Criticism of Mormonism/Books/Nauvoo Polygamy/Chapter 1

Preface

A FAIR Analysis of: Criticism of Mormonism/Books A work by author: George D. Smith

Chapter 2

Claims made in Chapter 1

Page	Claim	Response	Author's sources
1	Louisa Beaman "was about to become the first plural wife of Joseph Smith."	G.D. Smith ignores the Hancock testimony of a marriage ceremony with Fanny Alger. Joseph Smith and polygamy/Initiation of the practice	History unclear or in error No source provided.
1n1	Note: "There is some evidence that Smith might have engaged in the practice prior to this, but this is the first documented marriage."	G.D. Smith ignores the Hancock testimony of a marriage ceremony with Fanny Alger. Joseph Smith and polygamy/Initiation of the practice	No source provided.  History unclear or in error
1	"Had romance blossomed between her and the charismatic...prophet"?	Smith implies that romance was a commonly expressed reason for women practicing plural marriage with Joseph. Criticism of Mormonism/Books/Mind reading Criticism of Mormonism/Books/Romance Joseph Smith and polygamy/Lustful motives	No source provided.
1	Joseph age 35, versus Louisa 26	Smith commonly exploits the presentist fallacy in the matter of Joseph's wives' ages. Age of wives Criticism of Mormonism/Books/Presentism	No source provided.
2	Nauvoo "a bustling Mississippi River town with several thousand inhabitants."	Internal contradiction: p. xv: Nauvoo was "a more or less insignificant river town". Yet, Nauvoo was ultimately largest city in the entire state except for Chicago.[1] Criticism of Mormonism/Books/Contradictions	No source provided.
2	The Mormons' Prophet had told them about the kingdom they would be called to adminster when Jesus returned to rule."	NOTE	Dan Erickson, "As a Thief in the Night": The Mormon Quest for Millennial Deliverance (SLC: Signature Books, 1998)< 6, 46, 59, 121, 123-48.
2	"No one knew precisely when the final end would come, but they knew it was imminent."	G.D. Smith leaves unmentioned that many/most Christians have always seen the end as imminent.	No source provided.
2	"With an acquisitive eye on neighboring lands and the will to triumph over older settlers through political bloc voting, Joseph's behavior concerned some of the longtime Illinoisans who lived around the Saints."	Criticism of Mormonism/Books/Loaded and prejudicial language	No source provided.
2	"A few years earlier, the people in Missouri had gone to war to expel Mormons from their state."	NOTE	No source provided.
2	"Now fear of [the Mormons'] city-wide militia, use of local petitions of habeas corpus to dismiss state warrants, and rumors of a 'plurality of wives' had put citizens on edge."	Smith fails to tell us that the Mormons were equally afraid, having been driven by state militias from two states their use of habeas corpus had contemporary case law and legal theory on their side dislike for the Mormons also a strong political motivation in their enemies Criticism of Mormonism/Books/Presentism Criticism of Mormonism/Books/Habeas corpus Criticism of Mormonism/Books/Loaded and prejudicial language	No source provided.
2	"Mormons had left their New York homes under uneasy circumstances."	It is not clear what "uneasy circumstances" Smith refers to. The Mormons were not driven from New York, but immigrated to Kirtland, Ohio at Joseph's direction. Criticism of Mormonism/Books/Historical errors	No source provided.  History unclear or in error
3	"So plural marriage was central to the broad sweep of LDS experience..."	Polygamy was unpracticed by anyone but Joseph Smith prior to Nauvoo. Polygamy had nothing to do with Mormons moving from New York. The need to flee Missouri likewise had little to do with plural marriage. Joseph's marriage to Fanny Alger was one factor among many causing problems in Ohio (though the financial problems and collapse of the Kirtland Safety Society were probably more significant). Criticism of Mormonism/Books/Historical errors	No source provided.  History unclear or in error
3	Plural marriage "was illegal on that afternoon in 1841 when the Mormon prophet married Louisa Beaman."	Joseph Smith and polygamy—Illegal?	Revised Laws of Illinois, 1833; Revised States of the State of Illinois, 1845, secs 121, 122.
3-4	Joseph "chose some thirty three men...who would join him in denying its practice."	Joseph Smith and polygamy—Hiding the truth?	No source provided.
4	The inner circle of plural marriage "would lose one of its key members in 1842 when John C. Bennett quarreled with Smith and then left."	There is no evidence that Bennett was ever sanctioned to practice plural marriage. He was never part of the Quorum of the Anointed who received the full temple endowment. John C. Bennett	No source provided.
5	"Remarkably, Smith's role in introducing polygamy in Nauvoo has been largely excised from the official telling of LDS history."	Censorship and revision of LDS history Criticism of Mormonism/Books/Censorship	No source provided.
5	that Danel Bachman and Ron Esplin's Encyclopedia of Mormonism entry on plural marriage briefly mention[s] the "rumors" of plural marriage in the 1830s and 1840s but only obliquely refer[s] to the teaching [of] new marriage and family arrangements	Items "briefly" and "obliquely" mentioned?	"Plural Marriage", Encyclopedia of Mormonism Text: "Rumors of plural marriage among the members of the Church in the 1830's and 1840's led to persecution, and the public announcement of the practice after August 29, 1852, in Utah gave enemies a potent weapon to fan public hostility against the Church.
