I say that because the First Vision means so much to me. It nails down so many—if not all—of my basic beliefs.

The first belief is God’s existence. Roman Catholic philosopher Peter J. Kreeft said:

“The question of whether God really exists is obviously one of the most interesting and important questions in the world for most people, especially for most philosophers. For God’s existence or nonexistence makes a difference to everything . . .” (The Philosophy of Tolkien: The worldview behind The Lord of the Rings, 50)

For me, the First Vision settles that question. God the Father and His Son Jesus Christ appeared to the teenage Joseph Smith. He saw, They spoke with him, and he knew beyond a doubt that They were real.

I also learn about the nature of God. The Father and the Son are two separate beings. Joseph Smith said, “I saw two personages.”(JS-H 1:17, 25) I mention this not to offend other’s beliefs, but to explain what we believe. Mormons do not believe in the Trinity. I have two friends—one a former Protestant, the other a former Roman Catholic—who left their denominations precisely because they did not understand the Trinity.

One of the leaders of the Mormon Church, Elder Jeffery R. Holland said:

“Our first and foremost article of faith in The Church of Jesus Christ of Latter-day Saints is ‘We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.’ We believe these three divine persons constituting a single Godhead are united in purpose, in manner, in testimony, in mission. We believe Them to be filled with the same godly sense of mercy and love, justice and grace, patience, forgiveness, and redemption. I think it is accurate to say we believe They are one in every significant and eternal aspect imaginable except believing Them to be three persons combined in one substance, a Trinitarian notion never set forth in the scriptures because it is not true.” (Jeffrey R. Holland, “The Only True God and Jesus Christ Whom He Hath Sent,” Ensign, Nov 2007, 40–42.)

A third thing I learn from the First Vision is the importance and significance of faith. (“Faith,” True to the Faith, (2004),54–56.)

Joseph Smith had faith, and he exercised faith. He read the passage in the Bible, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him” (James 1:5) And then he then acted upon what he had read. Obedience is so simple!

A fourth thing is that God answers prayers. It is one thing to believe that God exists, but if He is ignoring us, then does it actually matter that He exists? Joseph Smith’s experience shows that God cares for us. He loves us to the point where He will talk to us and answer our questions.

A fifth thing is that Jesus Christ’s Atonement is real. Christ’s Atonement is His sacrifice for us; His suffering and death, burial, and resurrection. This, in part, motivated Joseph Smith to pray.

He explained:

“Thus from the age of twelve years to fifteen I pondered many things in my heart concerning the situation of the world of mankind … My mind become exceedingly distressed for I become convicted of my sins … I felt to mourn for my own sins and for the sins of the world.”

He went into a neighboring grove of trees and prayed. Joseph Smith continues:

“[I saw] a pillar of fire light above the brightness of the sun at noon day come down from above and rested upon me. I was filled with the spirit of God and the Lord opened the heavens upon me, and I saw the Lord.

“He spake unto me saying, “Joseph, my son, thy sins are forgiven thee. Go thy way, walk in my statutes and keep my commandments.” (1832 History, in Personal Writings of Joseph Smith, 2nd ed., 9-14, standardized)

Desiring to belong and to know our status before God I think underlies much of what we do. It certainly motivated Joseph Smith to take action. The good news is that he did find reunion with God.

Like Joseph, each of us can diligently search the scriptures and petition God.

Sixth, I learn that Joseph Smith was a real person with real problems. As I read and reread his account, I am impressed how straightforward—even down-to-earth—his statements are. I think that at times, we all feel the same way that he did.

Joseph Smith was a teenager, and he was confused by things. He also had an honest desire to do the right thing, but did not know what to do. He was a bit like James Dean’s character Jim Stark in Rebel Without A Cause. Stark gets into an argument with his parents, and then things erupt. Stark finally yells, “You, you say one thing, he says another, and everybody changes back again!”

Joseph Smith felt the same way. But instead of blowing up at people and drag-racing, he turned to the scriptures and prayer. The good news is that we all can do this, whether we are in the nineteenth century or the twenty-first. No matter what, they are always available.

kendalbhunter

Like his father, Joseph had a difficult time choosing which church to attend. His mother and three of his siblings were partial to the Presbyterian church, but he still had doubts. He attended church meetings and revivals.

Joseph Smith searching the scriptures.

He studied the scriptures and he talked often with his parents about religion, and yet, that inner peace — that sure knowledge — kept eluding him. Over the course of time, as he continued to study, he became drawn to the Methodist church. Of this time, he later wrote:

“During this time of great excitement my mind was called up to serious reflection and great uneasiness; but though my feelings were deep and often poignant, still I kept myself aloof from all these parties, though I attended their several meetings as often as occasion would permit.

 

In process of time my mind became somewhat partial to the Methodist sect, and I felt some desire to be united with them; but so great were the confusion and strife among the different denominations, that it was impossible for a person young as I was, and so unacquainted with men and things, to come to any certain conclusion who was right and who was wrong.” JSH 1:8

One day, while reading the book of James, he came across one of the most well-known scriptures in LDS history: “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” James 1:5.

Joseph went to pray in a grove of trees.

This is exactly what young Joseph did, for he was only 14 years old. Early one morning, in the spring of 1820, Joseph knelt in solemn and humble prayer. All he wanted to know was which church was true. His faith was such that he believed he would receive that answer, just as was promised in James.

What he did not, even could not, expect was the appearance of God the Father and His son, Jesus Christ. Of this momentous occasion in his life as well as the history of mankind, he said:

“After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction.

 

 

Heavenly Father and Jesus Christ appeared to Joseph.

“But, exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction—not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such marvelous power as I had never before felt in any being—just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. 

 

“It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other—This is My Beloved Son. Hear Him!

 

“My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join.

 

“I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: “they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.” JSH 1:15-19

For the remainder of his life, regardless of how many painful and tortuous ways his enemies tried, Joseph Smith, Jr. never ever recanted this testimony. Denying truth does not make it any less true, and he never denied the truth.

Joseph lived a thousand lifetimes in his scant 38 years on this earth. I could write a thousand posts on him and never come close to covering what he accomplished during his mortal sojourn.

However, I was privileged to spend two years of my life doing nothing but studying the life and times of the prophet, Joseph Smith, Jr. I came to have a deep and abiding love and admiration of this man and all he sacrificed in order to restore the gospel of Jesus Christ on the earth.

If there are things you want to know about Joseph, that I have not yet written about, all you have to do is ask and if it is appropriate, it will be covered in an upcoming post.

I’m excited to be blogging in this category — covering the prophets throughout the history of the world to this modern time. Drop back by often — we’ll explore them together.

