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1. REDIRECTThe Hurlbut affidavits

177, 544n29 (HB) 542n29 (PB)

Claim

• Why did Joseph Smith state: "I am the only man that has been able to keep the whole church together....Neither Paul, John, Peter, nor Jesus ever did it?"

Author's source(s)

• History of the Church, 6:408-409. Volume 6 link

Response

• Did Joseph Smith 'boast' of keeping the Church intact?
• Use of sources: Joseph's "Grandiose Sense of Self Importance"

178, 544n34 (HB) 542n34 (PB)

Claim

• Was Joseph boasting of violence when he claimed: "I wrestled with William Wall, the most expert wrestler in Ramus, and threw him?"

Author's source(s)

• History of the Church, 5:302. Volume 5 link

Response

• Use of sources: The Wrestling Prophet

179, 544n36 (HB) 542n36 (PB)

Claim

• Did Joseph boast of his fighting skill and his strength when he said: "I feel as strong as a giant....I pulled up with one hand the strongest man that could be found. Then two men tried, but they could not pull me up."

Author's source(s)

• History of the Church, vol. 5, 466.

Response

• Use of sources: America's Fighting Prophet

178, 544n39 (HB) 542n39 (PB)

Claim

• Did Jedediah Grant say that Joseph hit a Baptist preacher and and then throw him to the ground so violently that he "whirled round a few times, like a duck shot in the head?"

Author's source(s)

• Jedediah M. Grant, (September 24, 1854) Journal of Discourses 3:67.

Response

•  The author's claim is false: Use of sources: Joseph hit a baptist preacher
•  Misrepresentation of source: Note that Joseph challenged the preacher to a wrestling match, which shocked the sanctimonious man—the "duck shot in the head" does not describe the result of a blow, but is a colorful simile describing how shocked the preacher was at Joseph's remark.

181-182

Claim

• Were the commissioned officers in the Nauvoo Legion were granted "law-making powers?"

Author's source(s)

• No source provided.

Response

• The author's source is unclear. Some officers in the Legion were also civic lawmakers (e.g., mayor, councilors, alderman, etc.) but it is not clear what lawmaking powers the author is claiming for militia officers as such.

182, 542n46

Claim

• Was the Nauvoo Legion simply a "resurrection" of the Danites?

Author's source(s)

• Hosea Stout, On the Mormon Frontier: The Diary of Hosea Stout, Juanita Brooks, ed., vol. 1, 140-141, 197, 259.

Response

• In what ways? In what ways were they different?
• The militia was organized with the sanction of the Illinois legislature, the state supplied arms, and its officers received commissions from the state. ^[3]

183 - "Where were all those rights enumerated in the Declaration of Independence?"

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

 Author's quote: "Where were all those rights enumerated in the Declaration of Independence?"

Author's sources: None

FAIR's Response

•  History unclear or in error: One would assume that the author probably meant to say the "Constitution" or the "Bill of Rights."

186-187, 544n70 (PB) - Did Joseph set up a "shadow-government" called the "Council of Fifty"?

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

Did Joseph set up a "shadow-government" called the "Council of Fifty" for the purpose of organizing the "political kingdom of God in preparation for the second coming of Christ?"

Author's sources: Woodruff, in Kenny, under March 11, 1844, vol. 2, 366.

FAIR's Response

Question: What was the Council of Fifty?

Joseph Smith received a revelation which called for the organization of a special council

On 7 April 1842, Joseph Smith received a revelation titled "The Kingdom of God and His Laws, With the Keys and Power Thereof, and Judgment in the Hands of His Servants, Ahman Christ," which called the for the organization of a special council separate from, but parallel to, the Church. Since its inception, this organization has been generally been referred to as "the Council of Fifty" because of its approximate number of members.