5	Claim: "Such revisionism continues today. When asked about polygamy on national televsion in 1998 LDS President Gordon Bh. Hinckley dismissed its historical importance, positing that 'when our people came west [in 1846-47], they permitted [polygamy] on a restricted scale.' He failed to acknowledge how important the 'law of celestial marriage' had been for the church's founder and his followers. Particularly revealing was how the church president phrased his answer to exclude the entire pre-Utah period of church history. He made it clear he would not welcome any probing into the life of Joseph Smith and his wives or of Smith's requirement that others embrace the practice."	G.D. Smith does not explain why what President Hinckley would "not welcome" has any influence on a non-LDS journalist. Does Smith think that such an interview is the time for an accurate, in-depth discussion of a subject as complex as LDS plural marriage? Censorship and revision of LDS history Criticism of Mormonism/Books/Censorship Criticism of Mormonism/Books/Misrepresentation of sources	Gordon B. Hinckley, interviewed by Larry King, CNN broadcast, Sept 8, 1998. [Cited from secondary sources]
6	Where there was resistance, the prophet inveighed against it revealing God's rule that 'no one can reject [polygamy] and enter into my glory' (D&C 132, 51, 52, 54).	The actual text reads: "I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory." Plural marriage was at times a manifestation of the new and everlasting covenant, but even during the polygamous era leaders were clear that one did not necessarily have to practice polygamy to be saved. Polygamy a requirement for exaltation The only men who become gods are those that practice polygamy?	DC 132꞉52-53,54
6	Joseph predicted second coming not before 40 years, and by 1890, and those of rising generation will not taste of death until Christ comes.	G.D. Smith does not provide Joseph's careful caveats about his prediction, and his admitted uncertainties surrounding this issue. Joseph Smith prophesied the Second Coming to be in 1890 "This generation" Richard Lloyd Anderson, "Joseph Smith and the Millenarian Time Table," Brigham Young University Studies 3 no. 3 (1961), 55–66. off-site Criticism of Mormonism/Books/Misrepresentation of sources	No source provided
7	"Smith was familiar with nineteenth century writer Thomas Dick..."	Was Joseph Smith's theology influenced by the writings of Thomas Dick? Criticism of Mormonism/Books/Assumptions and presumptions	Thomas Dick, The Philosophy of a Future State, 2d. American ed. (Brookfield, Mass: n.p., 1830); quoted in LDS Messenger and Advocate 3 (Dec 1836): 423-25.
7	Joseph "had already proven his own mettle among God's elect when he mastered the use of magic stones and 'translated' the Book of Mormon."	Joseph Smith and seer stones Joseph Smith and "magick" Criticism of Mormonism/Books/Loaded and prejudicial language Criticism of Mormonism/Books/"Magick"	No source provided.
8	Joseph's dispensationalism had many past antecedants	G.D. Smith here presumes that past dispensationalism had an influence on Joseph. This must be proved, not assumed. Criticism of Mormonism/Books/Assumptions and presumptions	No source provided.
9	"Joseph preached [apocalyptically] as regularly as any other apocalyptic preacher of his day…."	How does G.D. Smith know this? How frequently did other preachers use apocalyptic imagery and themes? Was their percentage of such uses equal to or greater than Joseph's usage? Criticism of Mormonism/Books/Assumptions and presumptions	No source provided.
9	"…understandably hesitant to specify a precise date for the end of the world, Smith knew that 'our redemption draweth near.'?"	The source is referring to the redemption of the Saints in Missouri and their deliverance from persecution. The quote has nothing to do with the "end of the world." Missouri Saints' "redemption draweth near" reinterpreted to refer to refer to the "end of the world?"	Jesse, 306
10	On Joshua the Jewish minister [Robert Matthews]: "Smith found him credible enough to converse with from 11:00 a.m. until evening when Smith invited him to stay for dinner." "Without objection from Smith, Matthias asserted: 'The silence spoken of by John the Revelator…is between 1830 & 1851…."	"Without objection from Smith...?	Jesse, Papers of Joseph Smith, 2:68–73, 568–69.
11	Robert Matthews (see above) "advocated what he called a 'community of property and of wives,' in a more 'spiritual generation.' Mormons avoided the idiom but not the practice." "…Mormon communal practices extended to property as well as to marriage."	Latter-day Saint plural wives were "communal property?"	Richard S. Van Wagoner, Mormon Polygamy: A History (Salt Lake City: Signature Books, 1989), 8.
11	"Across the Atlantic, the communal experiment advocated by Marx and Engels appeared in London only a few years later in 1848."	Marx and Engels have no relevance for LDS practice, and are unlikely to have been influenced by Joseph Smith. Invoking Communists may unnecessarily prejudice the modern reader. Criticism of Mormonism/Books/Loaded and prejudicial language	Communist Manifesto (1848; New York: Bantam, 1992).