Candace

Mitt Romney’s candidacy has once again caused the media to pull out the Mormon White Horse Prophecy. Despite its popularity among the media and other sources, the prophecy is nothing more than a fabrication, the work of a church member who told the story years after the death of the Joseph Smith and after the death of the other person he claimed was a witness to it. It was officially denounced in 1918 by the church but two church officials visited the man who circulated the legend before he died and questioned him extensively about it. The results of the interview are unknown.

The source of the legend is Edward Rushton, a teenager who joined The Church of Jesus Christ of Latter-day Saints (the proper name for the church). Joseph F. Smith, the prophet in 1918, called the story ridiculous and  “a lot of trash.” He believed the story was created about ten years after Joseph Smith died. One modern researcher, Don L. Penrod, believes Rushton told the story as a way to make himself important, a closer friend to the prophet than he really was. Historical research shows Rushton was not on Joseph Smith’s list of appointments for the day the prophecy was supposed to have been given to him and to one other man, Theodore Turley; nor was he present on the second date, two weeks later, when the prophecy is said to have been repeated. The written version of the event is in the shaky hand of an elderly man, whose family, believing him, may have pressured him into writing it down. Penrod also found there are additions and changes in another handwriting. The revised copy is the one we currently have. Read more about what Mormons actually believe concerning the Constitution and the Mormons.

The White Horse Prophecy was supposed to concern horses of various colors, each color representing a group of people. The white horses represented the priesthood of God—Mormon men—who would save the nation when the constitution hung by a thread. (Prophets have spoken of the Constitution hanging by a thread, but not in the context of this so-called prophecy.) People would gather in the Rocky Mountains, where they would become wealthy while everyone else coped with wars, anarchy, and suffering. It said a Russian Czar would lead the charge against the righteous of the world.

While this is merely odd, other portions of the document were obvious fabrications. The word Jap was used, but this word was not used in the United States at that time. Nor would Joseph Smith said the blacks were worried about being re-enslaved, since they had not yet been freed and the prophecy didn’t say they ever would be. Nor were France and England fighting Russia at the time the prophecy was said to have been given. Vocabulary is also an issue in the revelation. The revelation used the word “Mormon” to refer to members of the church, a term Joseph Smith disliked and refused to use—he preferred the word “Saints,” which Mormons today continue to prefer. He also never used the term “Heathen Chinese.”

More importantly than all these incidental clues, however, is the statement made by Elder Joseph Fielding Smith at the same 1918 conference in which the prophet denounced the legend. He explained that the method in which the so-called revelation was given was simply out of line with the way revelation is received. He pointed out that anyone who had studied the scriptures and church teachings would not even need to ask him if it were true. Revelation is not revealed in darkness and kept secret.

The purpose of revelation is to help God’s children prepare for the future. For a prophet to receive a revelation and keep it a secret, except from two men who had no reason to be told, would render the revelation useless. It is never given merely to entertain or to inform the prophet alone. Revelation must be presented through the proper channels.

An article by George Cacobe (The White Horse Prophecy) demonstrates that according to Mormon scriptures, prophecies, to be considered valid, must meet three unbendable standards:

1.    They must come from the prophet himself.

2.    They must be told to and approved by the First Presidency and the Quorum of the Twelve. The First Presidency consists of the prophet and his two counselors. The Quorum of the Twelve is made up of twelve apostles. Together they are the highest-ranking body of the church.

3.    They must be presented to the entire church for approval.

Obviously, those procedures were not met in this situation, automatically invalidating the claim. Cacobe points out that only two revelations have been canonized in more than 100 years. Although prophets can present new revelations from God, most often their primary responsibility is to testify of Jesus Christ and to receive revelations concerning the direction of the church.

Mormons accept the Biblical teachings on prophets. In the Bible we learn that God will do nothing except through His prophets and that His church is built on a foundation of prophets and apostles. God has always communicated to His children through His prophets, in order to avoid the confusion that comes when a multitude of people claim to know what God wants the church to do.

From time to time God has spoken on the role of government through revelation. Mormons believe in supporting and honoring governments. In a statement of thirteen articles of faith, Joseph Smith wrote:

 “We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law (12^th Article of Faith).”

Mormons believe the churches must remain politically neutral except in areas that directly impact the normal areas of religious concern, such as morality and freedom of religion. They do not support or reject candidates for office, nor do they support a specific party. Mormon leaders at the highest levels have belonged to both major US political parties in modern times.

As part of a detailed statement on political neutrality, the official church leadership says,

“The Church does not:

• Endorse, promote or oppose political parties, candidates or platforms.
• Allow its church buildings, membership lists or other resources to be used for partisan political purposes.
• Attempt to direct its members as to which candidate or party they should give their votes to. This policy applies whether or not a candidate for office is a member of The Church of Jesus Christ of Latter-day Saints.
• Attempt to direct or dictate to a government leader.

The Church does:

• Encourage its members to play a role as responsible citizens in their communities, including becoming informed about issues and voting in elections.
• Expect its members to engage in the political process in an informed and civil manner, respecting the fact that members of the Church come from a variety of backgrounds and experiences and may have differences of opinion in partisan political matters.
• Request candidates for office not to imply that their candidacy or platforms are endorsed by the Church.
• Reserve the right as an institution to address, in a nonpartisan way, issues that it believes have significant community or moral consequences or that directly affect the interests of the Church. (See Political Neutrality.)

 While some have tried to portray the White Horse Prophecy as some sort of proof that the church is behind the Romney candidacy, it is important to note that neither Romney nor his father believed in the prophecy and the church itself does not believe in it. The church is a world-wide church with world-wide interests, none of which include placing Mormons in office. Their focus is on doing God’s work, and that is done through religious means, not by placing people into political positions. There are Mormons in office who represent both political parties and among those, some hold political views that align with the few political stances of the Mormons and some hold opposing viewpoints. (Immigration is an example of this.) The church does not control these leaders and they do not punish them for opposing Mormon stances on issues. Mormons are far less involved in government issues at the official level than are many churches. They do not invite political candidates to speak in church meetings and full-time, high ranking church officials are prohibited from openly supporting a candidate, in order to avoid influencing the votes of members.

A recent Pew survey of Mormons showed that many Mormons were somewhat concerned about having a Mormon president. They are aware they will be held accountable by the public for every decision a Mormon president would make, even if it had nothing to do with their faith. His choices could make international missionary work more complicated. Mormons generally prefer to be defined by their religious leaders and their own beliefs, not by church members who have no authority, but who are mistakenly perceived as having authority within the church. For that reason, few are anxious to vote for a Mormon just because he is a Mormon—most Mormons evaluate the Mormon candidates in the same way they evaluate other candidates.

