Chapter 5

¹Tullidge,p. 774.

²I. F. Scott and S. S. Scott to "Dear Brother and Sister," April 29, 1860,
RLDS Archives. Additional details concerning Joseph Smith III at Amboy can be
gleaned from: Memoirs, pp. 73-74; Tullidge, pp. 774-775; Charles Blair,
"Recollections of Amboy Conference," Autumn Leaves 40 (February 1927):91;
"The Reception of Bro. Joseph Smith, Jr.," SH I (May I860): 122; and Elizabeth
Johnson Blair, "Autobiographic Statement of Elizabeth Johnson Blair," Journal of
History 10 (July 1917):354. This last article states that Joseph Smith III was in
tears the better part of his address, that there was not a dry eye in the room when
he finished, and that "his mother, Mother Bidamon, . . . just sobbed with joy."

³For on account of Joseph Smith Ill's address see SH I (May I860): 101-105
(reprinted from the Amboy Times). For explanatory comments, see Memoirs, p.
464.

⁴Additional information concerning the conference is found in "Minutes of
Conference," SH I (May 1860): 105-108. Some accounts list only Gurley, Blair, and
Marks as ordaining Joseph Smith III. W. W. Blair, Journal, April 6, 1860, RLDS
Archives, states that Samuel Powers joined the others in ordaining Joseph Smith
III a high priest. Edmund C. Briggs, Journal, April 6, 1860, RLDS Archives, states
that the four mentioned by Blair were joined by a fifth, George Morey, in
ordaining Joseph Smith III president of the church.
The reaction of many Saints was summed up in William Marks when he said:
" . . it was the happiest daye I think that I ever experienced in my life;" William
Marks to Hiram Falk and Josiah Butterfield, October I, 1865, RLDS Archives.

⁵Buddy Youngreen, "Sons of the Martyrs' Nauvoo Reunion-1860," Brigham
Young University Studies 20 (Summer 1980):351-357.

⁶ Joseph F. Smith to Levira A. Smith, June 28, 1860, LDS Archives, as cited
in Youngreen, "Sons of the Martyrs' Nauvoo Reunion—1860," pp. 357-359.

⁷Ibid., and Samuel H. B. Smith to George A. Smith, July 11, 1860 (also
printed in Youngreen's article, pp. 360-361). A second-hand account of this
episode has survived in a letter of John R. Young to Vesta Pierce Crawford, April
1931, Ms 125, Box 3, Folder 13, University of Utah. Young recalled: "Soon after
the return of Joseph F. Smith from his first mission to England, I heard him tell
this story. As cousin Samuel H. B. Smith and I were going to England we visited
Nauvoo & staid a few days with Aunt Emma. In the evening cousin Joseph said,
"Joseph F. we are going to let you & Samuel sleep in our dream chamber, and in
the morning we want you to tell us your dreams, for what ever one dreams the
first night that they sleep in that room, will be true Pointers to their future
lives." It is interesting to speculate whether the "dream chamber" was the same
room in which Joseph Smith, Jr.'s portrait hung.

⁸Joseph F. Smith to Levira A. Smith, June 28, 1860.

⁹Samuel H. B. Smith to George A. Smith, July 11, 1860.

¹⁰Ibid.

¹¹Joseph F. Smith to George A. Smith, August 22, 1860, LDS Archives, as
cited in Youngreen, "Sons of the Martyrs' Reunion--1860," pp. 361-362.

¹²During the summer of 1863, Joseph F. Smith and Samuel H. B. Smith
returned from Europe and retraced their steps across America. They passed
through Hancock County, but missed seeing their cousin Joseph. Joseph Smith II
learned of their visit and sent word to his cousin John of their safe arrival.
Joseph Smith III still entertained hopes that all the Smith cousins someday would
Stand "shoulder to shoulder in the war of truth with error as our Fathers in bygone
days." He also stated that their religious differences were "not such as to create
a sundering of natural ties." Joseph Smith III to John Smith August 14,1863, as
cited in Youngreen, "Sons of the Martyrs' Reunion--1860," pp. 364-365. (The
original of this letter is in private possession; a photocopy is located at Bngham
Young University.)
Joseph's hopes for his Mormon kindred is reflected in a letter written some
months later: "My cousins Joseph & Samuel have returned to the Valley and I
apprehend that there will be a way for their emancipation from Utah thraldom."
Joseph Smith III to Charles Derry, October 14, 1863, RLDS Archives.

¹³William Mulder, "Mormonism's 'Gathering': An American Doctrine with a
Difference," Church History 23 (September 1954):248-264, and Gustive O. Larson,
Prelude to the Kingdom: Mormon Desert Conquest; a Chapter in American
Cooperative Experience (Francestown, New Hampshire: Marshall Jones Co.,
1947

¹⁴Mormon immigration to Utah has received considerable scholarly
attention. See William Mulder, Homeward to Zion: The Mormon Migration from
Scandinavia (Minneapolis: University of Minnesota Press, 1957), and P. A. M
Tavlor. Expectations Westward: The Mormons and the Emigration of Their British
Converts in the Nineteenth Century (Ithaca. New York: Cornel University Press,
1966). Concerning Joseph Smith and the Rocky Mountains, see Hyrum L. Andrus,
"Joseph Smith and the West," Brigham Young University Studies 2 (Spring-Summer
I960): 129-147.

