://books.google.com/?id=resQAAAAIAAJ }}. *{{Citation | last=Turner | first=Orsamus | title=History of the Pioneer Settlement of Phelps and Gorham's Purchase, and Morris' Reserve | place=[[Rochester, New York]] | publisher=William Alling | year=1852 | url=http://books.google.com/?id=TUX698v8KGkC }}. *{{Citation | last1=Van Wagoner | first1=Richard S. | authorlink=Richard S. Van Wagoner | last2=Walker | first2=Steven C. | title=Joseph Smith: The Gift of Seeing | journal=[[Dialogue: A Journal of Mormon Thought]] | volume=15 | issue=2 | date=Summer 1982 | pages=48–68 | url=https://dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V15N02_50.pdf }}. *{{Citation | last = Van Wagoner | first = Richard S. | authorlink=Richard S. Van Wagoner | title = Mormon Polygamy: A History | publisher = [[Signature Books]] | publication-place=[[Salt Lake City]] | year = 1992 | edition = 2 | isbn=978-0941214797 }}. *{{Citation | last=Vogel | first=Dan | author-link=Dan Vogel | title=The Locations of Joseph Smith's Early Treasure Quests | journal=[[Dialogue: A Journal of Mormon Thought]] | volume=27 | issue=3 | year=1994 | pages=197–231 | url=https://dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V27N03_211.pdf }}. *{{Citation | last=Vogel | first=Dan | author-link=Dan Vogel | title=Joseph Smith: The Making of a Prophet | year=2004 | publisher=Signature Books | location=Salt Lake City, UT | isbn=1-56085-179-1 }}. *{{Citation | last=Widmer | first=Kurt | title=Mormonism and the Nature of God: A Theological Evolution, 1830–1915 | publication-place=Jefferson, N.C. | publisher=McFarland | year=2000 }}. {{Refend}} ==External links== {{Wikiquote}} {{wikisource author|Joseph Smith, Jr.}} * {{commons category-inline|Joseph Smith, Jr.}} * {{gutenberg author| id=Joseph+Smith | name=Joseph Smith, Jr.}} * [http://www.josephsmithpapers.org/ JosephSmithPapers.org]&nbsp;– An LDS Church project compiling [[primary source|primary]] documents relating to Joseph Smith {{Normdaten|LCCN=n/79/006976}} {{LDS|show}} {{LDSApostles}} {{LDScouncil50}} {{LDSPresidents}} {{CofCpresidents}} {{Persondata <!-- Metadata: see [[Wikipedia:Persondata]]. --> | NAME = Smith, Joseph, Jr. | ALTERNATIVE NAMES = | SHORT DESCRIPTION = | DATE OF BIRTH = December 23, 1805 | PLACE OF BIRTH = | DATE OF DEATH = June 27, 1844 | PLACE OF DEATH = }} {{DEFAULTSORT:Smith, Joseph, Jr.}} [[Category:1805 births]] [[Category:1844 deaths]] [[Category:American abolitionists]] [[Category:American Latter Day Saints]] [[Category:American militia generals]] [[Category:American murder victims]] [[Category:American religious leaders]] [[Category:Angelic visionaries]] [[Category:Book of Mormon witnesses]] [[Category:City founders]] [[Category:Editors of Latter Day Saint publications]] [[Category:Founders of religions]] [[Category:History of the Latter Day Saint movement]] [[Category:Joseph Smith, Jr.| ]] [[Category:Latter Day Saint martyrs]] [[Category:Mayors of places in Illinois]] [[Category:People from Windsor County, Vermont]] [[Category:Prophets in Mormonism]] [[Category:Smith family]] [[Category:United States presidential candidates, 1844]] [[Category:Victims of religiously motivated violence in the United States]] [[Category:Nauvoo Legion]] [[Category:Christian socialists]] [[Category:Prophet–Presidents of the Community of Christ]] [[Category:People murdered in Illinois]] [[Category:Presidents of The Church of Jesus Christ of Latter-day Saints]] [[Category:Members of the Council of Fifty of The Church of Jesus Christ of Latter-day Saints]] [[Category:Apostles of The Church of Jesus Christ of Latter-day Saints]] [[af:Joseph Smith]] [[ar:جوزيف سميث]] [[an:Joseph Smith, Jr.]] [[ast:Joseph Smith (fíu)]] [[bcl:Joseph Smith, Jr.]] [[bi:Josef Smit]] [[bg:Джоузеф Смит]] [[ca:Joseph Smith (fill)]] [[ceb:Joseph Smith, Jr.]] [[cs:Joseph Smith]] [[cy:Joseph Smith]] [[da:Joseph Smith]] [[de:Joseph Smith]] [[es:Joseph Smith (hijo)]] [[eo:Joseph Smith]] [[ext:Joseph Smith Jr.]] [[eu:Joseph Smith (semea)]] [[fa:ژوزف اسمیت]] [[fr:Joseph Smith]] [[fy:Joseph Smith]] [[gd:Joseph Smith Jr]] [[gl:Joseph Smith]] [[ko:조지프 스미스 주니어]] [[haw:Josepa Samika]] [[hr:Joseph Smith]] [[io:Joseph Smith, Jr.]] [[ilo:Joseph Smith, Jr.]] [[id:Joseph Smith, Jr.]] [[ia:Joseph Smith]] [[is:Joseph Smith]] [[it:Joseph Smith]] [[he:ג'וזף סמית' הבן]] [[pam:Joseph Smith Jr.]] [[sw:Joseph Smith, Kijana]] [[la:Iosephus Smith]] [[lv:Džozefs Smits]] [[jbo:djosef.smit]] [[lmo:Joseph Smith]] [[hu:Joseph Smith]] [[mg:Joseph Smith]] [[mwl:Joseph Smith Jr.]] [[fj:Josefa Simici]] [[nl:Joseph Smith]] [[ja:ジョセフ・スミス・ジュニア]] [[no:Joseph Smith]] [[oc:Joseph Smith, Jr]] [[pl:Joseph Smith]] [[pt:Joseph Smith Jr.]] [[ty:Iosepha Semita]] [[ro:Joseph Smith, Jr.]] [[ru:Смит, Джозеф]] [[sm:Iosefa Samita]] [[sq:Joseph Smith]] [[simple:Joseph Smith, Jr.]] [[sk:Joseph Smith]] [[szl:Joseph Smith]] [[fi:Joseph Smith]] [[sv:Joseph Smith]] [[tl:Joseph Smith, Jr.]] [[to:Siosefa Sāmita]] [[tr:Joseph Smith, Jr.]] [[uk:Джозеф Сміт]] [[zh:約瑟·斯密]]'
Whether or not the change was made through a Tor exit node (tor_exit_node)
0
Unix timestamp of change (timestamp)
1308958939
Retrieved from "https://en.wikipedia.org/wiki/Special:AbuseLog/4960470"