The Council of Fifty was designed to serve as something of a preparatory legislature in the Kingdom of God

Latter-day Saints believe that one reason the gospel was restored was to prepare the earth for the second coming of the Lord Jesus Christ. Just as the Church was to bring about religious changes in the world, the Council of Fifty was intended to bring a political transformation. It was therefore designed to serve as something of a preparatory legislature in the Kingdom of God. Joseph Smith ordained the council to be the governing body of the world, with himself as chairman, Prophet, Priest, and King over the Council and the world (subject to Jesus Christ, who is "King of kings"^[4]).

The Council was organized on 11 March 1844, at which time it adopted rules of procedure, including those governing legislation. One rule included instructions for passing motions:

To pass, a motion must be unanimous in the affirmative. Voting is done after the ancient order: each person voting in turn from the oldest to the youngest member of the Council, commencing with the standing chairman. If any member has any objections he is under covenant to fully and freely make them known to the Council. But if he cannot be convinced of the rightness of the course pursued by the Council he must either yield or withdraw membership in the Council. Thus a man will lose his place in the Council if he refuses to act in accordance with righteous principles in the deliberations of the Council. After action is taken and a motion accepted, no fault will be found or change sought for in regard to the motion.^[5]

What is interesting about this rule is that it required each council member, by covenant, to voice his objections to proposed legislation. Those council members who dissented and could not be convinced to change their minds were to withdraw from the council, however, they would suffer no repercussions by doing so. Thus, full freedom of conscience was maintained by the council — not exactly the sort of actions a despot or tyrant would allow.

The Council never rose to the stature Joseph intended

Members (which included individuals that were not members of the Church of Jesus Christ of Latter-day Saints) were sent on expeditions west to explore emigration routes for the Saints, lobbied the American government, and were involved in Joseph Smith's presidential campaign. But only three months after it was established, Joseph was killed, and his death was the beginning of the Council's end. Brigham Young used it as the Saints moved west and settled in the Great Basin, and it met annually during John Taylor's administration, but since that time the Council has not played an active role among the Latter-day Saints.

188, 544n78 - Did the Council of Fifty ordain Joseph to be "King and Ruler over Israel?"

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

Did the Council of Fifty ordain Joseph to be "King and Ruler over Israel?"

Author's sources: John Taylor, "A Revelation on the Kingdom of God in the Last Days given through President John Taylor at Salt Lake City," June 27, 1882, reprinted in Fred C. Coliier, ed., Unpublished Revelations, vol. 1, 133.

FAIR's Response

Question: Was Joseph Smith anointed to be "King over the earth" by the Council of Fifty?

Joseph was never anointed King over the earth in any political sense

Some people claim that Joseph Smith had himself anointed king over the whole world, and that this shows he was some sort of megalomaniac.

The Council of Fifty, while established in preparation for a future Millennial government under Jesus Christ (who is the King of Kings) was to be governed on earth during this preparatory period by the highest presiding ecclesiastical authority, which at the time was the Prophet Joseph Smith. Joseph had previously been anointed a King and Priest in the Kingdom of God by religious rites associated with the fullness of the temple endowment, and was placed as a presiding authority over this body in his most exalted position within the kingdom of God (as a King and a Priest).

Joseph was anointed as the presiding authority over an organization that was to prepare for the future reign of Jesus Christ during the Millennium

The fact that Joseph's prior anointing was referenced in his position as presiding authority over this body creates the confusion that he had been anointed King of the Earth. He was in fact only anointed as the presiding authority over an organization that was to prepare for the future reign of Jesus Christ during the Millennium. The fact that Joseph had submitted his name for consideration as President of the United States during this same period adds fodder for critics seeking to malign the character of the Prophet.

189, 545n83

Claim

• Did Latter-day Saints believe that "the only acceptable government" would have to be in the form of a global theocracy?
• Didn't Joseph say "It has been the design of Jehovah, from the commencement of the world, and is his purpose now, to regulate the affairs of the world...to stand as head of the universe, and take the reigns of government into his own hands?"