¹⁵"The Wilderness," SH I (August I860): 173-178, and W. W. Blair, "The
Mountain of the Lord's House," SH 4 (October 1, 1863):101-107.

¹⁶HRC3:210.

¹⁷Tullidge, pp. 773-774; Memoirs, p. 72.

¹⁸Memoirs, pp. 72-73. Joseph Smith III also had observed at first hand the
failure of the Icarian communitarian experiment in Nauvoo.

¹⁹James Arlington Bennet to Joseph Smith III, May 6, 1860, RLDS
Archives. A printed version of the letter is contained in Lyndon W. Cook, "James
Arlington Bennet and the Mormons," Brigham Young University Studies 19 (Winter
1979):247-249. Cf. Memoirs, p. 78 for information on additional correspondence of
a similar nature.

²⁰"Keokuk" to Joseph Smith III, n.d., P15, f24, RLDS Archives.

²¹ Joseph Smith III to George Edmunds, Jr., July 1, 1860, RLDS Archives.
Concerning Edmunds' promotional activities, see Cochran, et al., eds., The
History of Hancock County, p. 97, n. I. Edmunds' biography remains unwritten,
but the researcher frequently runs across his name in conjunction with plans for
civic improvements such as railroads, bridges, and canals. See, e.g., "Local
Affairs," Hancock Eagle , July 10, 1846, and "Canal Meeting," Hancock Patriot,
February 26, 1848.

²²Tullidge, p. 777. Memoirs, p. 78, emphasizes Edmunds' belief that
religious opposition to the Reorganization would soon fade away.

²³"Meeting of the Citizens, May 10," Carthage Republican, May 24, 1860.
In Memoirs, p. 66, Joseph Smith III recalled that R. W. McKinney chaired this
meeting, but the published minutes state that J. Bauer was chairman.

²⁴"New Phase in Mormonism," Carthage Republican, May 24, 1860. This
piece was signed "Observer," but from subsequent discussion, McKinney was
obviously the author.
Cf. Memoirs, pp. 65-66. Launius, "And There Came Prophets in the Land
Again," p. 209, erroneously states that R. W. McKinney led the opposition to
Joseph Smith III, "not because he feared a repetition of past Mormon troubles but
because he and Smith were engaged in a tough race for the office of mayor. The
election would not be held until November, but McKinney used the religious issue
as a means of discrediting Smith so that he would be more likely to defeat him."
This is inaccurate on several counts: (1) As noted in Joseph Smith Ill's journal, the
election took place on April 18, 1860. (2) His opponent was John B. Icking. See
Memoirs, p. 65. (3) McKinney was mayor of Nauvoo in 1854 and 1855. See
Scofield, History of Hancock County, p. 1090. (4) The religious hostility of former
Mayor McKinney's staunch Presbyterian wife was probably the underlying cause of
his attacks; see Memoirs, pp. 65 and 67. Launius, p. 209, notes 46 and 47, cites
the Carthage Republican for August 23, 1860, August 24, 1860, and July 10
through November 28, 1860. The Republican was a weekly, and there were no
numbers for August 24, July 10, or November 28, 1860. Launius also wrongly
places McKinney's articles between July 10 and November 28, 1860. In actuality,
they appeared May 24 and June 14, 1860. Launius states that the articles were
unsigned, whereas one was signed "Observer," and the other bore McKinney's
name.

²⁵"Abraham Van Horn Yates, Esqr.," Carthage Republican, June 14, 1860.

²⁶Memoirs, p. 66. Joseph Smith III later informed Risse, when things had
returned to normal, that if the document had been signed, he would have sought
an indictment at the next sitting of the grand jury on grounds of conspiracy. This
may have been a bluff on his part, however, because he sought no such
indictments against the signatories of the Carthage resolutions. Indictments
would have aroused feelings just at the time Joseph sought to calm them.

²⁷Reprinted in SH 1 (July 1860): 169-170, under the title, "A Card from Bro.
Joseph Smith."

²⁸David Mack to Jarius G. Stark, August 21, 1860, Brigham Young
University.

²⁹"Reported Re-location of the Mormons—Meeting of the Citizens of
Carthage," Carthage Republican, August 23, 1860.

³⁰HRC 3:268-269.

³¹ Concluding paragraphs drawn from Memoirs, pp. 67-69; Tullidge, pp. 779-
781. For an outline of the growing Mormon-Gentile political conflict and the
debate over polygamy see Gustive 0. Larson, The "Americanization" of Utah for
Statehood (San Marino, California: Huntington Library, 1971), pp. 1-60.

³²The following three paragraphs are based upon a reading of Joseph Smith
Ill's 1859-1861 Journal, RLDS Archives. The journal contains entries for January
1 through May 15, 1859; July 9 through December 31, 1859; and January I through
February 13, 1861. Joseph Smith Ill's next journal begins May 30, 1866, which
means that most of his Nauvoo presidency is not covered by journal entries. It is
fortunate to have the entries for early 1861, because they show clearly that
Joseph's daily routine underwent no radical change at the outset of his presidency.

