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Revision as of 14:04, 12 November 2014

  1. REDIRECTTemplate:Test3

Response to claims made in "Chapter 7: Woe In Ohio"


Claims made in "Chapter 6: No rest for the Righteous"
A FAIR Analysis of:
One Nation Under Gods
A work by author: Richard Abanes
 Claims made in "Chapter 8: Big Trouble In Little Missouri"
Smith decided to solve his economic dilemma by establishing a bank for the purpose of land speculation.
—One Nation Under Gods, p. 135. (paperback edition)
∗       ∗       ∗

127 epigraph, 527n1 (PB) - David Whitmer said that Joseph Smith claimed that "[s]ome revelations are of God: some revelations are of man: and some revelations are of the devil"

The author(s) of One Nation Under Gods make(s) the following claim:

David Whitmer said that Joseph Smith claimed that "[s]ome revelations are of God: some revelations are of man: and some revelations are of the devil"

Author's sources:
  • David Whitmer, An Address to All Believers in Christ, 31.
  • DC 46꞉7

FAIR's Response

Question: How does David Whitmer's account of the attempt to sell the Book of Mormon copyright compare to those of the eyewitnesses?

Book of Mormon Central, KnoWhy #556: Why Did Joseph Smith Attempt to Secure the Book of Mormon Copyright in Canada? (Video)

Whitmer's account is at variance in several ways with Hiram Page’s account

Whitmer's account is at variance in several ways with Hiram Page’s account. Whitmer gets the destination city in Canada wrong (he says Toronto, the other accounts, and the revelation itself, say Kingston) and he did not correctly identify all of the participants (he identified Hiram Page and Oliver Cowdery, while Page noted Joseph Knight and Josiah Stowell). Note that the text of the revelation itself finally clears up the issue of exactly who the revelation was directed to,

...it Pleaseth me that Oliver Cowderey Joseph Knight Hyram Pagee & Josiah Stowel shall do my work in this thing...

Page, an eyewitness, makes no mention at disappointment in Joseph Smith, nor is there any mention of a "false prophecy"

Page also makes no mention or even a hint at disappointment in Joseph Smith, nor is there an accusation that the trip was based upon a "false prophecy," so naturally no subsequent "revelation" is noted by Page explaining the mission’s failure.

In Whitmer’s 1887 account we learn for the first time of the supposed post-mission revelation where Joseph Smith is told that some revelations are from God, some from devils, some from men. This account is in all likelihood a fabrication. Unlike his consistent, life-long statements concerning the witness of the Gold Plates, this account, which is probably a second-hand retelling of events 57 years after their occurrence, suddenly appears and is wrong on several of the documentable facts, as well as being inconsistent with the first-hand testimony of Hiram Page, given 40 years earlier than Whitmer and by comparison much closer to the actual event.


Question: How did Latter-day Saint scholars respond to the attempt to sell the Book of Mormon copyright prior to Page's letter coming to light?

Book of Mormon Central, KnoWhy #556: Why Did Joseph Smith Attempt to Secure the Book of Mormon Copyright in Canada? (Video)

B.H. Roberts expressed doubt as to the accuracy of the story, and suggested that David Whitmer may not have recalled all of the details correctly

The letter from 1848 by Hiram Page was not publically available until the 20th Century. As a result, various LDS responses to the accounts by Whitmer and McLellin of necessity must explain why the apparent anomalous revelation does not make Joseph Smith a fallen prophet. Such was the case when B.H. Roberts expressed doubt as to the accuracy of the story, and suggested that David Whitmer may not have recalled all of the details correctly, yet went on to address the claim anyway. Roberts concluded:

Does that circumstance vitiate his claim as a prophet? No; the fact remains that despite this circumstance there exists a long list of events to be dealt with which will establish the fact of divine inspiration operating upon the mind of this man Joseph Smith. The wisdom frequently displayed, the knowledge revealed, the predicted events and the fulfilment thereof, are explicable upon no other theory than of divine inspiration giving guidance to him. [1]

As it happens, the passage of time and the uncovering of additional information has vindicated that confidence.


