John Whitmer one of the most familiar names in early Mormonism. As one of Joseph Smith's earliest supporters and associates, John was a member of one of the founding families of Smith's Restoration movement. He was also one of the eight witnesses to the authenticity of the Book of Mormon, Mormonism's founding document. His name is reproduced in each of the millions of copies of that work that exist in dozens of different editions. Many know no more than his name, but the better informed likewise know that he also became wary of Joseph Smith and Mormonism, turned his back on what had been a sublime adventure, and thus became a cautionary tale to the faithful. John Whitmer's rise and fall within Mormonism is an exhilarating narrative, his conversion very much a movement of his family into the new church. Paralleling this movement, his exodus out of Mormonism was also a clan movement as the Whitmers, after less than a decade, experienced difficulties with Joseph's leadership.
In this interdisciplinary work, William L. Davis examines Joseph Smith's 1829 creation of the Book of Mormon, the foundational text of the Latter Day Saint movement. Positioning the text in the history of early American oratorical techniques, sermon culture, educational practices, and the passion for self-improvement, Davis elucidates both the fascinating cultural context for the creation of the Book of Mormon and the central role of oral culture in early nineteenth-century America. Drawing on performance studies, religious studies, literary culture, and the history of early American education, Davis analyzes Smith's process of oral composition. How did he produce a history spanning a period of 1,000 years, filled with hundreds of distinct characters and episodes, all cohesively tied together in an overarching narrative? Eyewitnesses claimed that Smith never looked at notes, manuscripts, or books—he simply spoke the words of this American religious epic into existence. Judging the truth of this process is not Davis's interest. Rather, he reveals a kaleidoscope of practices and styles that converged around Smith's creation, with an emphasis on the evangelical preaching styles popularized by the renowned George Whitefield and John Wesley.
The only temple completed by Mormonism's founder, Joseph Smith Jr., the Kirtland Temple in Kirtland, Ohio, receives 30,000 Mormon pilgrims every year. Though the site is sacred to all Mormons, the temple’s religious significance and the space itself are contested by rival Mormon dominations: its owner, the relatively liberal Community of Christ, and the larger Church of Jesus Christ of Latter-day Saints. David J. Howlett sets the biography of Kirtland Temple against the backdrop of religious rivalry. The two sides have long contested the temple's ownership, purpose, and significance in both the courts and Mormon literature. Yet members of each denomination have occasionally cooperated to establish periods of co-worship, host joint tours, and create friendships. Howlett uses the temple to build a model for understanding what he calls parallel pilgrimage--the set of dynamics of disagreement and alliance by religious rivals at a shared sacred site. At the same time, he illuminates social and intellectual changes in the two main branches of Mormonism since the 1830s, providing a much-needed history of the lesser-known Community of Christ.
Although Mark Staker and Don Enders' book Joseph and Lucy Smith's Tunbridge Farm is a thin volume, it is thick with new information on Mormon founder Joseph Smith's parents' first home in the mountains of Vermont. The home is best known as the birthplace of his older brother Hyrum Smith. The subtitle, An Archaeology and Landscape Study, identifies the source of much of this information. But the book also includes new documentary evidence of the Smith family's time in Tunbridge, Vermont.The authors carried out an archaeological dig at the home that the prophet's father Joseph Smith Sr. and uncle Jesse built for their family in 1791. When Joseph Sr. married Lucy, the newlyweds moved into the house with the rest of the Smith family until Joseph's parents Asael and Mary Smith moved with the rest of their children to a nearby lot.The excavation recovered high-society ceramics but suggested the rural setting in which the Smith family lived. The book details the size and nature of their home. In addition, the landscape study suggests details about how their farm was used, including the type of cows Mary had in her dairy, the layout of the property, the probable location of a buttery on the Smith farm, and possible crops that Joseph and Lucy cultivated.The authors explore the collapse of Smith Settlement as the family experienced financial trouble and sold off their land. Finally, the details of the farm suggest a location for the site where Lucy went to pray shortly before leaving her farm and the setting featured in her first prophetic dream, which concerned her husband and his brother.
