Review
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Title: The Joseph Smith Papers: Documents, Volume 14, 1 January-15 May 1844
Editors: Alex D. Smith, Adam H. Perry, Jessica M. Nelson, Spencer W. McBride
Publisher: The Church Historian’s Press
Genre: Religious Non-Fiction
Year Published: 2023
Number of Pages: 736
Binding: Hardbound; alk. paper
ISBN: 978-1-63993-040-1
Price: $54.95
Reviewed by Cheryl Bruno for the Association for Mormon Letters
The events from January through May 1844 reflect a dynamic and eventful time in Joseph Smith’s life, characterized by his religious teachings, political aspirations, and the mounting opposition he faced from within and outside the LDS community.
This period is covered by Documents Volume 15, the latest and penultimate number of the Documents series of the Joseph Smith Papers Project. The documents illuminate many of Smith’s daily actions, his teachings, and his charismatic personality. The editors’ meticulous selection of materials and informative summaries greatly contribute to Volume 15‘s quality. The inclusion of maps, charts, pictures, and biographical sketches alongside the documents is invaluable in providing a vivid depiction of Smith’s environment. The editors are to be commended for producing another fine work in this unparalleled series.
An early letter in the collection presents an intriguing view of one of Smith’s followers, Udney Hay Jacob. In 1840, Udney openly criticized the Church, referring to the Latter-Day Saints as “a deluded and dangerous set of fanatics.” His son Norton joined the church the following year, prompting Udney to express a preference for his son’s death over his affiliation with Mormonism. In 1842, Udney published a pamphlet endorsing an idiosyncratic form of polygamy, which continues to circulate among fundamentalist Mormons. Despite Smith strongly denouncing the work in the Times and Seasons, the fact that it was published by the Church’s printing office, owned by Smith himself, adds a mysterious element to his association with it. Strangely, Udney joined the Church shortly after Smith’s public censure. The collection includes Udney’s letter to Joseph Smith from January 1844, in which he inquires about anachronisms in the Book of Mormon and questions the idea of endless torment from a Universalist standpoint. No evidence of a reply to this letter exists, and Udney left the Church sometime before November 1845, indicating a complex interaction between the two.
One might question the inclusion of this letter in the Documents series. However, it offers valuable historical insights into the diverse beliefs among Smith’s followers, showcasing individual conversion experiences. It also sheds light on the challenges and internal debates Smith faced, such as criticisms of polygamy and the authenticity of the Book of Mormon. The letter reflects the prevailing intellectual and theological inquiries of the time. By incorporating this and similar letters, the Joseph Smith Papers Project captures a range of perspectives and enriches our understanding of the religious landscape in which Smith operated.
Another notable communication from this period is an anonymous letter sent to Thomas Sharp of the Warsaw Signal on February 15, 1844. The author, claiming to be a Freemason and a Vermonter, responds to Joseph Smith’s letter to the “Green Mountain Boys” or Vermont men. The letter exudes passion, colloquialism, and clever wit. The author satirizes Smith’s call for Vermonters to join the Mormons in seeking retribution against Missouri: “Now Joe why dont you call for the Spanish Armada at once?” The author goes on to say:
You call upon the masonic fraternity to assist you, –We consider our obligations to our God, and our country paramount to the calls of a banditi of pirates or Mormons, and furthermore we consider the masonic institution disgraced by establishing a lodge in Nauvoo at all, and we will never own as a brother of the fraternity one who we believe to be guilty of violating every law of civil society–
The inclusion of this letter in the collection provides further weight to the contemporary evidence that solidifies Smith’s involvement with Freemasonry. Notably, the letter goes beyond Freemasonry, as it accuses Smith of engaging in a controversial practice known as “spiritual wives” and operating a “spiritual wife system.” These accusations shed light on the prevalent accusations of polygamy directed toward the Saints during that time.