127-8, 528n5 (PB)

Claim
  • Did Joseph say that "[f]ifty-six years should wind up the scene" before the second coming of Jesus Christ?

Author's source(s)
Response

128-9, 528n10 (PB)

Claim
  • Were the revelations published in the 1835 Doctrine and Covenants "amended, added to, excised, and in some cases assigned different historical settings" as claimed by Michael Marquardt?

Author's source(s)
  • H. Michael Marquardt, The Joseph Smith Revelations: Text & Commentary, xv.
Response

129, 529n14-15 (PB)

Claim
  • Did Joseph break Ohio law by marrying Newel Knight to "undivorced Lydia G. Baily," despite having no license to perform marriages in Ohio?

Author's source(s)
Response
  •  The author's claim is false: No law was broken, and marriage certificates were issued by the state of Ohio; no license was required to perform marriages, since any religious leader had a right to perform marriages in Ohio.
  • Ohio marriages illegal?

129, 529n17 (PB)

Claim
  • Did Joseph perform marriages for people who had not obtained marriage licenses from the State of Ohio?
  • Does History of the Church claim that instead, they were only married "according to the rules and regulations of the Church of the Latter-day Saints?"

Author's source(s)
Response

129, 529n16 (PB)

Claim
  • Was Kirtland, as Fawn Brodie claimed, "full of converts who had left behind them spouses who could not be persuaded to join the church?"

Author's source(s)
Response
  • The author includes a direct, attributed quote from Brodie's book, however, this upon examining the source one finds that this is only Brodie's own opinion—She does not provide a source to back up this claim.

529n16 (PB)

Claim
  •  Author's quote: Disruptions of the family unit and marriage break-ups are often seen among religious groups termed "cults."
  •  Author's quote: [E]x-Mormons have reported that LDS leaders/counselors commonly encourage divorce when the spouse of a faithful Mormon forsakes the faith."

Author's source(s)
  • No sources provided for this claim.
Response
  •  The author's claim is false: Church leaders do not advise divorce under these circumstances.
  • Note that the author takes the opportunity to classify the Church as a "cult" based upon this supposition.
  • Loaded and prejudicial language

130, 530n22 (PB)

Claim
  • Did Levi Lewis claim that Joseph tried to seduce Eliza Winters in 1830?

Author's source(s)
  • Levi Lewis, Susquehanna Register, May 1, 1834 reprinted in Howe, Mormonism Unvailed, 268.
Response

131, 530n23-24 (PB)

Claim
  • Were LDS men encouraged to take plural wives "of the Lamanites and Nephites" in order to make them "white, delightsome and just?"

Author's source(s)
Response

132 (PB)

Claim
  •  Author's quote: "Although Smith never took any Lamanites as wives, he did begin establishing what would gradually become a fairly large harem of young girls and women taken from his flock of 'white and delightsome' disciples."

Author's source(s)
  • No source provided.
Response

132, 530-531n29-36 (PB) - Joseph's first polyamous marriage was with Fanny Alger

Claim
Joseph's first polyamous marriage was with Fanny Alger.

Author's source(s)

Response
 FAIR WIKI EDITORS: Check sources


Contents
Articles about Plural marriage
Doctrinal foundation of plural marriage
Introduction of plural marriage
Plural marriage in Utah
End of plural marriage

What do we know about Joseph Smith's first plural wife Fanny Alger?

There are no first-hand accounts of the relationship between Joseph Smith and Fanny Alger

One of the wives about whom we know relatively little is Fanny Alger, Joseph's first plural wife, whom he came to know in early 1833 when she stayed at the Smith home as a house-assistant of sorts to Emma (such work was common for young women at the time). There are no first-hand accounts of their relationship (from Joseph or Fanny), nor are there second-hand accounts (from Emma or Fanny's family). All that we do have is third hand (and mostly hostile) accounts, most of them recorded many years after the events.