³³On February 18, 1859, Joseph noted in his Journal: "Broke my pipe &
quit smoking." However, later entries indicate that he continued to purchase
tobacco occasionally.

³⁴The RLDS Church commenced publishing The True Latter Day Saints
Herald in January, 1860. Isaac Sheen, formerly editor of William Smith's
Melchisedek and Aaronic Herald, became the first editor.
Between Sunday, January 6 and Sunday, February 10, 1861, Joseph Smith III
left Nauvoo on a preaching expedition only once, February 3rd, when he preached
across the river at Montrose, Iowa.

³⁵Memoirs, pp. 45-46. Launius, "And There Came Prophets in the Land
Again," p. 206, n. 39, erroneously states that Julia "had married and moved to
Texas during the 1850s and had no part in this story . . . ." Actually her sojourn in
Texas lasted until the death of her first husband, Elisha Dixon, after which she
returned to Nauvoo for a time.

³⁶"An appeal to my Brother Frederick When on his sick bed," David H.
Smith, Diary, February 17, 1862, RLDS Archives. The poem reads:
Remember Brother dost thou not
What mother used to say?
Or are her counsels all forgot,
Her teachings thrown away?
Remember O! how inocent,
Our early years were passed,
Shall we when Mothers life is spent,
Neglect our god at last?
Remember how she taught us five
In faithfulness to pray
That God would guard us through the night
And watch us through the day.
Oh did we think when ere we read
The bible! holy book?
In after years that in to it
We'd be ashamed to look?

O! shall we stand above her grave?
And in our conscience say?
That on life's road we have not walked
As Mother showed the way?
You know how righteous she has been
Through all her weary years.
Let's turn to her example then,
Lest we repent with tears.

³⁷David Hyrum Smith, "A Word of Advice to Those That Look for Me To Be
the Prophet," SH 3 (April 1863):199. Concerning Brigham Young and his
expectation that David would come to lead the Mormon Church, see Avery,
"Insanity and the Sweet Singer," pp. 154-158; Esplin, "Joseph, Brigham, and the
Twelve: A Succession of Continuity," pp. 336-337; and Stenhouse, The Rocky
Mountain Saints, p. 213.

³⁸Paul M. Edwards, "The Sweet Singer of Israel: David Hyrum Smith,"
Courage; A Journal of History, Thought and Action 2 (Summer 1972):481-483, and
Avery, "Insanity and the Sweet Singer," p. 53, n. 72.

³⁹Memoirs, p. 91; Tullidge, p. 782; Inez Smith, "Biography of Alexander
Hale Smith.—Part 2," Autumn Leaves 25 (July 1912):307.

⁴⁰Inez Smith, "Biography of Alexander Hale Smith.—Part I," Autumn
Leaves 25 (May 1912):204.

⁴¹ Ibid., pp. 199-207, and "Part 2," pp. 307-313.

⁴² Joseph Smith III to Charles Derry, April 24, 1863, RLDS Archives.

⁴³Charles Derry, "Autobiography of Charles Derry," Journal of History 2
(April 1909):! 67.

⁴⁴Tullidge, pp. 614-615.

⁴⁵ Journal of Discourses 4:6 (discourse of Heber C. Kimball, June 29, 1856).

⁴⁶See Journal of Discourses 6:319-320 (discourse delivered April 7, 1852);
3:212 (February 17, 1856); 5:296 (October 6, 1857); and 18:70-71 (discourse
delivered August 31, 1875)

⁴⁷As recorded in the Brigham Young Office Journal, 1858-1863, February
28, 1860, LDS Archives (cited by Quinn, "Organizational Development and Social
Origins of the Mormon Hierarchy, 1832-1932," p. 73):
"President Young remarked to his Bro. Phineas that Joseph Smith Jun.
(little Joseph as he is called) will be a good Latter day Saint; in time it may want
a revelation from the Lord; but blessings will rest upon the posterity of Joseph
Smith the Prophet; and the spirit of the Lord will probably rest upon Joseph that
he will be constrained to enquire of the Lord what he would have him to do."

⁴⁸Esplin, "Joseph, Brigham, and the Twelve: A Succession of Continuity,"
pp. 333-334.

⁴⁹William H. Folsom to Brigham Young, April 20, 1860, LDS Archives as
cited by Quinn, "Organizational Development and Social Origins of the Mormon
Hierarchy, 1832-1932," pp. 73-74.

⁵⁰George P. Stiles to Joseph Smith III, May 12, 1860, RLDS Archives.

⁵¹Journal of Discourses 8:69 (discourse of Brigham Young, June 3, 1860).

⁵²Journal of Discourses 8:233-234 (discourse of Orson Hyde, October 7,
1860). (Brackets in original.) After Hyde had finished speaking, Brigham Young
elaborated upon the events of February, 1848: "The houses in the neighborhood
shook, or, if they did not, the people thought they did, for they ran together and
inquired whether there had been an earthquake. We told them that the voice of
God had reached the earth—that they need not be afraid; it was the power of God.
This and other events have transpired to satisfy the people—you, and all who
belong to the Church and kingdom of God upon the earth." Journal of Discourses
8:197 (discourse of Brigham Young, October 7, 1860).