“The need for civility is perhaps most relevant in the realm of partisan politics. As the Church operates in countries around the world, it embraces the richness of pluralism. Thus, the political diversity of Latter-day Saints spans the ideological spectrum. Individual members are free to choose their own political philosophy and affiliation. Moreover, the Church itself is not aligned with any particular political ideology or movement. It defies category. Its moral values may be expressed in a number of parties and ideologies.

Furthermore, . Some may even mistake these voices as being authoritative or representative of the Church. However, individual members think and speak for themselves. Only the First Presidency and the Twelve Apostles speak for the whole Church.” (See The Mormon Ethic of Civility.)

Terrie Lynn Bittner

The late Terrie Lynn Bittner—beloved wife, mother, grandmother, and friend—was the author of two homeschooling books and numerous articles, including several that appeared in Latter-day Saint magazines. She became a member of the Church at the age of 17 and began sharing her faith online in 1992.

Jane Manning James, Black Mormon pioneer

Jane became a Presbyterian when she was fourteen years old, but felt unsatisfied with all they taught. She converted to Mormonism a year and a half later after hearing Charles Wendell teach about Mormonism. She had attended the sermon in direct defiance of her pastor’s order to her to not attend. She helped to convert other members of her family. At that time in Mormon history, Mormons were encouraged to gather in one place due to the need for protection during persecution and also due to difficulties in communication at the time. With a newly growing faith, it was easier to have everyone together where they could be taught by their leaders and enjoy the support of others who shared their faith.

Just a year after her baptism Jane and eight other members of her family accordingly set out for Nauvoo, Illinois, where the Mormons were then living. The group included her mother, her siblings, her brother-in-law and her sister-in-law. Despite still being just a teenager, Jane functioned as the leader of the group.

They started their journey with a group of both white and black Mormons, but when the integrated group reached the ferry, the black Mormons were denied passage. Some reports say they were denied passage due to race. Jane’s biography, dictated to someone, states the ferry tried to force them to pay sooner than expected and they did not have the money yet to pay. It’s possible the early payment was due to race, since the white Mormons in the group seemed to have been able to continue. The group decided the white Mormons should continue their journey while the black Mormons would finish their journey on foot, having no other way to get there. A smaller group is easier to support when your supplies were not meant to sustain a long journey.

The remaining distance was 800 miles and it was a cold October, but they walked it under Jane’s competent leadership. Their feet bled so badly Jane recorded that you could follow their path through the bloody but complete footprints. They stopped and prayed their feet would be healed so they could continue. Their prayers were answered and they made it to Illinois.

However, when they reached Peoria, they were once again stopped. The black Mormons were presumed to be runaway slaves and when they couldn’t produce freedom papers—because they had never been slaves to begin with—they were threatened with prison. Eventually they were allowed to go free, but they remained afraid of a repeat of this problem. The remaining journey were perilous. They had to cross a river with cold water up to their necks and they had little food. They often had to sleep outside in the snow. A baby became ill and they prayed it back to health even though the church leaders had given up on it. Their feet were injured and they prayed them back into well-being. They sang hymns and focused on the eternal perspective, giving them the courage and strength to continue their journey.

When they finally arrived in Nauvoo, they first encountered Orson Spencer, who directed them to Joseph Smith’s own home. Joseph’s wife, Emma, saw them coming from the doorway where she stood and brought them into the house and Joseph added chairs to the table for them. Since Jane was the leader of this small group of black Mormons, he asked her to tell her story. He then invited them to stay as guests in his home until they found jobs and homes of their own and assured them they were among friends now and they’d be protected from the racism and persecution they had experienced in their journey.

Everyone but Jane quickly found work and homes. When only Jane remained, Joseph found Jane crying because she had no home or job. He told her she always had a home with him and Emma. Emma asked her what type of work she could do and Jane outlined a variety of housekeeping skills. She offered to start that moment, but Emma told her to rest—she had been very frightened and sad—and to start the next day, doing laundry if that was what she liked to do. He and Emma offered her a job working for them. She continued to live with them for several months. She developed a close friendship with Joseph’s mother and with other women who lived in the home.

Jane was proud that when Joseph Smith ran for president of the United States, one part of his platform was one to free the slaves, because, he said, “‘an hour of virtuous liberty on earth is worth a whole eternity of bondage.”

When Joseph was martyred, her brother Isaac, who worked for Joseph Smith as a clerk, was one of the men who helped to dig the grave for the prophet and to safely escort his body there.

After Joseph’s murder, she moved into the home of Brigham Young, the new prophet, and worked for him. While there she married Isaac James, a free black Mormon.

The Mormons were forced to flee Nauvoo in the face of horrendous persecution, and while stopped at Winter Quarters en route to the Salt Lake Valley, Jane became the mother of Silas. The housing was poor for the harsh winter weather, but Jane had become accustomed to hardship. The Mormons headed toward Utah in groups. Brigham Young and a small group went first to select a precise location. It is believed Jane and her husband were in the lead group of the groups that followed later. Her brother remained in Missouri until eighteen years before his death, where he was treated with great deference and respect by church leaders for his great service to the church and to Joseph Smith. The prophet, Joseph F. Smith, would speak at his funeral, along with one of the apostles.

Conditions were harsh for the Mormons in Salt Lake at first. There was often not enough food and Jane insisted on sharing half of what little she did have with her friend Eliza Partridge Lyman, who had nothing at all while her husband was away on a mission.

Jane and her husband worked hard—Isaac worked for Brigham Young–and earned the means to obtain a home and animals, but the infamous cricket invasion wiped out much of their hard work. They rebuilt and eventually became one of the wealthier families in their “ward.” Together they had seven children.

Sadly, Jane’s husband left the family and Jane found herself a single parent with a large family. She was highly self-sufficient, and although they struggled financially, they managed. She gardened, made her own soap, and did her own spinning and sewing. She brought in a small amount of cash by taking in laundry. For twenty years she cared for her family alone. Then her husband returned and re-established a relationship with his family and again became a practicing Mormon. Jane would outlive him and all but two of her children.

Jane was noted for her untiring service to the church and community, despite the challenges of being a single parent. Her level of service, and her insistence on donating funds to build temples and help with Native American programs was so great that in later years, church leaders reserved seats in the center front of the tabernacle for her and her brother when important meetings were held.

Jane took pride in being a black Mormon. Both parts of her identity mattered to her and she said near the end of her life that her testimony was as strong then as it had been the day she joined the church.