Author's source(s)

• Joseph Smith, "The Government of God," Times and Seasons 3 no. 18 (July 15, 1842), 856-857. off-site GospeLink

Response

• The Council of Fifty

189 - Was Joseph Smith crowned "king of the world?"

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

Was Joseph Smith crowned "king of the world?"

FAIR's Response

Question: Was Joseph Smith anointed to be "King over the earth" by the Council of Fifty?

Joseph was never anointed King over the earth in any political sense

Some people claim that Joseph Smith had himself anointed king over the whole world, and that this shows he was some sort of megalomaniac.

The Council of Fifty, while established in preparation for a future Millennial government under Jesus Christ (who is the King of Kings) was to be governed on earth during this preparatory period by the highest presiding ecclesiastical authority, which at the time was the Prophet Joseph Smith. Joseph had previously been anointed a King and Priest in the Kingdom of God by religious rites associated with the fullness of the temple endowment, and was placed as a presiding authority over this body in his most exalted position within the kingdom of God (as a King and a Priest).

Joseph was anointed as the presiding authority over an organization that was to prepare for the future reign of Jesus Christ during the Millennium

The fact that Joseph's prior anointing was referenced in his position as presiding authority over this body creates the confusion that he had been anointed King of the Earth. He was in fact only anointed as the presiding authority over an organization that was to prepare for the future reign of Jesus Christ during the Millennium. The fact that Joseph had submitted his name for consideration as President of the United States during this same period adds fodder for critics seeking to malign the character of the Prophet.

191

Claim

• Did Joseph send Orrin Porter Rockwell to kill ex-Governor Boggs?

Author's source(s)

• No source provided.

Response

• Joseph denied the charge (History of the Church 5:15).
• Rockwell was tried in Missouri and acquitted. ^[6]
• Monte B. McLaws, "The Attempted Assassination of Missouri's Ex-Governor, Lilburn W. Boggs," Missouri Historical Review LX (October 1965), 50-62 examined the evidence and found it insufficient to assign blame to anyone.
• This is the fallacy of probability

191 - Does D&C 98:31 justify the murder of personal enemies?

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

Does D&C 98:31 justify the murder of personal enemies?

Author's sources: DC 98꞉31

FAIR's Response

•  The author's claim is false: Use of sources: D&C 98:31 justifies murder

Question: Does Doctrine and Covenants 98:31 justify the murder of one's personal enemies?

This scripture describes when a just war may be entered into - it has nothing to do with justifying murder

This scripture describes when a just war may be entered into—it requires that the Christian suffer unprovoked attack three times, and then one has the option of going to war. It says nothing about murder of personal enemies:

29 And then [after three attacks, and having warned your enemy in the name of the Lord], if he shall come upon you or your children, or your children's children unto the third and fourth generation, I have delivered thine enemy into thine hands;

30 And then if thou wilt spare him, thou shalt be rewarded for thy righteousness; and also thy children and thy children's children unto the third and fourth generation.

31 Nevertheless, thine enemy is in thine hands; and if thou rewardest him according to his works thou art justified; if he has sought thy life, and thy life is endangered by him, thine enemy is in thine hands and thou art justified.
...

33 And again, this is the law that I gave unto mine ancients, that they should not go out unto battle against any nation, kindred, tongue, or people, save I, the Lord, commanded them.

34 And if any nation, tongue, or people should proclaim war against them, they should first lift a standard of peace unto that people, nation, or tongue;

35 And if that people did not accept the offering of peace, neither the second nor the third time, they should bring these testimonies before the Lord;

36 Then I, the Lord, would give unto them a commandment, and justify them in going out to battle against that nation, tongue, or people. (D&C 98꞉29-36) (emphasis added)

Any implementation of this principle requires yet another unprovoked attack in which the Christian or his family are at risk of their lives, to which one may then respond with deadly force. It says nothing at all about murder.

192, 546n98 (PB)

Claim

• Did Porter Rockwell admit that he had tried to kill Boggs?