Unfortunately, this lack of reliable and extensive historical detail leaves much room for critics to claim that Joseph Smith had an affair with Fanny and then later invented plural marriage as way to justify his actions which, again, rests on dubious historical grounds. The problem is we don't know the details of the relationship or exactly of what it consisted, and so are left to assume that Joseph acted honorably (as believers) or dishonorably (as critics).

There is some historical evidence that Joseph Smith knew as early as 1831 that plural marriage would be restored, so it is perfectly legitimate to argue that Joseph's relationship with Fanny Alger was such a case. Mosiah Hancock (a Mormon) reported a wedding ceremony; and apostate Mormons Ann Eliza Webb Young and her father Chauncery both referred to Fanny's relationship as a "sealing." Ann Eliza also reported that Fanny's family was very proud of Fanny's relationship with Joseph, which makes little sense if it was simply a tawdry affair. Those closest to them saw the marriage as exactly that—a marriage.

Did Joseph Smith marry Fanny Alger as his first plural wife in 1833?

Joseph Smith met Fanny Alger in 1833 when she was a house-assistant to Emma

Joseph Smith came to know Fanny Alger in early 1833 when she stayed at the Smith home as a house-assistant to Emma. Neither Joseph nor Fanny ever left any first-hand accounts of their relationship. There are no second-hand accounts from Emma or Fanny's family. All that we do have is third hand accounts from people who did not directly observe the events associated with this first plural marriage, and most of them recorded many years after the events.

Joseph said that the "ancient order of plural marriage" was to again be practiced at the time that Fanny was living with his family

Benjamin F. Johnson stated that in 1835 he had "learned from my sister’s husband, Lyman R. Sherman, who was close to the Prophet, and received it from him, 'that the ancient order of Plural Marriage was again to be practiced by the Church.' This, at the time did not impress my mind deeply, although there lived then with his family (the Prophet’s) a neighbor’s daughter, Fannie Alger, a very nice and comely young woman about my own age, toward whom not only myself, but every one, seemed partial, for the amiability for her character; and it was whispered even then that Joseph loved her."[2]

Joseph asked the brother-in-law of Fanny's father to make the request of Fanny's father, after which a marriage ceremony was performed

Mosiah Hancock discusses the manner in which the proposal was extended to Fanny, and states that a marriage ceremony was performed. Joseph asked Levi Hancock, the brother-in-law of Samuel Alger, Fanny’s father, to request Fanny as his plural wife:

Samuel, the Prophet Joseph loves your daughter Fanny and wishes her for a wife. What say you?" Uncle Sam says, "Go and talk to the old woman [Fanny’s mother] about it. Twill be as she says." Father goes to his sister and said, "Clarissy, Brother Joseph the Prophet of the most high God loves Fanny and wishes her for a wife. What say you?" Said she, "Go and talk to Fanny. It will be all right with me." Father goes to Fanny and said, "Fanny, Brother Joseph the Prophet loves you and wishes you for a wife. Will you be his wife?" "I will Levi," said she. Father takes Fanny to Joseph and said, "Brother Joseph I have been successful in my mission." Father gave her to Joseph, repeating the ceremony as Joseph repeated to him.[3]

How could Joseph and Fanny have been married in 1831 if the sealing power had not yet been restored?

There is historical evidence that Joseph Smith knew as early as 1831 that plural marriage would be restored

There is historical evidence that Joseph Smith knew as early as 1831 that plural marriage would be restored. Mosiah Hancock (a Mormon) reported a wedding ceremony in Kirtland, Ohio in 1833.

Apostate Mormons Ann Eliza Webb Young and her father Chauncery both referred to Fanny's relationship as a "sealing." Ann Eliza also reported that Fanny's family was very proud of Fanny's relationship with Joseph, which makes little sense if it was simply a tawdry affair. Those closest to them saw the marriage as exactly that—a marriage.