Jane Manning James died in 1908. Several top Mormon leaders, including Joseph F. Smith, spoke at her funeral. Joseph F. Smith was the prophet of the Mormon Church at that time.

Terrie Lynn Bittner

The late Terrie Lynn Bittner—beloved wife, mother, grandmother, and friend—was the author of two homeschooling books and numerous articles, including several that appeared in Latter-day Saint magazines. She became a member of the Church at the age of 17 and began sharing her faith online in 1992.

Polygamy—or more correctly polygyny (the proper term for one man having multiple wives) was first practiced in the Old Testament. In Genesis 16, we learn that Sarai asked her husband Abraham to marry her handmaiden in order to produce heirs. This was very difficult and stressful for all three, but God sent an angel to help the handmaiden through the trials that followed. Abraham is the first recorded case of polygamy. Later, Jacob took additional wives, as did Gideon, Elkanah (the father of Samuel), and others. The Bible gave instructions  on the treatment of additional wives and the resulting children. If polygamy were immoral in all situations, God would not give instructions on how to responsibly practice it. Instead, he would have instructed them to end the practice. (See Deuteronomy 21:15-17 and Exodus 21:10-11 as examples in the Old Testament of Biblical instruction on the appropriate practice of polygamy.) Since some practitioners were prophets, it is clear polygamy was acceptable to God. However, it should be noted that polygamy was not the rule in all time periods. It was practiced only when approved by God and for His purposes.

Polygamy was first proclaimed a doctrine by Joseph Smith, but it was not announced publicly until Brigham Young was leading the church. Some polygamist marriages, especially in the earliest times, were spiritual marriages, meaning no intimacy was involved. Mormons in that time period often saw marriage much differently than does modern society. Mormons believe marriage is an eternal covenant—you remain married after death and your family, including your ancestors, are eternally joined. During the time Mormon polygamy was practiced, it was often merely a way to join two families together for eternity and sometimes also provided financial and legal protection for widows. Many marriages were strictly “on paper.” There is no evidence that Joseph Smith had more than a spiritual marriage with any wife other than his first wife, Emma. Read more on Joseph Smith’s practice of polygamy at FAIR LDS: Joseph Smith/Mormon Polygamy.

Polygamist groups that exist today are not part of the Mormon church, even if they use the name Mormon in their titles. Mormon polygamy was discontinued more than one hundred years ago, making it a part of long ago Mormon history, when the prophet received a revelation showing him that if it were to continue, the government, which was already interfering in Church property ownership, would confiscate and desecrate the temples. Despite this, the prophet said he would endure anything if he had not been commanded to end it. Mormons have complete faith in God and believe He knows everything. Therefore, knowing how long polygamy needed to be practiced in order to fulfill His plan, and knowing how long it would be allowed to be practiced, God organized the practice so everything would be accomplished in the time allowed. Those who make comments about the convenient timing of the end of polygamy are demonstrating a lack of faith in God’s ability to plan for His children and His Church.

Polygamy, as practiced in the 1800s, was very different from the more common forms of modern polygamy. No one was forced to practice polygamy and Brigham Young, the prophet of the church when the open practice of polygamy began, did not select wives for men unless asked to do so. A man who wanted to enter into a polygamous marriage did need permission to do so and had to demonstrate he could adequately support each wife. The first wife had to give her permission for future marriages. In addition, no woman was required to accept a marriage proposal or to enter into polygamy. Although divorce is not encouraged, Brigham Young nearly always granted women who requested them a divorce. Women who entered into a polygamous marriage and then found they could not adjust were free to divorce. Men who requested a divorce were normally told to go back and work harder on their marriages.

The practice of polygamy (“Mormon polygamy”) was actually a minority practice in the Church during early Mormon history. Only one-third of married women were involved in a marriage with Mormon polygamy. The majority included only two wives. Thirty percent involved women who had been previously married. In the 1800s, women had few legal rights of their own. Marriage offered them more legal protection and also provided financial security at a time when it was difficult for women to support themselves.

There were far more Mormon women than men, so polygamy offered a way for more women to be married. It also motivated men to be better men, since they had to compete for the available women and women were free to choose their own husbands. A man who wished to convince a woman to be a second wife had to be certain his first wife was well-treated, as proof that he would make a good husband.

Mormon women had a high degree of suffrage prior to becoming a state. They were given the right to vote in Utah in 1870. However, the federal government removed that right in 1887. Needless to say, the women were not happy about this. Many of them became active in the women’s rights movement with the full financial and emotional support of their husbands, including the wives of many church leaders and  some wives of Brigham Young himself. With the approval of the Mormon Church, the women organized suffrage organizations in Utah, most associated unofficially with the Relief Society organizations, an official Mormon auxiliary for women. Utah women became the second to gain the right to vote when it was returned and it is the support of the Mormon Church that is credited with making this happen.

In 1870, the Mormon women in Utah held a conference less than a month before suffrage was granted, in which they evaluated and promoted the status of women in the Church. Eliza R. Snow was a speaker at this conference. She had been married to Joseph Smith as a plural wife and after his death, was married to Brigham Young. This is considered to have been a courtesy marriage that did not involve intimacy. However, Snow and Young were good friends and he depended on her as a leader of the women of the church. At this conference, she said:

“Our enemies pretend that, in Utah, woman is held in a state of vassalage—that she does not act from choice, but by coercion. What nonsense!

“I will now ask of this assemblage of intelligent ladies, Do you know of any place on the face of the earth, where woman has more liberty and where she enjoys such high and glorious privileges as she does here as a Latter-day Saint? No! the very idea of a woman here in a state of slavery is a burlesque on good common sense … as women of God, filling high and responsible positions, performing sacred duties—women who stand not as dictators, but as counselors to their husbands, and who, in the purest, noblest sense of refined womanhood, are truly their helpmates—we not only speak because we have the right, but justice and humanity demands we should!” (See Jaynann Morgan Payne, “Eliza R. Snow: First Lady of the Pioneers,” Ensign, September 1973.)

One unique side-effect of polygamy in Mormon history was that it allowed the Mormon women who participated an unusual level of freedom. Brigham Young encouraged women in these relationships to return to school for more education or to take on careers, as long as there were enough women at home to care for the children. Many of the women held careers not traditionally held by women in that time. Martha Cannon was a doctor, certainly an unusual career for a women in pioneer days. After her marriage (in a polygamous marriage), she turned to politics instead. A Democrat, she became the first female state senator. In an interesting side-note, her husband was also a candidate in this race. Her primary purpose for running was to reform health care. Emmeline B. Wells, one of Daniel H. Wells’ six wives, was a magazine editor and an active supporter of suffrage. With her husband’s approval, she often traveled to the nation’s capital to work on suffrage issues and became a close friend of Susan B. Anthony.