Author's source(s)

• Orrin Porter Rockwell. Quoted in Harold Schindler, Orrin Porter Rockwell, Man of God, Son of Thunder, 80.
• Richard S. Van Wagoner and Steven C. Walker, A Book of Mormons, 250.

Response

• Use of sources: Orrin P. Rockwell admitting to shooting Boggs?

192, 546n99 (PB)

Claim

• Did Joseph Smith escape both times after he was arrested twice for his alleged role in Boggs' assasination attempt?

Author's source(s)

• Hallwas and Launius, Cultures in Conflict, 88-89.

Response

•  History unclear or in error
• In the first instance, Joseph was arrested by Missourians, and then released since he had been served an illegal warrant— it charged that he had fled Missouri after committing the crime, an impossibility. ^[7]
• In the second case, Joseph submitted to arrest and the governor, a probate judge, the U.S. District Attorney for Illinois, and the Illinois Supreme Court found that the arrest warrant from Missouri was illegal. ^[8]
• Joseph "escaped" through due process of law; in both cases the warrant was illegal; in the second case, it was so declared by the governor and state supreme court.
• Criticism of Mormonism/Books/Loaded and prejudicial language

192

Claim

•  Author's quote: "Not until 1841 in Nauvoo...was Smith's seemingly insatiable lust for women and young girls unleashed."

Author's source(s)

• Author's opinion.

Response

• Loaded and prejudicial language

193

Claim

• Did Joseph Smith advocate the practice of polyandry?

Author's source(s)

• No source provided.

Response

• Polyandry

193

Claim

•  Author's quote: "[T]he wives continued to live with their husbands after marrying Smith, but would have conjugal visits from Joseph whenever it served his needs."

Author's source(s)

• No source provided. Author's opinion.

Response

•  The author's claim is false: The author is challenged to provide a primary source documenting this claim.
• Loaded and prejudicial language

194, 546n107

Claim

• Were Heber and his wife Vilate Kimball "too devoted" to each other for Joseph Smith's taste?

Author's source(s)

• Orson Whitney, Life of Heber C. Kimball, 93-94.
• Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 495. ( Index of claims )

Response

• Loaded and prejudicial language

194 - Did Joseph violate a Biblical prohibition on marrying a mother and daughter or two sisters?

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

Did Joseph violate a Biblical prohibition on marrying a mother and daughter or two sisters?

Author's sources: Leviticus 18:17-18

FAIR's Response

• The author cannot make up his mind. First, he tells us that there is no Biblical approval or command to practice plural marriage (see p. 305, (PB)). This claim is false, since levirate marriage is commanded by the Bible (Deuteronomy 25:5-6), and laws are given about the proper care of plural wives (Deuteronomy 21:15-17).
• Now, the author wishes to make Joseph bound by the marital codes of the Law of Moses. There are many other Law of Moses principles which Joseph did not keep either—but, neither does the author. A key tenet of Christianity is that the Law of Moses is no longer binding (e.g., Acts 15:20,29).
• Joseph did not claim to practice plural marriage under biblical authority (Old Testament or otherwise), but on the basis of new revelation. He and his followers used the Old Testament as evidence that God did not always forbid plural marriage, but this is a different matter from believing they were re-enacting the Law of Moses' polygamy on the Bible's authority alone.

Question: Does the Bible prohibit polygamous marriages involving a mother and daughter?

A biblical prohibition under the Mosaic law prohibited polygamous marriages involving a mother and daughter or two sisters

A biblical prohibition under the Mosaic law prohibited polygamous marriages involving a mother and daughter:

Neither shalt thou take a wife to her sister, to vex her, to uncover her nakedness, beside the other in her life time. Leviticus 18꞉18

The law also prohibited one from marrying two sisters:

And if a man take a wife and her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you. Leviticus 20꞉14

Question: Did Joseph Smith being sealed to mothers, daughters and sisters violate a biblical prohibition?