12	Polygamy was evidently on Smith's mind even before founding the Mormon Church, if that can be deduced from the marriage formula inscribed in the Book of Mormon.	G.D. Smith assumes that the Book of Mormon reflects Joseph's mind and preoccupations. If Joseph was the translator, it may not. Criticism of Mormonism/Books/Assumptions and presumptions Criticism of Mormonism/Books/Mind reading	No source provided
12	Book of Mormon was "…begun shortly after he eloped with Emma Hale in January 1827."	NOTE
12	Joseph "completed a ritualized five-year search for the gold plates…"	G.D. Smith assumes that Joseph's acquisition was ritualized, and he presumes that the "magick" thesis is correct in this instance.|| Joseph Smith and "magick" Criticism of Mormonism/Books/"Magick" Criticism of Mormonism/Books/Assumptions and presumptions Criticism of Mormonism/Books/Loaded and prejudicial language	No source provided
12	"Each year at the autumnal equinox, which according to rodsmen and seers was a favourable time to approach the spirits guarding buried treasures, Smith had gone to the hill where he sought after the plates.	G.D. Smith presumes that the "magick" thesis is correct in this instance. The autumnal equinox and the Book of Mormon Criticism of Mormonism/Books/"Magick" Criticism of Mormonism/Books/Assumptions and presumptions Criticism of Mormonism/Books/Loaded and prejudicial language	No source provided
12n29	"As noted by Quinn, that day in September 1823 was ruled by Jupiter, Smith's ruling planet…"	Smith ignores the many problems which have been pointed out with Quinn's "magick" argument. Chief among these is that (as even Quinn admits), "according to the standard contemporary interpretations of astrology, Joseph was born under Saturn, not Jupiter." Quinn's only source for this claim is an 1870 book which used an alternative means of performing such calculation. Joseph can hardly have been aware of a method outlined nearly 50 years later.[2] Smith acknowledges or treats none of these issues. Joseph Smith and "magick" Criticism of Mormonism/Books/"Magick" Criticism of Mormonism/Books/Assumptions and presumptions Criticism of Mormonism/Books/Loaded and prejudicial language	D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 120–121 ( Index of claims )  History unclear or in error.
13	Oliver Cowdery said Joseph wanted to "commune with some kind of messenger."	The quote is incorrect. The correct phrase is "some kind messenger." "Some kind of messenger..." Criticism of Mormonism/Books/"Magick" Criticism of Mormonism/Books/Assumptions and presumptions Criticism of Mormonism/Books/Loaded and prejudicial language	Oliver Cowdery to W.W. Phelps, LDS Messenger and Advocate 1 [No. 5] (Feb 1835): 79. The quote is incorrect in Quinn, Early Mormonism and the Magic World View, 125, 134, which the author appears to be quoting without checking Quinn's primary source for accuracy.
13	Oliver Cowdery said Joseph "had heard of the power of enchantment, and a thousand like stories, which held the hidden treasures of the earth."	The phrase is removed from context to emphasize the words "enchantment" and "treasures of the earth." The "power of enchantment" and "hidden treasures of the earth" Joseph_Smith_and_money_digging Criticism of Mormonism/Books/"Magick" Criticism of Mormonism/Books/Loaded and prejudicial language	Oliver Cowdery to W.W. Phelps, LDS Messenger and Advocate 1 (Feb 1835): 79. CITATION is in ERROR. He is quoting from Quinn, Early Mormonism, 125, 134 & Vogel, Indian Origins, 14–15. Actual quote is found in: Oliver Cowdery to W.W. Phelps, LDS Messenger and Advocate 2/1 (October 1835): 197.
13-14	"Smith elaborated this idea to 'raise up seed' [in Jacob 2:30] with the signal might [sic] be given again and polygamy would be re-introduced….	NOTE	No source provided
14	[In 1831 Joseph] "sanctioned the first breach in marriage mores. It occurred in Smith's charge to missionaries to the Indians when he told single and married men alike that they should marry native women. Polygamy may have been on his mind…."	Native Americans to become "white and delightsome" through polygamous marriage?  [needs work] Criticism of Mormonism/Books/Mind reading Criticism of Mormonism/Books/Assumptions and presumptions	See accessory notes files No source provided.
14	…W.W.Phelps reported on the prophet's instructions in all their antebellum racism. Through intermarriage, Smith said, the Indians would become white, delightsome, and just" and fulfill the Book of Mormon prophecy that 'the scales of darkness shall begin to fall from their eyes; and many generations shall not pass away among them, save they shall be a white [pure] and delightsome people."	G.D. Smith presumes that Joseph's expression was about race, rather than behavior. (The expression is the Book of Mormon's, but for G.D. Smith its views are always the same as Joseph Smith's because he is presumed to be the author.) Skin color important in LDS scriptures? Native Americans to become "white and delightsome" through polygamous marriage? Criticism of Mormonism/Books/Loaded and prejudicial language Criticism of Mormonism/Books/Assumptions and presumptions	W.W. Phelps to Brigham Young, Aug. 12, 1961, LDS Archives.
14n34	The 1840 Book of Mormon substituted the word 'pure' for 'white,' although the wording reverted back to "white" again in the English 1841 and later foreign editions, then became 'pure' again in 1981.	G.D. Smith doesn't tell us dropping Joseph's change from "white" to "pure" was an accident, and intended to be permanent from 1837 onward. Book of Mormon textual changes/"white" changed to "pure"	No source provided.