It is important to remember that Mormon women had been made strong by the extraordinary persecutions they faced as church members during early Mormon history. They had seen their homes taken and their children and spouses murdered. Mormons were the only religious group to have a government-issued extermination order placed on them. They had crossed the plains as pioneers in difficult circumstances and when the government asked the men to leave the wagon train to become soldiers, or when the men died, the women continued on alone. They made homes under the most difficult pioneer circumstances. They were strong and not easily intimidated. They were not, therefore, the meek and downtrodden creatures people sometimes made them out to be.

“As I have often told my sisters in the Female Relief Societies, we have sisters here who, if they had the privilege of studying, would make just as good mathematicians or accountants as any man; and we think they ought to have the privilege to study these branches of knowledge that they may develop the powers with which they are endowed. We believe that women are useful not only to sweep houses, wash dishes, make beds, and raise babies, but that they should stand behind the counter, study law or physic [medicine], or become good book-keepers and be able to do the business in any counting house, and this to enlarge their sphere of usefulness for the benefit of society at large (DBY, 216–17).

The sisters in our Female Relief Societies have done great good. Can you tell the amount of good that the mothers and daughters in Israel are capable of doing? No, it is impossible. And the good they do will follow them to all eternity (DBY, 216). (Brigham Young, Teachings of the Presidents of the Church: Brigham Young.)

Mormon polygamy played a critical role in Mormon history. Not only did it increase Mormon church membership rapidly enough to ensure its survival, it also provided legal and financial safety for many women, helped immigrant women to assimilate more quickly, and allowed many of the women more freedom to pursue careers or political priorities.

Terrie Lynn Bittner

The late Terrie Lynn Bittner—beloved wife, mother, grandmother, and friend—was the author of two homeschooling books and numerous articles, including several that appeared in Latter-day Saint magazines. She became a member of the Church at the age of 17 and began sharing her faith online in 1992.

In the early days of the church, adult men, even those married, could be sent out on missions and often did so when they were quite new to the church. This is not the case today, where missionaries must be well-versed in their religion and have strong testimonies. Ezra Booth left on his mission only a few months after joining. This mission demonstrated his lack of true testimony as he faced his first necessity to sacrifice for his faith. He was angry over having to walk to his destination instead of being given transportation, even though the young church had no money for such things and neither did he. He began to feel upset that he didn’t see a continual stream of miracles, not understanding that miracles are miracles precisely because they are rare. Missionary work wasn’t the glamorous task he expected it to be.

As he focused on all the things that were wrong, instead of on what was right or on the privilege of doing God’s work, his attitude descended lower and lower. All he thought about day in and day out was what he didn’t like about his new church. He had misunderstood a prophecy that said the gospel would bloom in Missouri because he thought it had already happened or it would happen while (and maybe because) he was a missionary there. Instead, he found only a small number of converts there. He didn’t think prophets ought to laugh or play with children. Ezra also resented that only the prophet could receive revelation, showing a distinct inability to understand the purpose of a prophet. He began to harbor resentment and anger towards his leaders. He even forgot he was there to share the gospel and instead spent his time attacking it. Naturally, when he returned home, the church had no choice but to excommunicate him. It was clear he lacked a testimony or commitment to the gospel.

Like so many though, he could not simply move on with life. He became obsessed with his former membership and began writing letters to the newspapers, making up new stories and slanting things to justify his decision to stay outside the church rather than to repent and re-convert. Many people find a need to try to justify their choices in this way. Unfortunately, many believed his words, not knowing his background or mindset and it increased the persecution the Mormons faced. Because of his attitude and gossip, many people suffered powerful tragedies.

Joseph Smith was naturally a preferred target, although Ezra’s persecution hurt many others as well. One day, Joseph’s adopted twins had measles and Emma, his wife, had cared for them all day. She eventually went to bed with the little girl and Joseph stayed up with the little boy, who was much sicker. Late into the night, he finally was able to sleep by putting the child with him on the trundle bed near the door. Just as he fell asleep, an angry and very drunk mob broke through the door and dragged Joseph into the streets. They left the door open, causing the baby to catch cold. They choked Joseph, ripped off his clothing, and tried to force hot tar and acid down his throat to kill him. After having second thoughts about actually murdering him, they tarred and feathered him. They also dragged Sidney Rigdon, another church member, out of his home and covered him in tar. The head injuries Rigdon sustained left him delirious for several days. Both men suffered untold pain as the tar was removed from them.

The saddest result of this mob action is that Joseph’s little son died because of the cold he caught when the door was left open. Despite all of this, Joseph forgave them and when they showed up at a sermon soon after, Joseph, still suffering his injuries, did not mention what they had done.

All of this came about because one person had a very bad attitude, choosing to focus on the wrong things, choosing to fill his life with hatred, choosing to spread false stories—and because others chose to believe this gossip instead of finding out for themselves what was true.

There will always be people in the world who will make up stories for their own self-centered purposes, whether it is about religion, politics, social life or any other part of life. However, we are accountable for our choices, including what we do with what others tell us. Ezra Booth would have to answer to God for the lies he told, but each person who acted on those lies without taking the time to find out for himself what was true would also be accountable for those actions. No part of our life is exempt from being accountable for our choices.

H. David Burton, Presiding Bishop of the Church, pointed out that our integrity impacts every other part of our virtue: “It is difficult for a person to display virtuous traits if he or she lacks integrity. Without integrity, honesty is often forgotten. If integrity is absent, civility is impaired. If integrity is not important, spirituality is difficult to maintain.” (See Let Virtue Garnish Your Thoughts by H. David Burton.)

There are many lessons to be drawn from the life of Ezra Booth—the importance of securing a firm testimony of your faith, the dangers of spreading or listening to gossip, the impact of sustained anger, and the power of choice and accountability. It is not likely Ezra Booth set out to cause as much trouble he did. He only wanted to get even with the Mormons for not living up to his unrealistic expectations. However, the choices he made led to widespread persecution, pain and suffering, and even the death of a child. Gossip and spreading false information or information we have not properly verified can have far-reaching consequences we cannot imagine. It is important, as we make our daily choices, to remember we can choose our actions, but not their consequences. Seemingly unimportant actions can lead to a chain of events we can no longer control. Agency is one of the greatest gifts God has given us but we must use it wisely.