⁵³Tullidge, pp. 615-630. Cf. Quinn, "Organizational Development and
Social Origins of the Mormon Hierarchy, 1832-1932," pp. 64-65. Quinn, n. 60,
cites Abraham H. Cannon, Journal, August 30, 1894 (typescript at Brigham Young
University), in which Wilford Woodruff stated that he could not remember any
particular manifestations at the time. Quinn suggests that the voice heard by
Hyde "was apparently not audible to all of the apostles," but that Hyde told them
of the divine instruction he had received, "which probably contributed to their
unanimous vote to accept the motion." Quinn does not deal with Wilford
Woodruff's reply to E. W. Tullidge's question about Hyde's story: "Edward,"
Woodruff answered, with a deep blush on his face, "it was not true!" See Tullidge,
p. 620.
A similar story designed to bolster Brigham Young's right to leadership
appeared in the "History of Brigham Young," Deseret News, February 10, 1858.
Here Joseph Smith is said to have foretold that Brigham Young would lead the
church someday. This account is interpolated in HC 1:295-297, although it does
not appear in the original version of Joseph Smith's "History," as it appeared in
the Times and Seasons 5 (October 15, 1844):673.

⁵⁴ Quinn, Joseph Smith Ill's 1844 Blessing and the Mormons of Utah," p. 16.

⁵⁵Statement of Phebe Woodworth, Church Historian's Office Journal,
September I, 1861, LDS Archives, as cited by Quinn, "Joseph Smith Ill's 1844
Blessing and the Mormons of Utah," p. 16.

⁵⁶W. W. Blair, Journal, RLDS Archives; "Diary of Oliver Boardman
Huntington," p. 53; Avery, "Insanity and the Sweet Singer," pp. 51-52; and Quinn,
"Joseph Smith III and the Mormons of Utah," p. 16. Quinn's remarks are most
apropos. He emphasizes what many have glossed over, viz., that Joseph Smith, Jr.
foretold that David would be a prince, and this at the very moment that he was
organizing the theocratic Council of Fifty. One may ask, did Joseph Smith, Jr.
envisage his son Joseph III succeeding to the presidency of the church and his son
David reigning over the world as God's vicegerent?

⁵⁷Fred. Ursenbach wrote from Switzerland, in 1866, "I have always
understood that David Smith is to succeed his father as a prophet and that when
he will be called from God the priesthood will be reestablished with all its
spiritual powers . . . ." Fred. and Sophia Ursenboch to Joseph Smith III, July 31,
1866, RLDS Archives.

⁵⁸Quinn, "Joseph Smith Ill's 1844 Blessing and the Mormons of Utah," p. 23.

⁵⁹David Hyrum Smith, "A Word of Advice to Those That Look for Me To Be
the Prophet," SH 3 (April 1863):199. Cf. Charles Derry, "Autobiography of
Charles Derry," Journal of History 2 (April 1909): 165-166.

⁶⁰E. C. Briggs to Isaac Sheen, August 18, 1863, as printed in SH 4
(September 15, 1863):199.

⁶¹SH 2 (April 1861 ):46 contained the following notice:
"EMIGRATION FROM UTAH is to be commenced this spring (God willing)
on a large scale, by saints of the New Organization to Western Iowa. One of the
party has sent this information. Let the 'prayer of faith' ascend to God for their
protection and deliverance from their enemies."
R. H. Attwood wrote from Salt Lake City, November 23, 1864, that about
four hundred RLDS converts were preparing to leave early in the spring. "As soon
as we baptize any into the reorganization they are for leaving this country as soon
as possible." This rapid departure of members, said Attwood, was the greatest
hinderance to the RLDS work in Utah. See "News from Elders," SH 7 (January 15,
1856):31.
A graphic picture of the harassment undergone by Utah converts to the
RLDS Church during this period is found in Sr. L. J. Hartmon, "Memories of
Childhood," Autumn Leaves 23 (September 1910):392-398; (October 1910):438-445;
(November 1910):489-497; and (December 1910):555-560.

⁶²On RLDS missionary activities see HRC 3:367-406, and Davis, The Story
of the Church, pp. 459-485 and 491-498.

⁶³This last point is developed by Richard P. Howard, "The Reorganized
Church in Illinois, 1852-82: Search for Identity," pp. 63-75.

⁶⁴Memoirs, p. 78

⁶⁵lbid., p. 77.

⁶⁶Ibid., p. 79.

⁶⁷lbid.

⁶⁸It is easy to reason that Joseph Smith III possessed certain printed
sources from which he schooled himself in Latter Day Saint doctrine and history,
and that because these printed sources contained few hints of the later, private
teachings of the prophet, he ended up with "Kirtland theology" rather than
"Nauvoo theology." But did the methodology produce the theology? Perhaps
moral, theological, and spiritual commitments and preconceptions determined his
methodology. Or, perhaps the relationship between methodology and theology was
dynamic, each feeding upon and buttressing the other.

⁶⁹"The Mormon Conference," SH 1 (May I860): 103.

⁷⁰William Marks, "Opposition to Polygamy by the Prophet Joseph," SH I
(January 1860):25-26.