Joseph and Fanny's marriage was a plural marriage, not an eternal marriage

Some have wondered how the first plural marriages (such as the Alger marriage) could have occurred before the 1836 restoration of the sealing keys in the Kirtland temple (see D&C 110). This confusion occurs because we tend to conflate several ideas. They were not all initially wrapped together in one doctrine:

  1. plural marriage - the idea that one could be married (in mortality) to more than one woman: being taught by 1831.
  2. eternal marriage - the idea that a man and spouse could be sealed and remain together beyond the grave: being taught by 1835.
  3. "celestial" marriage - the combination of the above two ideas, in which all marriages—plural and monogamous—could last beyond the grave via the sealing powers: implemented by 1840-41.

Thus, the marriage to Fanny would have occurred under the understanding #1 above. The concept of sealing beyond the grave came later. Therefore, the marriage of Joseph and Fanny would have been a plural marriage, but it would not have been a marriage for eternity.

Perhaps it is worth mentioning that priesthood power already gave the ability to ratify certain ordinances as binding on heaven and earth (D&C 1:8), that the sealing power was given mention in earlier revelations such as Helaman 10:7, and that the coming of Elijah and his turning of the hearts of children and fathers was prophesied in 3 Nephi 25:5-6. This supports the view that it is unlikely that Joseph was just making up the sealing power and priesthood power extemporaneously to justify getting married to Fanny and having sexual relations with her.

Did some of Joseph Smith's associates believe that he had an affair with Fanny Alger?

Oliver Cowdery perceived the relationship between Joseph and Fanny as a "dirty, nasty, filthy affair"

Some of Joseph's associates, most notably Oliver Cowdery, perceived Joseph's association with Fanny as an affair rather than a plural marriage. Oliver, in a letter to his brother Warren, asserted that "in every instance I did not fail to affirm that which I had said was strictly true. A dirty, nasty, filthy affair of his and Fanny Alger's was talked over in which I strictly declared that I had never deserted from the truth in the matter, and as I supposed was admitted by himself."[4]

Gary J. Bergera, an advocate of the "affair" theory, wrote:

I do not believe that Fanny Alger, whom [Todd] Compton counts as Smith’s first plural wife, satisfies the criteria to be considered a "wife." Briefly, the sources for such a "marriage" are all retrospective and presented from a point of view favoring plural marriage, rather than, say, an extramarital liaison…Smith’s doctrine of eternal marriage was not formulated until after 1839–40. [5]

There are several problems with this analysis. While it is true that sources on Fanny are all retrospective, the same is true of many early plural marriages. Fanny's marriage has more evidence than some. Bergera says that all the sources about Fanny's marriage come "from a point of view favoring plural marriage," but this claim is clearly false.

Even hostile accounts of the relationship between Joseph and Fanny report a marriage or sealing

For example, Fanny's marriage was mentioned by Ann Eliza Webb Young, a later wife of Brigham Young's who divorced him, published an anti-Mormon book, and spent much of her time giving anti-Mormon, anti-polygamy lectures. Fanny stayed with Ann Eliza's family after leaving Joseph and Emma's house, and both Ann Eliza and her father Chauncey Webb [6] refer to Joseph's relationship to Fanny as a "sealing." [7] Eliza also noted that the Alger family "considered it the highest honor to have their daughter adopted into the prophet's family, and her mother has always claimed that she [Fanny] was sealed to Joseph at that time." [8] This would be a strange attitude to take if their relationship was a mere affair. And, the hostile Webbs had no reason to invent a "sealing" idea if they could have made Fanny into a mere case of adultery.

It seems clear, then, that Joseph, Fanny's family, Levi Hancock, and even hostile witnesses saw their relationship as a marriage, albeit an unorthodox one. The witness of Chauncey Webb and Ann Eliza Webb Young make it untenable to claim that only a later Mormon whitewash turned an affair into a marriage.

