[Thanks to Bryan Buchanan for submitting this. I’m sending it unedited so that I can retain his reporting verbatim. JN]
Review
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Title: The Joseph Smith Papers, Documents, Volume 7: September 1839-January 1841
Editors: Matthew C Godfrey, Spencer W. McBride, Alex D. Smith and Christopher James Blythe
Publisher: The Church Historian’s Press
Genre: documentary history
2018, 712pp, hardback, $54.95
Reviewed by Bryan Buchanan for the Association for Mormon Letters
AML was invited to attend a release event for The Joseph Smith Papers, Documents, Volume 7: September 1839-January 1841 with three of the editors: Matt Godfrey, Spencer McBride and Chris Blythe. Each of the editors spoke briefly about a key document and then they took questions from those in attendance.
Lead editor Matt Godfrey noted that, too often, conceptions of this early Nauvoo period are of the day of healing from malaria and then Mormons jump into building the Nauvoo Temple. He pointed out that this is in fact a very active time period. The initial land purchases had entailed a lot of debt along with other creditors. In June 1840, Joseph Smith composed a memorial to the high council (see p. 293), asking if the council would relieve him from the financial responsibilities related to this massive land enterprise. This would leave him free for spiritual matters as well as translation projects related to the Egyptian papyri and Bible revision. This volume includes the minutes from three meetings in which the high council discussed this petition. They concluded that Joseph Smith would still be ultimately responsible for the debts
Chris Blythe discussed the Dec 15, 1840 letter to the Twelve in Great Britain (see p. 457). This letter—published in *Teachings of the Prophet Joseph Smith* and, in part, in the *Millennial Star*—is the only complete letter from Joseph Smith to the Twelve during their British mission. As they settled in overseas, they began to have many questions for Joseph Smith that they conveyed by periodic correspondence. They had seen some Egyptian papyri while there and were curious if Joseph Smith could translate them. A major concern dealt with printing—could they reprint scriptures and hymnals under their authority? Additionally, they wanted to know things like whether it was a good idea to send missionaries to Australia. In this economical letter (Robert Thompson wrote both horizontally and vertically to save space), Smith updated them on conditions in Nauvoo: deaths of important figures (Joseph Smith, Sr. and Edward Partridge), the arrival of the first emigrant company with those the Twelve had converted and the introduction of baptism for the dead.
Matt discussed the great sacrifice it was for the Twelve to leave for Britain and say goodbye to their families in Nauvoo. While they were gone, the wives often suffered great poverty—letters, such as the correspondence from Phebe to Wilford Woodruff following the death of their child—are particularly poignant. The volume includes a representative pay order from Joseph Smith to Newel K. Whitney to be drawn on the storehouse in Nauvoo (see p. 291). In it, Smith instructs Whitney, “you had better let Mrs Young have anything she wants.” On the back, it is docketed that—despite Smith’s expansive counsel—Mrs. Young (likely Mary Ann Angell, wife of Brigham Young) took only nutmeg, a shawl and a pair of shoes (for someone else).
Spencer McBride discussed one of the most important events from this period, the trip to Washington D.C. to present a memorial asking for redress regarding the Missouri conflict. He noted that the correspondence covering this trip comes from copies in letterbook 2 rather than the originals. An unusual element of the journey was a stop in Philadelphia where Joseph Smith received a phrenological reading. John Taylor found the measurements important enough to make copies of them.
Q&A (paraphrased)
Q. One document (see p. 128) was a photocopy “acquired by the Church Historical Department in 1983 from a document dealer and collector.” With acquisitions from this period, how do you ensure they didn’t come through Mark Hofmann’s hands?
A. We employ several methods: handwriting analysis, other tests and corroborating evidence. In this case, the letter was published in a newspaper long before Mark Hofmann became involved with Mormon documents. We are very careful to ensure that dubious documents are not used. The online document calendar on the Joseph Smith Papers site notes when there is any question about the authenticity of any document.
Q. In the course of your research, you undoubtedly come up with a huge batch of contextual sources—any plans to make those available as a collection?
A. Materials held at the Church History Library are “almost invariably” digitized as part of preparing a volume. Obviously, if there are sources held in other repositories, that is not possible. We also create “working” files after each volume which are not available for research currently. Additionally, in our individual (private) research and publishing, we will explore ideas and sources that may not fit the parameters of the historical introductions or annotation of a Joseph Smith Papers volume.
Q. Regarding the Nauvoo city charter—Isaac Russell, in his turn of the century research, notes that Joseph Smith planned to raise an army of 25,000 and come west and battle Russia, etc. Is there anything in your research suggesting that the Nauvoo Legion had any designs outside of Nauvoo?
A. Later, say, by the Council of Fifty period, there are indications of larger goals. During this late period, Joseph Smith has a dream of an old man asking for help. Months later, Orson Hyde interprets it to mean that the president will give them all the troops they want. But, this early, nothing like what Russell is suggesting.
Q. Mormons usually put the onus on Martin Van Buren for refusing to extend redress to Mormons over Missouri but wasn’t it more on Congress?
A. The Washington D.C. group writes back to Nauvoo, noting that they will send the president’s written report (equivalent of current State of the Union) back to Nauvoo as soon as it is published. If the president mentions Mormon redress assistance is a priority, he has enough sway with Democrats to make it happen. The 5 Dec 1839 letter to the high council (see p. 66) reports that president is thinking about it. However, once Congress makes a decision to not extend assistance to Mormons, Joseph Smith begins the vitriol against Van Buren.