⁷¹Isaac Sheen, "The Mormons Again," SH 1 (January 1860):26-27 (reprinted
from the Saturday Evening Post of October 9, 1852).

⁷²Joseph Smith III to E. L. Kelley, July 10, 1883, RLDS Archives.

⁷³William McLellin to Joseph Smith III, January 10, 1861, RLDS Archives.
McLellin amphlified upon these statements in a later correspondence. See
William McLellin to Joseph Smith III, July-September 8, 1872, RLDS Archives.

⁷⁴HRC 3:381.

⁷⁵For a publication which initially bore the motto on its masthead,
"Hearken to the word of the Lord, for there shall not any man among you have
save it be one wife: and concubines he shall have none.—BOOK OF MORMON,"
there are surprisingly few articles on polygamy in the Herald during the editorship
of Isaac Sheen. After the initial issue, in which it was argued that the prophet
had taught polygamy but later repented of it, there are only five articles dealing
specifically with the subject, and all of these remained silent about the
relationship of the prophet to the doctrine. The approach was to refute polygamy
from scripture. See: "A Rejoinder to a Polygamous Sermon of Orson Pratt," SH 1
(June I860): 142-148 and (July I860): 149-164; Josiah Ells, "Polygamy," SH 2
(February 1862): 178-180 and 3 (September 1862):54-57; and W. W. Blair, "Who Are
the Seed of the Lord?," SH 4 (July 1863):10-15. Other articles treat the subject as
part of a larger condemnation of Brighamism.
Joseph Smith III preferred not to discuss the question, particularly within
the RLDS Church. At this time there were too many old Saints who disagreed
with him about his father's role, and such discussions created divisions within the
body. At the Annual Conference of 1863, he secured passage of the following
resolution:
"Resolved, That the members and ministry avoid alluding to, or discussing
the subject of polygamy when it is not imperatively necessary. . . .
"Pres. J. Smith said, 'whenever it is necessary that we should meet it the
resolution permits us to do so, but the object is to prevent bringing it up in our
prayer meetings, and in all our meetings as the tendency of its discussion is to
drive the Spirit of the Lord from us." "Minutes of the Annual Conference," SH 3
(April 1863):195. It also was concluded to change the motto of the Herald!

⁷⁶Council of Twelve Minutes, Book A, p. II, RLDS Archives (microfilm).

⁷⁷Richard P. Howard, "The Changing RLDS Response to Mormon
Polygamy: A Preliminary Analysis," John Whitmer Historical Association Journal
3 (1983):16.

⁷⁸Council of Twelve Minutes, Book A, p. 34.

⁷⁹Typical articles in the True Latter Day Saints' Herald include: "Lineal
Priesthood," SH I (January I860): 13-19; "The Priesthood," SH 1 (February
1860):43-48; "Lineal Priesthoods," SH I (April 1860):94-100; "Lineal Priesthood,"
SH 1 (August I860): 180-185; "The Branch," SH I (August 1860):211-216; "Lineal
Priesthood," SH 2 (April 1860:35-46; "The Pre-Eminent Birthright of the Tribe of
Joseph," SH 2 (July 1861):97-108; "The Melchizedek and Aaronic Lineal
Priesthoods," SH 2 (February 1862):173-177; "Lineal Priesthood," SH 2 (March
1862):202-206; "The Lineal Transmission of the Priesthood, from the Days of
Adam, to the Last Days," SH 4 (August 1, 1863):33-35; "The Lineal Descent of the
Priesthood and Patriarchal Authority among the Nephites," SH 4 (August 1,
1863):35-39.

⁸⁰"Lineal Priesthood No. 1" through "Lineal Priesthood.—No. 6," appearing
in SH 6 (November 15, 1864): 145-148 through SH 7 (February 1, 1865):36-40.

⁸¹Gurley's three articles entitled, "History of the New Organization of the
Church," SH I (January, February, and March 1860):21-25, 51-52, and 53-58,
placed heavy emphasis on the question of succession, and the spiritual
manifestations in the early days of the Reorganization which pointed to Joseph
Smith III as his father's successor. "Sermon Preached by Elder Z. H. Gurley, at
Kewanee, III.," SH 8 (December 15, 1865): 184-187, and continued in SH 9 (January
1 and 15, 1866):3-6 and 18-20, went over familiar ground about Joseph Smith Ill's
right of succession.

⁸²"A Protest of Orson Hyde, against the New Organization, at the
Conference in G. S. L. City, Oct. 7th, 1860, with Editorial Notes," SH 2 (March
1861):1-10.

⁸³"News from Utah," SH 2 (June 186 0:92-93.

⁸⁴"A Letter from Vermont," SH 5 (April 15, 1864): 125-126.