See also Brian Hales' discussion
It appears that shortly after the April 3 vision, Joseph Smith recorded a first-hand account of the vision in his own personal journal or notes. That original record has not been found and is probably lost. Nonetheless, these important visitations were documented in other contemporaneous records. Within a few days, the Prophet’s secretary Warren Cowdery transcribed Joseph’s first-hand account into a third-hand account to be used in the Church history then being composed.
Despite the importance of Elijah and the Kirtland Temple visitations, Joseph Smith did not publicly teach eternal marriage for perhaps six years after he received the authority to perform those ordinances.
Sometime in late 1835 or early 1836, in a priesthood ceremony performed by Levi Hancock, Joseph secretly married Fanny Alger, a domestic living in the Smith home. When Oliver Cowdery and Emma Smith learned of the relationship, they did not consider it a legitimate marriage. Joseph was unable to convince them the polygamous marriage was approved of God. Fanny left the area and married a non-member a few months later and never returned to the Church. Her family and other who were close to her remained true to Joseph Smith, following him to Nauvoo and later migrating with the Saints to Utah.
Source(s) of the criticism
Critical sources

Did Emma Smith discover her husband Joseph with Fanny Alger in a barn?

William McLellin claimed to have heard a story that Fanny and Joseph were in the barn and Emma had observed them

In 1872, William McLellin (then an apostate excommunicated nearly 34 years prior) wrote a letter to Emma and Joseph's son, Joseph Smith III:

Now Joseph I will relate to you some history, and refer you to your own dear Mother for the truth. You will probably remember that I visited your Mother and family in 1847, and held a lengthy conversation with her, retired in the Mansion House in Nauvoo. I did not ask her to tell, but I told her some stories I had heard. And she told me whether I was properly informed. Dr. F. G. Williams practiced with me in Clay Co. Mo. during the latter part of 1838. And he told me that at your birth your father committed an act with a Miss Hill [sic]—a hired girl. Emma saw him, and spoke to him. He desisted, but Mrs. Smith refused to be satisfied. He called in Dr. Williams, O. Cowdery, and S. Rigdon to reconcile Emma. But she told them just as the circumstances took place. He found he was caught. He confessed humbly, and begged forgiveness. Emma and all forgave him. She told me this story was true!! Again I told her I heard that one night she missed Joseph and Fanny Alger. She went to the barn and saw him and Fanny in the barn together alone. She looked through a crack and saw the transaction!!! She told me this story too was verily true. [9]

Some critics interpret "transaction" to mean intercourse in this case and that Emma caught Joseph in the very act. But McLellin reported on the event again three years afterwards in 1875 to J. H. Beadle and makes it clear that he is talking about the wedding or sealing ceremony:

He [McLellin] was in the vicinity during all the Mormon troubles in Northern Missouri, and grieved heavily over the suffering of his former brethren. He also informed me of the spot where the first well authenticated case of polygamy took place in which Joseph Smith was "sealed" to the hired girl. The "sealing" took place in a barn on the hay mow, and was witnessed by Mrs. Smith through a crack in the door! The Doctor was so distressed about this case, (it created some scandal at the time among the Saints,) that long afterwards when he visited Mrs. Emma Smith at Nauvoo, he charged her as she hoped for salvation to tell him the truth about it. And she then and there declared on her honor that it was a fact—"saw it with her own eyes." [10]

Ann Eliza Webb, who was born 11 years after Joseph's marriage to Fanny, claimed that Emma threw Fanny out of the house

Ann Eliza Webb, who was born in 1844, was not even alive at the time of these events, could only only comment based upon what her father told her about Joseph and Fanny. Ann apostatized from the Church and wrote an "expose" called Wife No. 19, or The story of a Life in Bondage. She described Fanny as follows:

Mrs. Smith had an adopted daughter, a very pretty, pleasing young girl, about seventeen years old. She was extremely fond of her; no mother could be more devoted, and their affection for each other was a constant object of remark, so absorbing and genuine did it seem. Consequently is was with a shocked surprise that people heard that sister Emma had turned Fanny out of the house in the night.[11]

Did Fanny Alger have a child by Joseph Smith?

A suggestion that Fanny was pregnant by Joseph surfaced in an 1886 anti-Mormon book with a claim that Emma "drove" Fanny out of the house

The first mention of a pregnancy for Fanny is in an 1886 anti-Mormon work, citing Chauncey Webb, with whom Fanny reportedly lived after leaving the Smith home.[12] Webb claimed that Emma "drove" Fanny from the house because she "was unable to conceal the consequences of her celestial relation with the prophet." If Fanny was pregnant, it is curious that no one else remarked upon it at the time, though it is possible that the close quarters of a nineteenth-century household provided Emma with clues. If Fanny was pregnant by Joseph, the child never went to term, died young, or was raised under a different name.