14n34	Even so, other passages in the Book of Mormon still refer to 'white' as 'delightsome' and a 'skin of blackness' as a 'curse' (2 Ne. 5; Jacob 3:5, 8-10; Alma 3-6-9; 3 Ne. 2:14-15; Morm. 5:15).	Smith ignores that many (if not most/all) of these have a symbolic role, as illustrated in Joseph's change discussed above (though Smith apparently tries to undercut that impression). Richard L. Bushman, LDS author of a recent biography of Joseph Smith, writes: ...[T]he fact that [the Lamanites] are Israel, the chosen of God, adds a level of complexity to the Book of Mormon that simple racism does not explain. Incongruously, the book champions the Indians' place in world history, assigning them to a more glorious future than modern American whites.... Lamanite degradation is not ingrained in their natures, ineluctably bonded to their dark skins. Their wickedness is wholly cultural and frequently reversed. During one period, "they began to be a very industrious people; yea, and they were friendly with the Nephites; therefore, they did open a correspondence with them, and the curse of God did no more follow them." (Alma 23꞉18) In the end, the Lamanites triumph. The white Nephites perish, and the dark Lamanites remain. [3] Skin color important in LDS scriptures? Lamanite curse John A. Tvedtnes, "The Charge of 'Racism' in the Book of Mormon," FARMS Review 15/2 (2003): 183–198. off-site
14n34	Skin color was important in other LDS scriptures as well, and blacks of African ancestry were denied full participation in the church until 1978.	G.D. Smith ignores that issues of race and skin color may well have been read into these scriptures in a post hoc manner. His brief treatment of these volatile issues is inadequate, and serves only to prejudice the reader against the early Saints and their later religious heirs. (See next entry below.) Skin color important in LDS scriptures? Scripture and race in LDS tradition Blacks and the priesthood Criticism of Mormonism/Books/Presentism Criticism of Mormonism/Books/Loaded and prejudicial language
14n34	"Interestingly, the rhetoric underlying the theology may have resulted from 1830s Mormons trying to convince their neighbors in the slave state of Missouri that they were not abolitionists."	Smith avoids drawing the obvious conclusion—the "importance" of skin color "in other LDS scriptures" as it applied to race may have been read in as justification for the rhetoric. Thus, the scripture reading followed the rhetoric; the theology did not derive from the scriptures. Skin color important in LDS scriptures? (note that G.D. Smith completely inverts Campbell's intent). Blacks and the priesthood/The "curse of Cain" and "curse of Ham" Scripture and race in LDS tradition Blacks and the priesthood Criticism of Mormonism/Books/Presentism Criticism of Mormonism/Books/Loaded and prejudicial language	Campbell, "'White' or 'Pure': Five Vignettes," Dialogue 29 (Winter 1996) 119-120 Lester E. Bush Jr. and Armand L. Mauss, Neither White nor Black (SLC, Signature Books, 1994).
15	Ezra Booth…[claimed] the expressed goal of the mission as being to secure a "matrimonial alliance with the natives." However, the missionaries did not seem successful in this area. Booth is probably wrong; the accounts say Joseph didn't explain the plural marriage issue until 3 years later, so married men could hardly be out looking for Indian wives in 1831.	Native Americans to become "white and delightsome" through polygamous marriage?	Deseret News (20 May 1886); Ezra Booth letter, Ohio Star, (8 Dec 1831).
15	"One wonders when Emma Smith might have first suspected that her husband was contemplating plural marriage…As Emma regarded her handsome spouse, what in Joseph's youthful experiences may have suggested the unusual family arrangements that were to follow?"	G.D. Smith again presumes that Joseph's "useful experiences" presaged plural marriage. He has not demonstrated this. Criticism of Mormonism/Books/Assumptions and presumptions Criticism of Mormonism/Books/Mind reading	No source provided.
15	"We know Joseph often stayed overnight on visits with other families. Was Emma aware that later marriages would develop out of these family visits among their close friends? Could she have seen this coming—the injunction to enter into 'celestial marriage'?"	Of course, everyone else at the time probably stayed overnight on visits with families too, especially if poor and on the frontier. Criticism of Mormonism/Books/Presentism Criticism of Mormonism/Books/Loaded and prejudicial language Criticism of Mormonism/Books/Mind reading	No source provided.
15-16	"An examination of Smith's adolescence from his personal writings reveals some patterns and events that might be significant in understanding what precipitated his polygamous inclination."	Psychobiographical analysis of Joseph Smith Joseph Smith and polygamy/Early womanizer? Criticism of Mormonism/Books/Mind reading Criticism of Mormonism/Books/Misrepresentation of sources Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)
16-20	"The vices and follies of youth…."	Joseph Smith and polygamy/Early womanizer?#Early struggles with chastity? Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	See GLS segment for pp. 15-16
19-20	William Stafford…remembered "Joseph…looking in his glass" and seeing "spirits…clothed in ancient dress" standing guard over treasures."	G.D. Smith is here using the Hurlbut-Howe affidavits uncritically, without addressing their numerous problems. The Hurlbut affidavits—Williams Stafford Mark Ashurst-McGee, "Moroni as Angel and as Treasure Guardian," FARMS Review 18/1 (2006): 34–100. [{{{url}}} off-site] wiki Larry E. Morris, "'I Should Have an Eye Single to the Glory of God’: Joseph Smith’s Account of the Angel and the Plates (Review of: "From Captain Kidd’s Treasure Ghost to the Angel Moroni: Changing Dramatis Personae in Early Mormonism")," FARMS Review 17/1 (2005): 11–82. off-site	Howe, Mormonism Unvailed (1834), 234–35.