⁸⁵Concerning Joseph Smith Ill's diffidence about being a witness on his own
behalf, see "Pleasant Chat," SH 14 (October 1, 1868):105. He once told W. W.
Blair, in relation to his blessing by his father, "that the reason why he had not
made this matter known before was, that he did not wish to be first and alone in
bearing witness to his own appointment, and that he had hoped that those in Utah
and elsewhere, who knew concerning this matter, would have come forward and
borne record of the fact." See "Mission of Bro. W. W. Blair. No. 1," SH 8
(October I, 1865): 101.
In 1891 Blair observed that Joseph Smith III sought to avoid flaunting his
blessing or sounding his own trumpet, leaving it to others to bear witness for him.
See [Wingfield Watson and W. W. Blair,] The Watson-Blair Debate Which Took
Place at East Jordan, Mich., Commencing Oct. 22nd and Ending Oct. 26th, 1891
(Clifford, Ontario: Published by W. J. Smith, Printed at the Glad Tidings Office,
1892), p. 193.
Concerning his self-consciousness as a young preacher see Memoirs, pp.
104-106.

⁸⁶"The First General Epistle of the President of the Reorganized Church of
Jesus Christ of Latter-Day Saints, to All the Scattered Saints," SH 2 (August
1860:121-124.

⁸⁷Memoirs, pp. 77-78. Cf. Solomon Tripp to Warren L. Van Dine, July 31,
1940, RLDS Archives. In this biographical sketch, Tripp tells of his father—a
former Strangite on his way to Utah—visiting Nauvoo in 1861. Joseph Smith III
told him: "Brother Tripp, this is my advice. You make it a matter of prayer and
ask God what to do and if God tells you to go to Utah, you go, but if God tells you
to stay, then stay."

⁸⁸W. W. Blair, "Mission of Bro. W. W. Blair. No. I," SH 8 (October 1,
1865):101.

⁸⁹Memoirs, pp. 84-88. The Republican platform contained the following
plank:
"Resolved: The Constitution confers upon Congress sovereign powers over
the Territories of the United States for their government, and that in the exercise
of this power, it is both the right and the imperative duty of Congress to prohibit
in the Territories those twin relics of barbarism—Polygamy and Slavery." Cited in
Larson, The "Americanization" of Utah for Statehood, p. 60, n.60.

⁹⁰Memoirs, p. 89. Too close an association with the Union's cause was not
necessarily calculated to win popularity in Hancock County, however. In
December 1862, Charles Derry visited Nauvoo and found that RLDS Apostle John
Shippy had created problems for himself by too ardently urging young men to
enlist in the army.
Derry concluded that Shippy "borrows a great deal of trouble; and I fear is
not so wise as he should be for the position he occupies. I am sorry to learn that
there is considerable influence against him here, even among the Saints. His
forwardness in trying to gain favor for Zion by persuading young men to enlist in
the war, has closed up the hearts of mothers and sisters against him, and they feel
that they owe their bereavements to him .... I believe that if any man thinks
the Saints ought to enlist in this war, he should himself set the example."
"Autobiography of Charles Derry," Journal of History 2 (April 1909):163.

⁹¹Memoirs, pp. 90-91.

⁹²Ibid., p. 90.

⁹³Ibid.,p.91.

⁹⁴James B. Alien and Glen M. Leonard, The Story of the Latter-day Saints
pp. 310-314, and Gustive 0. Larson, "Utah and the Civil War," Utah Historical

Quarterly 33 (Winter 1965): 57-77.

⁹⁵Larson, The "Americanization of Utah for Statehood, pp. 57-60.

⁹⁶Newell G. Bringhurst, Saints, Slaves, and Blacks: The Changing Place of
Black People within Mormonism (Westport, Connecticut: Greenwood Press, 1981),
pp. 109-118.

⁹⁷"The Declaration of Loyalty to the Government of the United States, by
the Church of Jesus-Christ of Latter-Day-Saints," SH 3 (May 1863):201-202. W.
W. Blair, Journal, October 31, 1863, RLDS Archives, recorded that some in
Hamburg, Iowa, objected to Latter Day Saint preaching, on the grounds that the
Saints were disloyal and dishonest. It was this sort of prejudice that the
"Declaration of Loyalty" sought to remove.

⁹⁸Joseph Smith III to Charles Derry, April 24, 1863, RLDS Archives.

⁹⁹"Bringhurst, Saints, Slaves, and Blacks, pp. 3-105.

¹⁰⁰lbid. Bringhurst argues that the policy of denying priesthood to blacks
originated under Brigham Young. This has been challenged by Ronald K. Esplin,
"Brigham Young and Priesthood Denial to Blacks: An Alternative View," Brigham
Young University Studies 19 (Spring 1979):394-402.

¹⁰¹Bringhurst. Saints, Slaves, and Blacks, pp. 84-108 and 123-143.

¹⁰²Memoirs, pp. 84-86, 93, and 126. Joseph Smith grew up with blacks
among the household servants. Cf. Memoirs, pp. 42-43, and "Biography of Jane E.
Manning James," (dictated to Elizabeth J. D. Roundy), LDS Archives. A
particularly moving story of Joseph Smith, Jr.'s kindness toward a handicapped
black man is recounted in a letter of Joseph Smith III to Mrs. D. C. Chase, May 5,
1893, RLDS Archives.
William D. Russell, "A Priestly Role for a Prophetic Church: the RLDS
Church and Black Americans," Dialogue; A Journal of Mormon Thought 12
(Summer 1979):37-49, suggests that Joseph Smith Ill's racial views followed the
"respectable" views of white society. While it is true that he suggested the
necessity of accommodation to prevailing social mores, later in life, and had a
positive distaste for racial intermarriage, Russell fails to take into account the
amount of racist sentiment within the RLDS Church which Joseph Smith III
consistently opposed. Joseph Smith III included a good deal of material in the
Herald about race relations; only a fraction of this material is cited by Russell in
his article.