Terrie Lynn Bittner

The late Terrie Lynn Bittner—beloved wife, mother, grandmother, and friend—was the author of two homeschooling books and numerous articles, including several that appeared in Latter-day Saint magazines. She became a member of the Church at the age of 17 and began sharing her faith online in 1992.

The First Mormon Relief Society Meeting

“We study our history because it unites faithful women. The history of Relief Society is a Spirit-filled story of strong, faithful, purposeful women. As a part of the Lord’s restored Church, Relief Society can now be found in nearly 170 nations. Everywhere in the world adult women in the Lord’s Church can be given serious and important responsibilities.” (Daughters in My Kingdom”: The History and Work of Relief Society, Julie B. Beck, Relief Society General President)

She suggested that studying the history of the Relief Society will help us to better understand what God wants us to do and to be. When the Relief Society was first organized in the early days of the Church, there were many benevolent societies. Joseph Smith agreed that serving others was an appropriate sphere for women but he felt they could become more than just that, more than just a social club. They could have an important role to play in the growth of the Lord’s Kingdom, and so he made them more than just a club or society. He organized them to work under the direction of the priesthood, but also in the pattern of the priesthood. He, like other leaders since then, allowed the women to run their own organization and to choose which projects they felt were best suited to their needs. Of course, from time to time they are asked to take on certain projects, but Gordon B. Hinkley joked that the way the Mormons handle their women is to get out of their way and look at all the good they can do.

The Relief Society was organized in 1842 and Joseph Smith said the church would not be perfect without this organization, so great was the need for participation of the women in leading the church. Although their primary responsibility was to serve others, as demonstrated by their motto, Charity Never Faileth, they have, from time to time worked on other projects, including politics. They were active in the movement to help women gain legal rights in the early days of the women’s movement. Mormon women lost the right to vote when Utah became a state and they fought hard to get the secular state and federal government to return that right. They campaigned for other moral reforms as well.

They were educated by Joseph Smith himself in the gospel, to make sure they had the knowledge to do their work, and were encouraged to learn and study on their own. Under Brigham Young in Utah, Mormon women were often encouraged to embark on traditionally male careers, including becoming a doctor. Because many men—even married men in those days—were traveling as missionaries, women were needed who could take on what had been traditionally men’s work. Teenage girls were taught to prepare wagons and take long journeys alone, to care for bees, and to complete other tasks that would ensure their independence and courage.

Although the organization disbanded during the difficult times surrounding Joseph Smith’s murder, it reorganized in a new form in Utah, when Brigham Young, who took over leadership after Smith’s murder, asked the women to form organizations that would help the Indians. These groups made clothing and bedding for Indians in need. Later, many of these groups decided to stay organized, returning to their original purpose of serving the poor in their own communities. The Relief Society was officially restarted in 1866, although many groups were already well-organized.

The Relief Society, in the early days of the church, ran a number of businesses. They organized cooperatives, raised and saved grain for emergencies, and ran medical schools for women who were training to be midwives or doctors—long before the better-known battles were fought to get women into secular medical schools. From time to time, they have operated magazines.

Today, the Relief Society offers a broad range of services to women and to the church and community in general. One service provided for women in the church is the Visiting Teaching program. Women are asked to go with another woman to visit several Mormon women each month. They build a friendship with the women and keep an eye out for any special needs they might have, whether it’s a meal during an illness, food during unemployment, or someone to sit with in church. They provide as much of the service as possible themselves and arrange for others to assist when necessary. A compassionate service leader monitors the needs of the women in a congregation and makes sure they are met, including checking on elderly women who live alone or providing a listening ear to those who need one. This leader coordinates larger service projects, such as helping a family clean before they move or arranging meals to be brought in for a longer period of time.

Literacy is another focus of the Relief Society. A literacy leader coordinates all literacy needs for a congregation for both men and women. Men may serve as teachers and tutors in the program, but may not lead the program. The Relief Society has developed a special curriculum that teaches people to read using the scriptures. In addition to reading scriptures, students bring in words they want to learn and keep a journal. If they are unable to write, they dictate their entries to the teacher. When they learn to write a letter, which is taught in the class, the teacher will stop and have the student insert the letters he knows how to write. Once a student has completed the eighteen-month class, he is encouraged to become a teacher or an aid in the next literacy class, where he can model for the new students that success is possible. In this way, students will eventually have teachers who have conquered literacy themselves and understand the special challenges faced by their students.

Literacy encompasses more than just reading and literacy leaders can tackle any aspect of literacy that is needed. Programs include English as a Second Language with citizenship preparation as needed, teaching parents to raise readers, using the computer, journaling, and writing personal histories.

The Relief Society conducts a varied educational program. On Sundays, women study scripture and religious doctrine in their weekly meeting. Throughout the month, congregations can organize a variety of classes and programs to meet the needs of their own women, making the program appropriate for any culture. A typical American program might include a mommy and me class, foreign language instruction, exercise classes, home repair lessons, money management, career training, and blogging.

A conference held twice a year allows women to hear, in person or through a satellite, internet, or television broadcast, to listen to the three women who run the Relief Society at the International level, as well as one male leader chosen from the First Presidency (consisting of the prophet and his two counselors.)

Julie Beck currently heads the international Relief Society organization. There are other women leaders at regional and congregational levels, each operating with a high degree of autonomy. Local groups devote themselves to congregational and community service and education for their varied members. They frequently participate in humanitarian projects, which might include making kits to be distributed after a disaster, creating education supplies for children in developing nations, or putting together baby blankets for those in need.

Relief Society is designed to be adaptable to changing conditions and to the growing diversity of a world-wide church while remaining faithful to its most important function—that of Christ-like service.

Terrie Lynn Bittner

The late Terrie Lynn Bittner—beloved wife, mother, grandmother, and friend—was the author of two homeschooling books and numerous articles, including several that appeared in Latter-day Saint magazines. She became a member of the Church at the age of 17 and began sharing her faith online in 1992.

The thing about Joseph Smith, Jr. that continually amazes me to this day, is a basic character trait that is invaluable and yet found in so few people. For two years of my life, six days a week, 12 to 15 hours a day I studied the life, times and teachings of the prophet, Joseph Smith. I studied his life, from birth to death. I studied the history of The Church of Jesus Christ of Latter-day Saints, commonly known as the Mormon Church. I studied the history of the day: political, historical, socio-economic, arts and literature, religious, social . . . all of it. I carefully plotted each event of the prophet’s life and looked at the history surrounding him and through this intensive study I came to understand more fully what drove him and why. And in the process of that extensive study, I also gained a strong and unassailable testimony of him as a prophet of God. He never gave up. He never stopped. He never retreated. He stood strong in his testimony of Jesus Christ and Heavenly Father and all that was revealed to him. No person, no matter how cruel or traitorous, was able to stay him from his course.