20	"Joseph cut 'a sheep's throat [and] led [it] around a circle while bleeding," his former acquaintances remembered, to appease the evil spirit."	G.D. Smith is here using the Hurlbut-Howe affidavits uncritically, without addressing their numerous problems. The Hurlbut affidavits—Williams Stafford The Hurlbut affidavits—C.R. Stafford	No source provided, but is from William Stafford affidavit in Howe.
20	Joseph 'professed to tell people's fortunes' by gazing at a 'stone which he used to put in his hat,'…."	G.D. Smith is here using the Hurlbut-Howe affidavits uncritically, without addressing their numerous problems. Joseph Smith and the occult Joseph Smith and seer stones The Hurlbut affidavits—Henry Harris	No source provided, but is from Henry Harris affidavit in Howe.
21	"In a March 1, 1842 letter to John Wentworth…he left out any reference to the sinful thoughts he had previously mentioned. He had come effectively to de-emphasize the feelings of sin and guilt he had once experienced."	G.D. Smith again presumes that Joseph's works referred to "sinful thoughts," which he has tried to tie to chastity. Joseph Smith and polygamy/Early womanizer?#Early struggles with chastity? Criticism of Mormonism/Books/Mind reading Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	History of the Church 4:535–41 Jesse, Writings of Joseph Smith, 241–248.
21	"Despite his ambiguity on these points, there is every indication that he took an interest in polygamy at an early period, beyond what we read in his autobiographies or in the Book of Mormon."	There is no indication that Joseph took this early interest in polygamy, unless one presumes Joseph wrote the Book of Mormon and follows G.D. Smith's sexualized misreading of Joseph's early histories. Joseph Smith and polygamy/Early womanizer?#Early struggles with chastity? Criticism of Mormonism/Books/Mind reading Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	No source provided.
21	"What was new about this [1838] account [of Moroni's visit] was that this time the 1823 angelic announcement was preceded by an 1820 'First Vision,' which included not just 'personages' or 'angels' but a visitation by the God of heaven—'The Father and The Son.'"	First Vision accounts	No sources provided.
22	Lucy said, "in the course of our evening conversation[,] Joseph would give us some of the most ammusing [sic in Smith] recitals…[and] describe the ancient inhabitants of this [American] continent their dress their manner of traveling the animals which they rode."	Joseph Smith's "amusing recitals" of ancient American inhabitants	Anderson, Lucy's Book, 329, 345.
22	"There is nothing in Lucy's account about women, wives, or early struggles with chastity…."	G.D. Smith is again presuming that he has demonstrated his claims about early struggles with chastity. He has not, but takes it as a given here. Joseph Smith and polygamy/Early womanizer?#Early struggles with chastity? Criticism of Mormonism/Books/Mind reading Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	No source provided.
22	"…that same year [1832], [Joseph] had famously become involved with a sixteen-year-old carpenter's daughter named Fanny Alger, who eventually moved into the Smith home in about 1835."	The date is not at all sure. The evidence dates it to either 1833 or 1835; no one else has argued for 1832, and G.D. Smith provides no evidence or argument for this early date.	No source provided.
22	"Emma never indicated that her husband had told her anything specifically about his experiences prior to their marriage or the details of his involvement with other women, although she did know about Fanny Alger."	Despite G.D. Smith's efforts, there is no good evidence of Joseph's involvement with any other women before Emma, or before his marriage to Fanny Alger. Joseph Smith and polygamy/Early womanizer?#Early struggles with chastity? Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	No source provided.
22	"…it must have been a fascinating courtship, conducted as it was among unseen spirits and Joseph's unsettling conversations with angels."	This claim (besides mind reading) also distorts the textual record, since Cowdery's account (cited previously) made it clear that there was nothing unsettling at all about it. Psychobiographical analysis of Joseph Smith Criticism of Mormonism/Books/Mind reading Criticism of Mormonism/Books/Loaded and prejudicial language	No source provided.
22	"Joseph and Emma had been bound by treasure magic from their first meeting in 1825, because Joseph…[came] to help Josaih Stowell located buried treasure [and] boarded with Emma's father."	There is no evidence they felt "bound" by "treasure magic." Criticism of Mormonism/Books/Assumptions and presumptions Criticism of Mormonism/Books/"Magick" Criticism of Mormonism/Books/Mind reading Criticism of Mormonism/Books/Loaded and prejudicial language	No source provided
22	"It was in a mysterious atmosphere of imaginative lore and a mix of theology and magic that Joseph and Emma eloped."	How does he know? A page earlier we are told, "Emma did not leave a diary, and her letters do not mention anything about Joseph's adolescence or later experiences with women." (p. 22) This is all supposition—invented out of thin air. Joseph and Emma eloped in an atmosphere of "imaginative lore and mix of theology and magic?"	No source provided.