Joseph Smith did not restore the practice of plural marriage according to Mosaic law—plural marriage was practiced prior to the institution of the Mosaic law without these restrictions

Joseph Smith did not restore the practice of plural marriage according to Mosaic law—plural marriage was practiced prior to the institution of the Mosaic law without these restrictions. A well-known example is Jacob, whose name was changed to Israel: He was married to the two sisters Rachel and Leah.

For example, the Hebrew law of "levirate marriage" actually required a man to take his childless deceased brother's wife as his own wife in order to produce offspring for his brother

It should also be noted that the biblical practice of levirate marriage, as defined by Hebrew law, required a man to take his childless deceased brother's wife as his own wife in order to produce offspring for his brother. This was also a case of marrying two sisters.

Deuteronomy 25꞉5-6 states,

5 If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of an husband’s brother unto her.
6 And it shall be, that the firstborn which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel.

From the Wikipedia article "Levirate marriage":

Levirate marriage is a type of marriage in which the brother of a deceased man is obliged to marry his brother's widow, and the widow is obliged to marry her deceased husband's brother.....A levirate marriage (Hebrew: yibbum) is mandated by Deuteronomy 25:5-6 of the Hebrew Bible and obliges a brother to marry the widow of his childless deceased brother, with the firstborn child being treated as that of the deceased brother, (see also Genesis 38:8) which renders the child the heir of the deceased brother and not the genetic father. ^[9]

195, 547n117 (PB)

Claim

• Did Joseph denounce polygamy as sinful and state that "monogamy was God's perfect design?"

Author's source(s)

• Times and Seasons, March 15, 1843, vol. 4, no. 9, 143.

Response

•  Misrepresentation of source: The cited source says nothing about polygamy being "sinful" or stating the "monogamy was God's perfect design for marital relationships."
• The citation included by the author is a portion of a reprint in the T&S of a letter to the editor written by someone with the initials "H.R." and submitted to the Boston Bee:

We are charged with advocating a plurality of wives, and common property. Now this is as false as the many other ridiculous charges which are brought against us. No sect have a greater reverence for the laws of matrimony, or the rights of private property, and we do what others do not, practice what we preach.

196, 549n119 (HB) 547n119 (PB)

Claim

•  Author's quote: "Apostates...preached against the evils thriving in Joseph's city of debauchery and despotism."

Author's source(s)

• History of the Church, 6:363. Volume 6 link

Response

•  Misrepresentation of source: Use of sources: Debauchery and despotism at Nauvoo
• Nauvoo Expositor Full Text
• Loaded and prejudicial language

197, 547n122 (PB)

Claim

• Did Joseph destroy the Nauvoo Expositor because his "entire plan to rule the world" was about to be exposed?

Author's source(s)

• Clayton, see Robert C. Fillerup, under June 22, 1844, in "Nauvoo Temple History Journal, William Clayton, 1845,".
• Andrew F. Ehat, "'It Seems Like Heaven Began On Earth': Joseph Smith and the Constitution of the Kingdom of God," Brigham Young University Studies 20 (Spring 1980), 268.

Response

• Absurd claims

197, 547n124 (PB)

Claim

• The Nauvoo Expositor told of women who "under penalty of death," were told that they were to be sealed to him as "spiritual wives."

Author's source(s)

• Nauvoo Expositor, 2

Response

• Nauvoo Expositor
• Primary sources/Nauvoo Expositor Full Text

198

Claim

• Did Joseph decide not to flee to Iowa because of 1) guilt for leaving, 2) he wouldn't be safe in Iowa, 3) there was no leadership left in Nauvoo and 4) the Nauvoo Legion was divided?

Author's source(s)

• No sources provided.