He was a prophet of God, so called by our Lord God Jesus Christ. On that spring morning, he entered a quiet grove and prayed with a pure and simple heart and from that day forward, no matter what was done to him: tarred and feathered, trumped up charges and court hearings, unlawful imprisonment, the persecution and outright lawlessness in the conduct toward the Saints and never, no matter what was done to him, would he deny, could he deny, what he’d seen and what calling had been extended to him by God.

One night, when his twin son and daughter were ill with the measles, he was up walking with his infant son trying to soothe him. The door burst open and vicious, heartless men tumbled inside, each trying to get to the prophet first. Wrenching the child from his arms, they threw the baby at Emma and dragged Joseph, fighting every inch of the way, from the house and out into a pasture. There they poured boiling hot tar over him, searing him straight through to the bone. Drunken and laughing, they then poured feathers over him. They tried to force poison down his throat, chipping a tooth in the process. Joseph was a big, strong, athletic man, but even he could not withstand a mob. Yet, they were not able to force the poison down his throat and this saved his life. They finally left him, nearly unconscious and writhing in agony, and stumbled to their homes and tucked themselves into bed, never stopping to consider the consequences of their actions, both mortal and eternal.

Hours later, searchers found Joseph and carried him home. Through the night they painstakingly peeled the tar from his body, taking layer upon painful layer of skin with every strip. By morning, having survived an excruciatingly painful and exhausting night, Joseph arose and went into town to preach. It was Sunday morning and he had a message to share. A message of repentance, strength, hope and eternal love. And preach he did, strengthened by the Lord that he might do so.

One might think, after a night such as this when he was tortured, his wife and children terrified beyond belief, that he would walk away and say, “Enough is enough.” But he did not. He continued to preach of Jesus Christ. He continued to preach of Heavenly Father. And in the congregation that day were some of the members of the mob whose hearts were softened, pierced with shame and sorrow. This man they had treated so viciously and inhumanely the night before, now stood in all humility testifying of forgiveness and the healing power it holds.

One might think as he buried his infant son, dead because of the exposure to the chill midnight air in his weakened condition and the cruel actions of a merciless mob, that Joseph would walk away and say, “I cannot do this anymore.” He did not.

One might say, as he was hauled into court after court, suffering an extended unlawful imprisonment in the Richmond and Liberty Jails, he might do more than petition God, rather that he might say, “I will deny I saw and spoke to God.” He did not deny, he stayed the course.

The moment when he finally broke down and cried to God, was when the saints (Mormons) were being raped, murdered and driven from their homes and across the frozen Mississippi with scarcely more than the clothes on their backs. When cruel and careless men slaughtered the Mormons at Hauns Mill, even the children, saying coldly, “Nit make lice,” before firing the bullets in everyone around, young and old. When lawlessness ruled the land, mercy’s hand was stayedd and justice stood mute . . . that is when Joseph finally cried to God.

O God, where art thou? And where is the pavilion that covereth thy hiding place?

How long shall thy hand be stayed, and thine eye, yea thy pure eye, behold from the eternal heavens the wrongs of thy people and of thy servants, and thine ear be penetrated with their cries?

Yea, O Lord, how long shall they suffer these wrongs and unlawful oppressions, before thine heart shall be softened toward them, and thy bowels be moved with compassion toward them?

O Lord God Almighty, maker of heaven, earth, and seas, and of all things that in them are, and who controllest and subjectest the devil, and the dark and benighted dominion of Sheol—stretch forth thy hand; let thine eye pierce; let thy pavilion be taken up; let thy hiding place no longer be covered; let thine ear be inclined; let thine heart be softened, and thy bowels moved with compassion toward us. (D&C 121:1-4)

Through all of this and more, for the remainder of his life, Joseph would not deny the First Vision. He would not deny he was called by Jesus Christ and Heavenly Father to restore the gospel to the face of the earth. He would not walk away from his prophetic calling, no matter the cost.

And now, his name is bandied about, both for good and evil, in this day. And still, he would stand and shout to the world. Jesus Christ lives. Heavenly Father lives. They love us and Christ’s gospel, with all its promise, hope and reward is fully restored on the earth today. Come home . . . come be at peace . . . come and remember who you are.

I will close this post with the words of Joseph Smith, Jr. himself:

The Prophet’s journal for November 6, 1835, records:

“I was this morning introduced to a man from the east. After hearing my name, he remarked that I was nothing but a man, indicating by this expression, that he had supposed that a person to whom the Lord should see fit to reveal His will, must be something more than a man. He seemed to have forgotten the saying that fell from the lips of St. James, that [Elijah] was a man subject to like passions as we are, yet he had such power with God, that He, in answer to his prayers, shut the heavens that they gave no rain for the space of three years and six months; and again, in answer to his prayer, the heavens gave forth rain, and the earth gave forth fruit [see James 5:17–18]. Indeed, such is the darkness and ignorance of this generation, that they look upon it as incredible that a man should have any [dealings] with his Maker.” (History of the Church, 2:302; from a Joseph Smith journal entry, Nov. 6, 1835, Kirtland, Ohio.)

“When did I ever teach anything wrong from this stand? When was I ever confounded? I want to triumph in Israel before I depart hence and am no more seen. I never told you I was perfect; but there is no error in the revelations which I have taught. Must I, then, be thrown away as a thing of naught?” (History of the Church, 6:366; from a discourse given by Joseph Smith on May 12, 1844, in Nauvoo, Illinois; reported by Thomas Bullock.)

“Although I do wrong, I do not the wrongs that I am charged with doing: the wrong that I do is through the frailty of human nature, like other men. No man lives without fault. Do you think that even Jesus, if He were here, would be without fault in your eyes? His enemies said all manner of evil against Him—they all watched for iniquity in Him.”(History of the Church, 5:140; from a discourse given by Joseph Smith on Aug. 31, 1842, in Nauvoo, Illinois; reported by Eliza R. Snow.)

Joseph Smith’s journal for October 29, 1842, records: “I … went over to the store [in Nauvoo, Illinois], where a number of brethren and sisters were assembled, who had arrived this morning from the neighborhood of New York. … I told them I was but a man, and they must not expect me to be perfect; if they expected perfection from me, I should expect it from them; but if they would bear with my infirmities and the infirmities of the brethren, I would likewise bear with their infirmities.” (History of the Church, 5:181; paragraph divisions altered; from a Joseph Smith journal entry, Oct. 29, 1842, Nauvoo, Illinois.)