23	"The treasure seeker presented himself as someone who had special knowledge that was beyond the woman's ken."	How does he know? Again, there is no evidence presented. Criticism of Mormonism/Books/Assumptions and presumptions Criticism of Mormonism/Books/"Magick" Criticism of Mormonism/Books/Mind reading Criticism of Mormonism/Books/Loaded and prejudicial language	No source provided.
25	"What Joseph failed to explain in this [1838] version [of his history of money digging] was the apparent continuum from treasure seeking to finding gold plates or the similar modus operandi in placing a 'seer stone' in a hat…"	Joseph may not have seen it as a continuum, since he always insisted that the Book of Mormon was both revealed and translated "by the gift and power of God." God made him capable of things he was not capable of. G.D. Smith is again presuming and assuming that Quinn's magic thesis is correct and applicable in this case. Joseph Smith and seer stones Criticism of Mormonism/Books/Assumptions and presumptions Criticism of Mormonism/Books/"Magick" Criticism of Mormonism/Books/Mind reading	Van Wagoner and Walker, "Joseph Smith: 'The Gift of Seeing,' Dialogue: A Journal of Mormon Thought 15 (Summer 1982): 2:50 [sic]; George D. Smith, "Joseph Smith and the Book of Mormon," Free Inquiry 4 (Winter 1983-84): 27n2.
25	"It is also true that Joseph's career in money digging was much more extensive than he intimated in his 1838 narrative."	The point of Joseph's 1838 account was not to give extensive details on his youth or past, but to provide the key events of the restoration as he understood them.	No source provided.
25	Bainbridge "glass-looking" is called "a trial"	This event was not a trial—current scholarship suggests that it was a hearing only. Joseph Smith's 1826 glasslooking trial Criticism of Mormonism/Books/Loaded and prejudicial language	No source provided.
27	Isaac Hale not being allowed to look at the plates was a "clumsy subterfuge."	Criticism of Mormonism/Books/Loaded and prejudicial language	No source provided.
28	"Joseph's personal charisma was working its effect where he needed to rely on others for help. He elicited sympathy and created a sense of urgency; his enterprises bore a strange significance."	G.D. Smith assumes that only charisma could get others to help Joseph. Those involved bore witness that they were convinced by God of the importance of Joseph's work. "Strange significance" is loaded and prejudicial. Criticism of Mormonism/Books/Assumptions and presumptions Criticism of Mormonism/Books/Mind reading Criticism of Mormonism/Books/Loaded and prejudicial language	No source provided.
28	"A talisman he is said to have worn while digging carried this inscription: 'Confirm O god thy strength in us so that neither the adversary nor any Evil thing may cause us to fail.'"	The talismna "said to have worn"—was only said by someone selling it after his death. G.D. Smith again ignores all the problems with Quinn's thesis, and acts as if it is proven. He ignores all the difficulties with the so-called "Jupiter talisman." Joseph Smith and Jupiter talisman Joseph Smith and "magick" Criticism of Mormonism/Books/"Magick"	D. Michael Quinn, Early Mormonism and the Magic World View, revised and enlarged edition, (Salt Lake City: Signature Books, 1998), 68 ( Index of claims ) Van Wagoner and Walker, "Joseph Smith Gift of Seeing," 2.
28	"If his wife shared in his sense of triumph [for getting the plates], she was nevertheless forbidden to see the plates herself."	She explained this didn't trouble her—see last interview, her witness, etc. Emma insists that she was not forbidden to see them, but that she was convinced that it was the work of God, and that this sufficed for her. G.D. Smith also does not report Emma's witness about the tangible reality of the physical plates. Emma Smith not forbidden to see plates	Van Wagoner & Walker, "Joseph Smith Gift," 50.
28	"Married life was not easy. In fact, it was riddled with doubts, rumors, and deception from the start."	This claim is G.D. Smith's supposition. He provides no citations. Emma might well have been unlikely to be as faithful to Joseph through so much if their relationship was constantly plagued by doubt and deception. Criticism of Mormonism/Books/Loaded and prejudicial language Criticism of Mormonism/Books/Mind reading Criticism of Mormonism/Books/Historical errors	No source provided.  History unclear or in error
28	"…Joseph was haunted by the suspicion, which followed him from place to place, that he crossed moral boundaries in his friendship with other women."	How does the author know that Joseph was "haunted by the suspicion"? He is attempting to read Joseph's mind. The only evidence he has provided are late, hostile attacks from the Hurlburt-Howe affidavits. The specific claims do not hold up to scrutiny (see below). Psychobiographical analysis of Joseph Smith Criticism of Mormonism/Books/Assumptions and presumptions Criticism of Mormonism/Books/Loaded and prejudicial language Criticism of Mormonism/Books/Mind reading	No source provided.  History unclear or in error
28-29	Joseph had an affair with Eliza Winters in 1828	This hostile report is belied by other primary documents. Eliza Winters	No source provided
29	"When Emma's mother, Elizabeth Hale, was asked about this [the purported seduction of Eliza Winters] in an interview forty-six years later, she declined to comment. Whatever she might have known went with her to the grave in February 1842…."	G.D. Smith does not tell us that the same author interviewed Eliza (see above), she likewise said nothing about Joseph's attempted seduction. This is even stranger when we know that Eliza sued Martin Harris for slander because he accused her of loose morals; she lost the suit. She had no reason, then, to favor the Mormons—yet she never complained of Joseph's attempted seduction. G.D. Smith even makes the absence of evidence from Mrs. Hale sound suspicious. Eliza Winters	Vogel, Early Mormon Documents 4:296–97, 346–60; see also Frederick G. Mather, "The Early Mormons: Joe Smith Operates at Susquehanna," Binghamton Republican (29 July 188).