Q. The introduction to this volume notes that it was more of a jurisdiction question.
A. Following the trip to Washington, the question in Nauvoo then is who could we sue? Missouri? Boggs? The system isn’t clear on their options. Joseph Smith decides to continue pressing Washington for a solution—they continue introducing petitions each session. The manuscript version of Congress’s decision (see p. 539) includes several struck out reasons given why they would not assist Mormons—they end up arguing that this question is outside their jurisdiction. Joseph Smith had never engaged with national politics before so this event was the “shattering of Joseph Smith’s American ideal.”
Q. We usually focus on stories like Van Buren refusing to help Mormons—what are some stories of how outsiders help Mormons?
A. The Illinois delegation is very helpful when the group goes to Washington D.C. Locally, James Adams (initially a non-Mormon) is very helpful. Richard Montgomery Young—a senator from Illinois and, later, a judge at Carthage for the murder trials—introduces the Mormon memorial to Congress. Additionally, he loans Joseph Smith and Sidney Rigdon money to make trip to Washington out of his own pocket at several points. We also have to remember that John C. Bennett initially is a great benefactor as a prominent member of Illinois society—he undertakes extensive lobbying in favor of Nauvoo city charter.
Q. What does the volume include about the private nature of the Washington D.C. trip?
A. We have minutes from a meeting and a report of one discourse from Matthew Davis. (There has been some confusion before regarding this sermon report. Davis hadn’t been associated with Mormons, earlier before or after this point and dies in 1850. The report is in Utah by at least 1855 when it is included in the manuscript history of the church. However, Richard Jensen did some research in Davis’ papers back east and confirmed the handwriting as being his.) The trip also served as a public relations campaign. To try and gain some favor, the travelers downplayed some elements of Mormonism and presented themselves as less extreme.
Q. There is a note from Joseph Smith that includes a definition of virtue—it was sent to a family that housed him during the Washington D.C. Is that included in this volume?
A. We ultimately decided not to include it. [The September 1985 Ensign reports that Brent Ashworth had purchased this document from a “book dealer” so there is a possibility that this may have been a Mark Hoffman forgery.]
Q. Is there anything that stands out on the discourses from this period?
A. For a July 1840 sermon (see p. 333), we have two reports from Martha Jane Coray. This discourse report talks about “the Constitution hanging by a thread” imagery. It highlights Joseph Smith’s vision (Nauvoo will be the greatest city in the world) and optimism. His remarks also show he is already thinking about a temple.
So much of the sermon documentary record in this period depends on individuals. Though baptism for the dead is introduced during this period, there are no real reports of it.
The discourse on priesthood (p. 432) is also one of the landmarks of his thinking on the topic. It is unique in that it is written—Robert Thompson reads it.
The January 1841 accounts from William McIntire notebook (see p. 490) come from a lyceum format (three featured speakers with a discussion afterward) where McIntire’s report favors Joseph Smith’s remarks. It is unclear if Joseph Smith is one of the three speakers or his remarks come from the subsequent discussion. As a result, we have to be careful in how we use these reports.
Q. What about the unauthorized David Rogers hymnal and other proposals to reprint the hymns?
A. There is a constant need in this period to reprint scriptures and hymnals. Parley P. Pratt proposes to do it in New York—Hyrum responds they need to focus efforts in Nauvoo. There is also a back and forth with the Twelve in England on the matter—the Twelve are very careful but Joseph Smith encourages them to act in their position of authority and they eventually decide to move ahead.
Q. The powers in the Nauvoo city charter aren’t extraordinary for the times—when do Mormons realize they can use these powers to their advantage?
A. The extradition attempts (subsequent to this volume) are the first time that the habeus corpus section of the charter is used in full force. Joseph Duncan—in his 1842 campaign for governor—rails on the provisions of the charter. Though his party had supported it initially, because Mormons are not voting for his party, he becomes angry. The concern here was the aggregation of the powers in one place—individual powers mentioned in the charter were in the milieu but nowhere were they found together in one document.
Q. What versions do we have of the January 1841 revelation [D&C 124]?
A. The featured version is from Book of the Law of the Lord—unfortunately, we don’t seem to have the original, dictated text. Much of it deals with ecclesiastical structure—after the chaotic period of Missouri, malaria, loss of key people (Joseph Smith Sr., Oliver Cowdery, Edward Partridge), Mormons “catch their breath” and address their overall situation. Alex Smith points out that the city charter of December 1840 is the physical charter of Nauvoo and this revelation is the “spiritual charter” for the city.
Q. We have a letter from Emma Smith and discourse reports from Martha Jane Coray—what other documents come from women in this volume?
A. During these early years, there are hundreds of land purchases—we chose one involving Jane Miller in 1840 (it is not clear which Jane Miller in Nauvoo she is, however). We also have correspondence from the Twelve’s wives regarding baptism for the dead and other topics—due to the parameters of the project, these are used in annotation. We have made deliberate choices to try and include women’s voices where possible.
Q. What do we have on doctrinal developments from this period? What was the reception by Mormons?
A. We have a letter asking about Jonathan Dunham’s teachings in Kirtland regarding lost tribes on other planets (see p. 379)—something that Joseph Smith had apparently been teaching. As far as reception, baptism for the dead is a clear case where the reception was very positive and enthusiastic. As plans for a temple progress, there are questions about what it will entail—the possibility of animal sacrifice, for example. As with many other topics, this period represents the cusp of huge developments in future years.