Fawn Brodie claimed that Fanny's son Orrison was the son of Joseph Smith, but this was disproven by DNA research

Fawn Brodie, in her critical work No Man Knows My History: The Life of Joseph Smith, claimed that "there is some evidence that Fannie Alger bore Joseph a child in Kirtland."[13] However, DNA research in 2005 confirmed Fanny Alger’s son Orrison Smith is not the son of Joseph Smith, Jr.[14]


Notes

  1. ↑ Brigham H. Roberts, Comprehensive History of the Church (Provo, Utah: Brigham Young University Press, 1965), 1:165. GospeLink
  2. ↑ Dean Zimmerman, I Knew the Prophets: An Analysis of the Letter of Benjamin F. Johnson to George F. Gibbs, Reporting Doctrinal Views of Joseph Smith and Brigham Young (Bountiful, Utah: Horizon, 1976), 38; punctuation and spelling standardized. Cited in Brian Hales, "Fanny Alger," josephsmithspolygamy.org. off-site
  3. ↑ Levi Ward Hancock, "Autobiography with Additions in 1896 by Mosiah Hancock," 63, MS 570, Church History Library, punctuation and spelling standardized; cited portion written by Mosiah. Cited in Brian Hales, "Fanny Alger," josephsmithspolygamy.org. off-site
  4. ↑ Richard Bushman, Rough Stone Rolling, 323–25, 347–49.
  5. ↑ Gary James Bergera, "Identifying the Earliest Mormon Polygamists, 1841–44," Dialogue: A Journal of Mormon Thought 38 no. 3 (Fall 2005), 30n75.
  6. ↑ Wilhelm Wyl, [Wilhelm Ritter von Wymetal], Mormon Portraits Volume First: Joseph Smith the Prophet, His Family and Friends (Salt Lake City, Utah: Tribune Printing and Publishing Company, 1886), 57; Ann Eliza Young, Wife No. 19, or the Story of a Life in Bondage, Being a Complete Exposé of Mormonism, and Revealing the Sorrows, Sacrifices and Sufferings of Women in Polygamy (Hartford, Conn.: Custin, Gilman & Company, 1876), 66–67; discussed in Danel W. Bachman, "A Study of the Mormon Practice of Polygamy before the Death of Joseph Smith" (Purdue University, 1975), 140 and Compton, In Sacred Loneliness, 34–35.
  7. ↑ Ann Eliza would have observed none of the Fanny marriage at first hand, since she was not born until 1840. The Webbs’ accounts are perhaps best seen as two versions of the same perspective.
  8. ↑ Young, Wife No. 19, 66–67; discussed by Bachman, "Mormon Practice of Polygamy", 83n102; see also Ann Eliza Webb Young to Mary Bond, 24 April 1876 and 4 May 1876, Myron H. Bond collection, P21, f11, RLDS Archives cited by Compton, In Sacred Loneliness, 34 and commentary in Todd Compton, "A Trajectory of Plurality: An Overview of Joseph Smith's Thirty-Three Plural Wives," Dialogue: A Journal of Mormon Thought 29/2 (Summer 1996): 30.
  9. ↑ William McLellin, Letter to Joseph Smith III, July 1872, Community of Christ Archives
  10. ↑ William McClellin, quoted in J. H. Beadle, "Jackson County," 4
  11. ↑ Ann Eliza Webb Young, Wife No. 19, or The story of a Life in Bondage, 66.
  12. ↑ Wilhelm Wyl, Mormon Portraits Volume First: Joseph Smith the Prophet, His Family and Friends (Salt Lake City: Tribune Printing and Publishing Co., 1886), 57. Ann Eliza Young, Wife No. 19, or the Story of a Life in Bondage, Being a Complete Exposé of Mormonism, and Revealing the Sorrows, Sacrifices and Sufferings of Women in Polygamy (Hartford, Conn.: Custin, Gilman & Company, 1876), 66–67. Discussed in Bachman, "Mormon Practice of Polygamy," 140. Also in Compton, In Sacred Loneliness, 34–35.
  13. ↑ Fawn Brodie, No Man Knows My History.
  14. ↑ Ugo A. Perego, Natalie M. Myers, and Scott R. Woodward, "Reconstructing the Y-Chromosome of Joseph Smith Jr.: Genealogical Applications, Journal of Mormon History Vol. 32, No. 2 (Summer 2005) 70-88.