Joseph Smith survives today as one of nineteenth-century America's most controversial religious figures. He claimed visions of angels, dictated a lost record of the ancient inhabitants of the New World, announced new revelations from heaven, and restored what he believed was an ancient yet more complete form of Christianity, over which he presided as prophet, seer, and revelator until his death in 1844. A child of impoverished Yankees, raised in rural New England and New York, Smith grew up in a hardscrabble frontier culture that embraced a spectrum of competing folkways, religious fervor, and intellectual thought. He was both a product of his times and a syncretic innovator of a compelling vision for God's people. Perhaps more importantly, he was the self-proclaimed herald of Christ's imminent return, called by the Father to reveal the fullness of the Christian gospel for the last time. As prize-winning historian Richard S. Van Wagoner narrates the first twenty-five years of Smith's life, the young seer struggled with his family through a series of roller-coaster hardships, eventually securing work as a scryer of lost treasure and money digger. In the wake of successive failures, including run-ins with the law, Smith's glass-looking activities gave way to more religiously oriented pursuits, especially after a heavenly messenger showed him the location of buried golden plates containing a pre-Columbian story of the Americas and charged him with the record's decipherment and publication. Smith also learned, following another extraordinary vision, that his sins had been remitted, that humanity was in a state of apostasy, and that Jesus would soon return to the earth. After eloping with Emma Hale, much to her skeptical father's chagrin, the couple settled down to complete work on what would appear for sale in early 1830 as the Book of Mormon. By this time, Smith had begun to shoulder more fully the prophet's mantle, issuing proclamations in God's own voice, and on April 6, 1830, organized the Church of Christ, known today as the Church of Jesus Christ of Latter-day Saints. "I treat the early years of the Mormon prophet as I would approach an archaeological dig," Van Wagoner explains. "The deepest levels, those deposited first and least contaminated by subsequent accumulates, are of primary interest in my pursuit of the historical Joseph. Mindful of the prophet's controversial reputation, I try to remain sensitive to the impact that some of the more problematic elements of his behavior may have on believers. But truth is often best evidenced in the detail." Van Wagoner's meticulously researched study offers more detail than any previously published biography of Smith, and provides what may be the most culturally nuanced analysis ever attempted of the early years of the American prophet.
Beginning in the 1830s, at least thirty-three women married Joseph Smith. These were passionate relationships which had some longevity, except in instances in which Smith's first wife, Emma, learned of the secret union and quashed it. Emma remained a steadfast opponent of polygamy throughout her life.
The first serious attempt to analyze the careers of converts who later left the Mormon church, this book contains selections about 18 Mormon dissenters--David Whitmer, Fawn Brody, and Sonia Johnson, among them--contributed by Richard N. Holzapfel, John S. McCormick, Kenneth M. Godfrey, William D. Russell, Dan Vogel, Jessie L. Embry, and many others.
This interesting, well-researched biography of the founder of the Reorganized Church of Jesus Christ of Latter Day Saints covers the 54 years of his presidency, a tenure marked by Mormon factionalism that he succeeded in controlling. The son of the founder of Mormonism, Joseph Smith III at first resisted succeeding his father as leader and prophet but, as his biographer underscores, his governance from 1860 until his death in 1914 was fiercely committed to the religious legacy of his parent. Differing in style from the elder Smith's "sometimes disastrous impracticality," his son exemplified rugged individualism with a secular pragmatism that sprang from his legal education. An opponent of polygamy, as proclaimed by Brigham Young, the younger Smith established a viable bureaucracy and a style of leadership that characterizes the Mormon community today, notes the author, a military historian.
John Pierce Hawley's forty-year odyssey in the American interior was in pursuit of his dream to find a true Mormon restoration faith. The story describes John Pierce Hawley and Mormonism, particularly the Latter-day Saints and the Wightites, and the Reorganized Church of Jesus Christ of Latter Day Saints.
Dr. Morain's remarkable psychological study of Joseph Smith, Jr. will be of interest to a wide spectrum of readers -- as a social history, religious biography, an account of the dissociative elements in poetic and spiritual genius, or simply a gripping portrait of an ill-fated and tragic man.