¹⁰³W. W. Blair, Journal, April I, 1865, RLDS Archives.
¹⁰⁴Ibid., April 2, 1865.
¹⁰⁵Council of Twelve Minutes, May 3, 1865, Book A, p. 13, RLDS Archives
(microfilm). This resolution may have been adopted on May 2nd; the sequence of
events, May 1-5, 1865, in the minutes is confused.
¹⁰⁶Ibid., May 4, 1865, p. 14.

¹⁰⁷Council of Twelve Minutes, April 3, 1866, Book A, p. 22, RLDS Archives
(microfilm).

¹⁰⁸Concerning the RLDS president's willingness to tolerate pluralism, see
Clare D. Vlahos, "Moderation as a Theological Principle in the Thought of Joseph
Smith III," John Whitmer Historical Association Journal I (1981):7.

¹⁰⁹"The Oppression of the Apostate Leaders," SH 1 (February 1860):49-50;
"Brighamite Oppression in England," SH 1 (June 1860): 137-138; "Arrival from
Utah," SH 6 (August 15, 1864):64; "Correspondence: From Bro. Daniel K.
Dodson," SH 7 (March 15, 1865):90-91.

¹¹⁰John Atlas, "Utah Herdboys," SH 2 (June 1860:91. This is a fictional
dialogue between three herdboys. Its theme is the greediness of Brigham Young.
The "teats that Brigham Young sucks from, it alleges, are the Perpetual
Emigration Fund, the Temple tax, the Law of Consecration, and the law of
tithing. Brigham Young and the "big bugs" take what they please from the poor,
and are generally guilty of greed, adultery, oppression, and tyranny, trampling
virtue under foot, is the dialogue's conclusion. In "Letter from Utah," SH 5 (May
1, 1864): 139, R. H. Attwood claimed that church and state were united in Utah,
and that "one man governs the religious, political, civil as well as the social and
domestic circle," thereby rendering men of talent "miserable, abject, and
cowardly and cringing slaves."
Dennis Michael Quinn, "The Mormon Hierarchy, 1832-1932: An American
Elite," Ph.D. dissertation, Yale University, 1976, pp. 81-157, has argued that
wealth tended to be a function of status within the Utah hierarchy, and that
Brigham Young in particular succeeded in using his position to accumulate a
fortune. Quinn also has shown that Young's personal finances were so incestuously
connected with those of the church that other members of the hierarchy grew
critical of him but feared to voice their feelings; pp. 126-127.

¹¹¹Charles Derry, "Reasons for Leaving Utah," SH 2 (June 1862):270. Cf.
the complaints contained in "Letter from Bro. Chas. Hall," SH 5 (May I,
1864): 139-141, which tells of troubles en route to Zion.

¹¹²"The Apostacy of the Latter Day Saints, No. I," SH 3 (April 1863):189
and "The Apostacy of the Latter Day Saints, No. 2," SH 3 (May 1863):204-207.

¹¹³E.g., "News from Elders," SH 4 (September 1, 1863):79; "Letter from
Utah," SH 4 (September 15, 1863):90. This complaint seems strange to
contemporary ears, but the practice of sharing meeting houses was common at
that time.

¹¹⁴ "Persecution in Utah," SH 5 (June 15, 1864): 190; "Letter from Bro. E.
C. Briggs,"SH 6 (October 15, 1864): 124-125.

¹¹⁵Something of Joseph Smith Ill's unwillingness to mix secular politics
with ecclesiastical affairs can be seen in his lifelong association with W. W. Blair,
a Democrat, or in his willingness to vote for Z. H. Gurley, Jr., in an election in
Decatur County, Iowa, after the latter had left the RLDS Church.

¹¹⁶"Letter from Charles Derry," SH 6 (November I, 1864): 136.

¹¹⁷Revelation of July 8, 1838 (RLDS D&C 106; LDS D&C 119).

¹¹⁸See notes 110 and 111.

¹¹⁹Leonard J. Arrington, Great Basin Kingdom: An Economic History of
the Latter-day Saints, 1830-1900 (Cambridge, Massachusetts: Harvard University
Press, 1958), pp. 133-145.Mormons in Utah interpreted one-tenth of their
"increase" to include the production of their land, the production and time of their
livestock, their own time, and their own wages. "In general, it could be said that
many faithful church members paid one-tenth of their gross income rather than
one-tenth of their net."

¹²⁰"The First General Epistle of the Twelve, under the Presidency of
Joseph Smith, Son of Joseph, the Martyr," SH 2 (January 1862):155-157; and
Joseph Smith III, "Appendix to the Epistle of the Twelve," SH 2 (January
1862):162. The "Appendix" was added to the RLDS Doctrine and Covenants in
1880 (Section 114).

¹²¹ Memoirs, p. 943.

¹²²Blair, "Moderate Mormonism," p. 222.