133, 531n37-40 (PB)

Claim
  • Did William McLellin report that Joseph and Fanny were found "in the barn together alone...?"

Author's source(s)
Response

133, n42 (PB)

Claim
  • Was the inclusion of the statement on marriage in the 1835 D&C was "an attempt to cover-up the Smith-Alger affair" as the author claims?

Author's source(s)
  • D&C 1835, 251.
Response

135, 531n45 (PB)

Claim
  • Did land specuation in Kirtland "consume" the "thoughts of nearly every Saint, including [Joseph] Smith?"

Author's source(s)
  • Heber C. Kimball, "History of Heber Chase Kimball by his own Dictation," 47-48 quote in Jessee, 397-398.
Response
  • The citation does not support the author's assertion that this involved "nearly every Saint, including Smith."
  • The endnote quotes Kimball as saying, "we were much grieved to see the spirit of speculation prevailing in the church..." Kimball doesn't say anything about Joseph Smith's involvment. He does state that, "all seemed determined to become rich; in my feelings they were artificial or imaginary riches." A more complete quote is included in the endnote.
  • Mind reading

135, 531n46-48 (PB)

Claim
  • Joseph is claimed to have owned one hundred and forty acres of land near the Kirtland temple lot in addition to four acres of business property.

Author's source(s)
  • Robert Kent Fielding, "The Growth of the Mormon Church in Kirtland, Ohio," Unpublished Ph.D. dissertation, Indiana University, 1957, typed copy, 202-204. 206-208, 211-212. Quoted in Jerald and Sandra Tanner, The Mormon Kingdom, vol. 1, 9.
  • Unfortunately, the primary sources used by Fielding and Tanner are not provided.
Response

531n48 (PB)

Claim
  • Was Isaac McWithy brought before the church's High Council on charges of "insolence" after refusing to sell his land to Joseph Smith for $3000?

Author's source(s)
Response

135 (PB)

Claim
  •  Author's quote: "Smith decided to solve his economic dilemma by establishing a bank for the purpose of land speculation."

Author's source(s)
Response

136, 532n51 (PB)

Claim
  • Did Joseph Smith claim that "God told him" to establish the bank in Kirtland?

Author's source(s)
Response

136, 532n54 (PB)

Claim
  • Was the Kirtland anti-bank backed only by boxes "filled with 'sand,lead, old iron, stone, and combustibles" as claimed by Fawn Brodie?

Response
  • This quote is from Brodie, who in turn cites three hostile anti-Mormon sources: Wilhelm Wyl, Mormon Portraits Volume First: Joseph Smith the Prophet, His Family and Friends (Salt Lake City: Tribune Printing and Publishing Co., 1886), 36.; Oliver H. Olney, The Absurdities of Mormonism Portrayed (Hancock County, IL: N.p., 1843), 4.; E. G. Lee, The Mormons, or Knavery Exposed (Frankford, Philadelphia: Webber & Fenimore, 1841), 14. off-site Full title.
  • Who do none of the contemporary complaints about the bank include these charges? Why do they only appear years later?
  • The bank safe was too small to accommodate the boxes described by the critics.
  • Money boxes filled with sand?

136, 532n56 (PB)

Claim
  • Is it true that "[e]veryone's pockets bulged with bills" in Kirtland after the bank was established as asserted by Fawn Brodie?

Author's source(s)
Response
  • The author quotes Brodie's opinion. Brodie provides no citation to back up the assertion that "everyone's pockets bulged with bills."
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