29	"In the revelation [D&C 132] Emma was promised annihilation if she failed to 'abide this commandment.'"	The term "annihilation" is nowhere used in D&C 132 or any LDS scripture. The scripture says, "And I command mine handmaid, Emma Smith, to abide and cleave unto my servant Joseph, and to none else. But if she will not abide this commandment she shall be destroyed, saith the Lord; for I am the Lord thy God, and will destroy her if she abide not in my law" (DC 132꞉54. The commandment given to Emma which she must "abide" is to "abide and cleave unto" Joseph. She is to remain faithful and supportive of her spouse. G.D. Smith's portrayal of this language applying to polygamy is false. Elsewhere, others said to be destroyed are those who have pretended to moral purity despite sexual sins (see DC 132꞉52,63). A final verse says that "if any man have a wife, who holds the keys of this power, and he teaches unto her the law of my priesthood, as pertaining to these things, then shall she believe and administer unto him, or she shall be destroyed, saith the Lord your God; for I will destroy her; for I will magnify my name upon all those who receive and abide in my law." Note that God will destroy those who disobey—this is not a threat from Joseph about physical harm to Emma, and Emma certainly did not refrain from opposing plural marriage thereafter. She does not not seem to have been frightened or intimidated. Despite G.D. Smith's gloss, there is no "annihilation" in LDS doctrine. An earlier verse makes it clear that death will "destroy" all that is not sanctioned and endorsed by God, including marriage contracts (DC 132꞉12-14). The section then draws a distinction between being "destroyed" and "destroyed in the flesh." (DC 132꞉26)—thus some sinners may suffer physical "buffeting" by Satan while their marital relationship may remain sanctioned.	D&C 132 (no verses provided).
29	"Curiously enough, the revelation [D&C 132] did not invoke the Book of Mormon's justification for taking more wives—the call to raise a righteous seed."	This calls into question, then, the author's theory that Joseph wrote the Book of Mormon and had been concocting the whole polygamy idea since his teen years. If the Book of Mormon is Joseph's initial rationale for polygamy, why not use it's best argument?	D&C 132
29	"The same year he married Emma…Joseph also probably had met Louisa Beaman, then only twelve years old."	Smith commonly exploits the presentist fallacy in the matter of Joseph's wives' ages, or differences in their ages from his. Age of wives Criticism of Mormonism/Books/Presentism	No source provided.
29	[Joseph's] "relationships in Ohio with various families and their daughters—some quite youthful at the time—allowed him to invite the young women into his further confidence when they were older."	Smith commonly exploits the presentist fallacy in the matter of Joseph's wives' ages, or differences in their ages from his. Age of wives Criticism of Mormonism/Books/Presentism	No source provided.
30	"In most cases, the women were adolescents or in their twenties when he met the. About ten were pre-teens, others already thirty or above."	See above. What's the point of all this otherwise? Smith commonly exploits the presentist fallacy in the matter of Joseph's wives' ages, or differences in their ages from his. Age of wives Criticism of Mormonism/Books/Presentism	No source provided
30	"Whitney's daughter Sarah Ann would become one of Joseph Smith's wives, although at the time [1831] she was only five years old."	Smith commonly exploits the presentist fallacy in the matter of Joseph's wives' ages, or differences in their ages from his. Age of wives Criticism of Mormonism/Books/Presentism	No source provided
31	Mary Elizabeth Rollings was "an excitable and impressionable young woman…at age thirteen…had interpreted words spoken in tongues…."	Smith commonly exploits the presentist fallacy in the matter of Joseph's wives' ages, or differences in their ages from his. Age of wives Criticism of Mormonism/Books/Presentism	No source provided
31	"It was eleven years after the Smiths roomed with the Whitneys that Joseph expressed a romantic interest in their daughter, as well."	G.D. Smith is again pushing his "romantic" version of the letter to the Whitneys Smith commonly exploits the presentist fallacy in the matter of Joseph's wives' ages, or differences in their ages from his. Joseph Smith and polygamy/"Love letters" [[/../../Misrepresentation_of_sources#Sarah_Ann_Whitney_and_the_letter_to_the_Whitneys]] Criticism of Mormonism/Books/Loaded and prejudicial language Criticism of Mormonism/Books/Mind reading Criticism of Mormonism/Books/Romance Age of wives Criticism of Mormonism/Books/Presentism	No source provided
31	"Another future wife, Marinda Johnson, was fifteen when she met Smith in Ohio. She said when he looked into her eyes, she felt ashamed. At the time, the Smiths were living with Marinda's family…."	What is he trying to imply? Joseph made her ashamed? This is false—she felt ashamed for doubting Joseph's prophetic call once she'd met him. Note also that Smith also does not tell story of Marinda's mother being healed of a palsied arm by Joseph (See Compton, In Sacred Loneliness, 230). "she felt ashamed..." Marinda Nancy Johnson Smith commonly exploits the presentist fallacy in the matter of Joseph's wives' ages, or differences in their ages from his. Age of wives Criticism of Mormonism/Books/Presentism	No source provided.