Candace

However, God never forgets His children, and so Nephi also told them that God would eventually bring them a wonderful gift:

8 And after our seed is scattered the Lord God will proceed to do a marvelous work among the Gentiles, which shall be of great worth unto our seed; wherefore, it is likened unto their being nourished by the Gentiles and being carried in their arms and upon their shoulders.

9 And it shall also be of worth unto the Gentiles; and not only unto the Gentiles but unto all the house of Israel, unto the making known of the covenants of the Father of heaven unto Abraham, saying: In thy seed shall all the kindreds of the earth be blessed. (1 Nephi 22)

This marvelous work was the restoration of the gospel, which happened in 1820 in a small village called Palmyra. A young boy, puzzled by the claims of so many churches to be the only true church, encountered a scripture in the Bible that told him to take his questions to God, so he did. In response, he was told not to join any of the churches, because none of them was entirely correct.

In time, after many years of preparation, training, and maturing, Joseph would lead the restoration of the true gospel. This would, appropriately, include some additional scriptures, clarifying a Bible that had been pieced together and retranslated many times. The Bible often refers to scriptures we no longer have, and prophets whose teachings have been lost. We understand that what has been chosen by men for canonization is not always complete and we know translation, when not done by a prophet, is subject to the errors of mortal men.

The Book of Mormon, kept as a single unit, rather than a collection of individual manuscripts, and translated by a prophet, eases some of these challenges. It does not replace the Bible. Instead, it testifies of it, just as the Bible testifies of the Book of Mormon. Look at these scriptures in the Bible:

4 And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust. Isaiah 29:4 KJV

The Book of Mormon was hidden in the ground by Moroni, prior to his departure into hiding when his life was threatened.

14 Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. (Isaiah 29:14)

16 Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and dwrite upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions:

17 And join them one to another into one stick; and they shall become one in thine hand. (Ezekiel 37)

The Stick of Judah is the Bible. The Stick of Ephraim is the Book of Mormon. Early manuscripts, including the Bible, were often rolled into tight scrolls known as sticks.
The scriptures of the restoration testify of the Savior and of the Bible. They don’t subtract from it…they enhance and enrich it, providing the testimony of people far away that yes, there really was a Savior and He really was God’s Son—a Savior for everyone, not just Israel.

For more on the Restoration of the Gospel, visit Joseph Smith: Prophet of God.

Terrie Lynn Bittner

The late Terrie Lynn Bittner—beloved wife, mother, grandmother, and friend—was the author of two homeschooling books and numerous articles, including several that appeared in Latter-day Saint magazines. She became a member of the Church at the age of 17 and began sharing her faith online in 1992.

In discussing this, sometimes we are tempted to say, “Well, that is just a matter of faith,” and then change the subject. The implication being that talking about God is like talking about breeds of unicorns—both God and unicorns are just fantastic creatures, so any discussion of either is merely academic. Or worse—nonsensical.

I disagree. I think these types of discussions about God can have merit, especially if done between close friends and in a relaxed setting.

Near the beginning of World War Two, Hugh B. Brown, a member of the Church who later became an apostle, had a theological discussion with a friend of his in England. They began by talking about the looming war-clouds, and then his friend, who happened to be a Member of Parliament and a lawyer, asked Hugh B. Brown to prepare a brief on his faith.

Following the advice of Peter (“Be ready always to give an answer to every man that asketh you a reason of the hope that is in you.”), Brown said that he could give him the information right then and there

The discussion (which Brown said was like the process of discovery in legal proceedings) was an intellectual rough-and-tumble. They began with discussing the MP’s personal beliefs, and then they debated a version of the Epicurean Paradox. Next they established God’s modus operandi, which led to a discussion of prophets. The two men finally formulated what Brown later called a profile of a prophet.

Here is what they came up with:

1. He will boldly claim that God had spoken to him.

2. Any man so claiming would be a dignified man with a dignified message—no table jumping, no whisperings from the dead, no clairvoyance, but an intelligent statement of truth.

3. Any man claiming to be a prophet of God would declare his message without any fear and without making any weak concessions to public opinion.

4. If he were speaking for God he could not make concessions, although what he taught would be new and contrary to the accepted teachings of the day. A prophet bears witness to what he has seen and heard and seldom tries to make a case by argument. His message and not himself is important.

5. Such a man would speak in the name of the Lord, saying, “Thus said the Lord,” as did Moses, Joshua, and others.

6. Such a man would predict future events in the name of the Lord, and they would come to pass, as did those predicted by Isaiah and Ezekiel.

7. He would have not only an important message for his time but often a message for all future time, such as Daniel, Jeremiah, and others had.

8. He would have courage and faith enough to endure persecution and to give his life, if need be, for the cause he espoused, such as Peter, James, Paul, and others did.

9. Such a man would denounce wickedness fearlessly. He would generally be rejected or persecuted by the people of his time, but later generations and descendants of his persecutors would build monuments in his honor.

10. He would be able to do superhuman things—things that no man could do without God’s help. The consequence or result of his message and work would be convincing evidence of his prophetic calling: “By their fruits ye shall know them” (Matthew 7:20).

11. His teachings would be in strict conformity with scripture, and his words and his writings would become scripture. “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:21).

That is an impressive list, to which many other things could be added. But the point stands that Joseph Smith meets every one of these criteria. He is on equal footing with any other biblical prophets. And that is one of the reasons why I am so attracted to him.

And it goes beyond simple attraction. It is a burning and abiding faith in his mission as prophet.

On the 200th anniversary of Joseph Smith’s birth, Thomas S. Monson, now the sixteenth president of the Church, said:

“I know he was God’s prophet, chosen to restore the gospel of Jesus Christ in these latter days. I pray that as we celebrate the 200th anniversary of his birth, we may learn from his life. May we incorporate into our own lives the divine principles which he so beautifully taught—by example—that we, ourselves, might live more completely the gospel of Jesus Christ. May our lives reflect the knowledge we have that God lives, that Jesus Christ is His Son, that Joseph Smith was a prophet. (Thomas S. Monson, “The Prophet Joseph Smith: Teacher by Example,” Ensign, Nov 2005, 67)

I add my faith to his. I know that Joseph Smith was a prophet. The things that he said happened to him really did happen to him. I have come to this conclusion because I have read his words, his teachings, and his journals many times over. Moreover, I have also felt God whispering to my heart, affirming what I have studied and read.

Of course this is in the realm of faith, but we can all make that leap of faith and know that Joseph Smith was a prophet. That is what motivates me and that is why I blog.

kendalbhunter