Response

•  History unclear or in error: The book does not acknowledge contemporary records of what was done and said to influence Joseph's return to Nauvoo, and what he himself said about it:
  • Notable Omission: Joseph's attitude in Iowa before Carthage
  • Criticism of Mormonism/Books/Mind reading
• Here is Fawn Brodie's opinion:

"But the river was only one factor in Joseph's gloom. He was landing in Iowa, where there was still a price on his head. The Governor of the Iowa Territory had never agreed not to extradite him to Missouri on the old charge of treason. Moreover, Joseph had neither equipment nor appetite for the lonely and savage western trails. And he could not stifle a sense of guilt at deserting his people..." (Brodie, No Man Knows My History p. 384)

199, 547-548n131-132 (PB)

Claim

• Since Joseph wrote to Emma and said that he was "much resigned to my lot," why did he write a note to Jonathan Dunham telling him to bring the Nauvoo Legion and "break the jail, and save him at all costs?"

Author's source(s)

• Joseph Smith, letter to Emma, June 27, 1844. Quoted in Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 391. ( Index of claims )
• Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 392. ( Index of claims )

Response

• Nauvoo Legion to rescue Joseph?

199, 548n133 (PB)

Claim

• Is it true that Dunham never brought the Nauvoo Legion because "[p]erhaps he was secretly dissatisfied with Smith's leadership?"

Author's source(s)

• No source provided.

Response

• Dunham later expressed guilt because he believed that had he finished the fortification of Nauvoo in time, Joseph would not have gone to Carthage.
• The entire claim about Dunham is extremely questionable.
• Criticism of Mormonism/Books/Mind reading

199, 548n133

Claim

• Is it true, as Brodie claims, that nobody in Nauvoo other than Jonathan Dunham "knew of the prophet's peril?"

Author's source(s)

• Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 392. ( Index of claims )

Response

• The entire claim about Dunham is extremely questionable.
• Everyone in Nauvoo knew the risk to Joseph—but they were ordered to stay home and stay calm, for fear of mob action against the whole city.
• Criticism of Mormonism/Books/Absurd claims

199

Claim

• There is no mention of the fact that the Carthage Greys, who were supposed to be guarding the prisoners, allowed the mob entry.

Author's source(s)

• No citation provided.

Response

• Notable omissions

199

Claim

• Is it true that Joseph had been "smuggled a six-shooter?"

Author's source(s)

• No citation provided.

Response

• The book here again seems to follow Brodie's wording without attribution: "Joseph had a six-shooter...which had been smuggled in by friends...." (Brodie, 393).
• Criticism of Mormonism/Books/Rewording_secondary_sources

Notes

1. ↑ Brigham Young, Journal of Discourses 9:332.
2. ↑ Brigham Young, "LIGHT OF THE SPIRIT—COURSE OF MISSIONARIES," (9 September 1860) Journal of Discourses 8:176-177.
3. ↑ James B. Allen and Glen M. Leonard, Story of the Latter-day Saints, 2nd edition revised and enlarged, (Salt Lake City: Deseret Book Company, 1992[1976]), 168–169. ISBN 087579565X. GospeLink
4. ↑ See 1 Timothy 6:15; Revelation 17:14; 19:16
5. ↑ Andrew F. Ehat, "'It Seems Like Heaven Began on Earth': Joseph Smith and the Constitution of the Kingdom of God," Brigham Young University Studies 20 no. 3 (1980), 260-61.
6. ↑ Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 468–469.
7. ↑ See: Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 5:86–87. Volume 5 link Brigham H. Roberts, Comprehensive History of the Church (Provo, Utah: Brigham Young University Press, 1965), 2:150. GospeLink Edwin Brown Firmage and Richard Collin Mangrum, Zion in the Courts : a Legal History of the Church of Jesus Christ of Latter-day Saints, 1830–1900 (Urbana and Chicago: University of Illinois Press, 1988), 97. ISBN 0252069803.
8. ↑ See: Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 5:179, 205–231. 205–231 Volume 5 link Edwin Brown Firmage and Richard Collin Mangrum, Zion in the Courts : a Legal History of the Church of Jesus Christ of Latter-day Saints, 1830–1900 (Urbana and Chicago: University of Illinois Press, 1988), 100. ISBN 0252069803.
9. ↑ Wikipedia, "Levirate marriage," off-site (Accessed May 18, 2014)