¹²³"Two Lineal Priesthoods," SH I (May 1860): 118-122, cited the Book of
Abraham. SH 3 (July 1862):1-10, reprinted the Book of Abraham from the Times
and Seasons of March 1 and 15, 1842. SH 5 (April I, 1864):112 announced that the
number of the Herald containing the Book of Abraham had been reprinted and was
on sale for ten cents.

¹²⁴Council of Twelve Minutes, Book A, p. 2, RLDS Archives (microfilm).

¹²⁵Ibid.,p. 12.

¹²⁶Memoirs, p. 98

¹²⁷Brigham Young's most well known statement of the Adam-God doctrine
is found in Journal of Discourses 1:50-51 (discourse delivered April 9, 1852); The
Adam-God doctrine has received considerable attention in Anti-Mormon writings.
The Twentieth Century LDS response, until recently has oscillated between denial
that Brigham Young ever taught the doctrine and embarrassed silence. A
scholarly lacuna has been filled recently by David John Buerger's able treatment,
"The Adam-God Doctrine," Dialogue: A Journal of Mormon Thought 15 (Spring
1982):14-58. Buerger concludes that Brigham Young "clearly believed that Adam
was the father of the spirits of mankind in addition to being the first procreator
of mankind's physical bodies; that Adam came to this earth as a resurrected and
exalted being; that he 'fell' to a mortal state of existence in order to procreate
mortal bodies; and that Adam was the physical and spiritual father of Jesus
Christ."
Apostle Orson Pratt opposed Brigham Young's Adam-God doctrine. See
Gary James Bergera, "The Orson Pratt-Brigham Young Controversies: Conflict
within the Quorums, 1853 to 1868," Dialogue; A Journal of Mormon Thought 13
(Summer 1980):7-49. Bergera argues that the underlying difference between the
two lay in differing views of revelation. Brigham Young held a dynamic view
which allowed for past revelation being superseded. Orson Pratt's view was
static, insisting that new revelation could not contradict anything in the existing
canon of scripture.
Early RLDS condemnations of the doctrine are found in: "Brigham Young's
God Examined and Refuted by the Scriptures of Truth," SH 1 (November
1860):259-265; "Brigham Young's God Examined and Refuted by the Scriptures of
Truth," SH 1 (December 1860):269-273; and "The Apostacy of Latter-Day-Saints.
No. 3," SH 4 (July 1863):6-7. Interestingly, an article entitled, "Brigham Young
versus Joseph Smith, Sen." SH 1 (December 1860):283-285, argues that Brigham
Young's Adam-God doctrine is false, by appealing to the statement in the Book of
Abraham that the world was created by a council of the gods.

¹²⁸Some of the texts speaking of temples, ceremonies, and/or endowments
are: Revelation of July, 1831 (RLDS D&C 57: Id; LDS D&C 57:3); Revelation of
August 1, 1831 (RLDS D&C 58:13a; LDS D&C 58:57); Revelation of September 22-
23, 1832 (RLDS D&C 83:l-2b & 6a; LDS D&C 84:1-5 and 31); Revelation of June
22, 1834 (RLDS D&C 102:10a; LDS D&C 105:33); Revelation of January 19, 1841
(RLDS D&C 107:10-17; LDS D&C 124:25-55); Revelation of September 1, 1842
(RLDS D&C 109:5-7; LDS D&C 127:5-10); and Revelation of September 6, 1842
(RLDS D&C 110:24; LDS D&C 128:24).

¹²⁹"The Apostacy of the Latter Day Saints, No. I," SH 3 (April 1863):188-
192, and "The Apostacy of the Latter Day Saints, No. 2," SH 3 (May 1863):203-
207.

¹³⁰Revelation of January 19, 1841 (RLDS D&C 107:10-12; LDS D&C
124:25-39); Revelation of September I, 1842 (RLDS D&C 109:5-7; LDS D&C
127:5-10); and Revelation of September 6, 1842 (RLDS D&C 110; LDS D&C 128).

¹³¹ Nauvoo Temple Records, Baptisms for the Dead, photocopy in Wilford
C. Wood Collection, 4-N-b-13 (microfilm at LDS Archives, Ms f 413, Reel 8).

¹³²Memoirs, pp. 98-99; Joseph Smith III, "An Address to the Saints," SH 1
(November1860):254-256; and "Autobiography of Charles Derry," Journal of
History 2 (April 1909): 166-167. The Annual Conference of 1863 reaffirmed the
resolution of 1852 which stated that there was no stake of Zion appointed for
gathering, for the moment; SH 3 (April 1863):196.

¹³³Memoirs, pp. 79-80; Tullidge, p. 782.

¹³⁴Memoirs, pp. 104-106. Cf. "A Good Elder Wanted at New Trenton,
Indiana," SH 17 (January I, 1870):16-18.

¹³⁵Memoirs, pp. 53-55.

¹³⁶HRC 3:238-239,412.

¹³⁷Tullidge, p. 783. Cf. "Autobiography of Charles Derry," Journal of
History 2 (April 1909): 166. In some places Joseph Smith III stated that he was
elected Justice of the Peace in 1858 and 1862, elsewhere that the elections were
in 1857 and 1861.

¹³⁸Memoirs, p. 80.

¹³⁹Ibid.,p. 114.