This particular volume of the Joseph Smith Papers Project held me captivated with its inclusion of reports on sixteen discourses delivered by Joseph Smith. As William V. Smith highlights, the documentation of early preaching events in Mormonism was scarce, but the documentary record of Joseph Smith’s sermons grew as their importance became increasingly recognized.[1]
Perhaps the most renowned of Smith’s sermons is known as the King Follett discourse, preached on April 7, 1844, following the death of a prominent citizen of Nauvoo. Complete document transcripts of the sermon are provided from the pens of Thomas Bullock, William Clayton, Willard Richards, Wilford Woodruff, Samuel W. Richards, and George Laub, as well as the amalgamated version of the talk published in the Times and Seasons on August 15. These, as well as a thorough historical introduction and notes on the documents, occupy forty dense pages in the book. The introduction speaks of tensions brewing at the time the sermon was given, including William Law’s accusations that Smith was involved in polygamy; and Law’s later complaints that the sermon was blasphemous.
Although these reports of the King Follett sermon have been published elsewhere, including the discourse in this volume offers readers a chance to explore its significance within the historical context, understanding its impact, reactions, and surrounding tensions. Furthermore, it ensures accurate transcriptions through multiple reliable sources, making it a valuable resource for scholars and providing convenient accessibility for readers seeking a consolidated collection of Joseph Smith’s sermons.
Another noteworthy sermon featured in this collection was delivered on March 10, 1844, with the subject of focus being Elijah, Elias, and Messiah. The sermon is controversial for several reasons. Departing from the traditional Christian understanding that Elijah and Elias are interchangeable names for the same person (Elias being the Greek equivalent of the Hebrew Elijah), Smith presents them as distinct individuals. This departure challenges established theological interpretations, prompting a reevaluation of the identities and roles of Elijah and Elias within Smith’s teachings.
Significantly, the sermon indicates a notable alteration in Joseph Smith’s perspective on the imminence of the Second Coming, diverging from his earlier teachings. This change in viewpoint raises questions regarding Smith’s evolving understanding of eschatology. Furthermore, Smith introduces the possibility that one could potentially lose their salvation, departing from his previous emphasis on eternal security. Finally, The discourse seemingly includes teachings on the Law of Priesthood Adoption. This concept introduces the idea that individuals can be adopted into the priesthood lineage, potentially expanding the understanding of familial and spiritual relationships within the framework of Mormon theology. This aspect of the sermon’s content adds complexity to the doctrine surrounding priesthood authority and lineage. This transformative discourse sparks contemplation on several theological shifts in Smith’s thinking during this period.
The editors of the volume chose not to address the controversies surrounding this and other discourses. However, examining Joseph Smith’s theological development, the evolution of his teachings, and the potential reinterpretation of traditional Christian concepts within the framework of Mormonism can enhance our understanding of his religious thought during this period. These controversies offer valuable insights into the dynamic nature of Smith’s beliefs and doctrines. Scholars and researchers find value in analyzing these controversies to gain a nuanced understanding of the complexities within Mormon theology and Joseph Smith’s evolving religious worldview. Therefore, considering the inclusion of such controversies as historical background to the discourses in the volume would be appropriate and beneficial.
As much as the letters, discourses, and other items in this volume illuminate the personality of Joseph Smith, my favorite was created in the middle of May 1844 and was chosen by the editors to conclude the collection. A young woman, Barbara Neff, who was visiting Nauvoo, brought with her an autograph book that was signed by many of the personalities she met. On one page, William W. Phelps signed the book with a poem:
Two things will beautify a youth
That is: Let virtue decorate the truth.
And so you know, every little helps
Yours—W. W. Phelps
Immediately following this poem, Joseph Smith wrote one of his own, playing on the words of Phelps—and thus, we have preserved in his handwriting the following:
The truth and virtue both are good
When rightly understood
But Charity is better Miss
That takes us home to bliss
and so forthwith
remember Joseph Smith
By incorporating this poem, the editors provide an intimate glimpse into Joseph Smith’s character beyond historical documents and sermons. His choice to respond to W. W. Phelps’s verse demonstrates creativity, wit, and an ability to engage through poetry, revealing a multifaceted personality that transcends his role as a religious leader. It reminds us of his sincere desire to inspire, uplift, and connect, deepening our appreciation of the complex individual at the heart of the Joseph Smith Papers Project.
[1] William V. Smith, The King Follett Sermon: A Biography (Newburgh, IN: BCC Press, 2023), 3-4.