32	"The seven-year-old daughter of Apostle Heber C. Kimball was still another future wife…When she married Smith a few years later in Nauvoo at the age of fourteen, it was with her father's encouragement."	Helen Mar Kimball Smith commonly exploits the presentist fallacy in the matter of Joseph's wives' ages, or differences in their ages from his. Age of wives Criticism of Mormonism/Books/Presentism	No source provided
32–33	This series of events raises a few questions. What was the nature of Smith's relationships with these young women form the time he first met them? How relevant is it that in many instances he had lived under the same roof as his future wife prior to marrying her?	Ah, now we see why it's brought up! But, G.D. Smith explores none of these matters in detail—he just leaves it up to the readers' imagination. It does raise some questions, such as: wouldn't it be hard to hide anything inappropriate in the close quarters of 19th century home? doesn't this mean that these women and their families knew both the public and private Joseph very well—they were not merely 'seduced' by his public persona? Criticism of Mormonism/Books/Loaded and prejudicial language	No source given.
33	Lucinda and George [Harris] lived across the street from the Smiths. At an unspecified time, but probably by 1842, Lucinda became one more of the prophet's plural wives.	Compton dates the marriage to 1838 (In Sacred Loneliness, 4). G.D. Smith addresses none of the issues around the date's uncertainty.	No source given.
34	[In Illinois Joseph] "was still hunted by law officials for old offenses."	The language presumes Joseph was guilty, and that such tactics were not simply an excuse to seize him. This point should be argued and supported with data, not asserted. Criticism of Mormonism/Books/Assumptions and presumptions Criticism of Mormonism/Books/Loaded and prejudicial language	No source provided.
35	"During the 1837 recession, Smith's unchartered bank, called the Kirland Safety Society Anti-banking Company, collapsed. Angry Ohioans could not be repaid for loans they had made to Mormon merchants and some church members lost their savings."	We are not told that loans were made because the Saints (including Joseph) were considered good credit risks. The economic collapse caught everyone by surprise. Kirtland Safety Society	No source provided.
37	"Missourians were alarmed by the influx of Mormons…and met to decide what to do about the intrusion. Sidney Rigdon warned that if they lifted their hand against the church, they would be 'exterminated.' In response to this incendiary speech, violence erupted on both sides, and Governor Lilburn Boggs soon declared in an echo of Rigdon's rhetoric that 'the Mormons…must be exterminated,' 'treated as enemies,' and 'driven from the State if necessary' to protect 'the public peace.'	Note that Smith tells us nothing of the 1833 violent dispossession of the members in Jackson County, Missouri. The next paragraph says only that "Mormons found strife wherever they settled…this was true first in Jackson County….then to a succession of other counties."	History of the Church 3:42, 175.
38	"The Mormon leaders were apprehended and jailed by state and local militia, and their followers were expelled in November 1838."	NOTE	No source provided.
38	"…Smith and fellow prisoners escaped to join their people in Illinois, where they proceeded to found a theocratic society."	This distorts the facts. Mormons were in the majority, but others lived there. Joseph did not rule by fiat, but government was conducted democratically under a charter granted by the Illinois legislature. Nauvoo city charter Criticism of Mormonism/Books/Loaded and prejudicial language	No source provided.
38n81	"Todd Compton has assembled the most complete documentation regarding Joseph and Fanny's relationship. However, I hesitate to concur with Compton's interpretation of their relationship as a marriage."	FANNY ALGER stuff and McLellin docs from GLSFARMS article Note that GD Smith does not engage or do more than mention Compton's strongest evidence: the Hancock autobiography. (He says only "Compton…draws from a late reminiscence by Mosiah Hancock to suggest that Smith married Alger in early 1833."[41 n. 90] But, we are nowhere told that this witness claimed to have performed the marriage ceremony. Initiation of the practice Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	Todd Compton, In Sacred Loneliness: The Plural Wives of Joseph Smith (Salt Lake City: Signature Books, 1997), 25–42. ( Index of claims )
39	"Joseph wrote in his journal on December 4, 1832, 'Oh, Lord, deliver thy servant out of temtations [sic] and fill his heart with wisdom and understanding.' If this was not in reference to Fanny Alger, it coincided with the report of two of Joseph's scribes, Warren Parrish and Oliver Cowdery, that Joseph had been 'found' in the hay with his housekeeper."	Neither Parrish nor Cowdery said anything about them being found in the hay together. That relies entirely on William McLellin's second and third hand reports—see above. See the Jessee version of the diary—Joseph seems to have been troubled by McLellin's excommunication the day prior to writing this. (In Notes file) Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	No source provided.
39	Parrish said Joseph and Fanny were discovered together "as a wife"…	The Parrish report is from Benjamin F. Johnson, who Smith fails to tell us went on to say, "without a doubt in my mind, Fanny Alger was, at Kirtland, the Prophet’s first plural wife." FANNY ALGER stuff and McLellin docs from GLSFARMS article Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	No source provided.
39	Cowdery called it a "dirty, nasty, filthy affair."	FANNY ALGER stuff and McLellin docs from GLSFARMS article Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)
39–41	William McLellin claims	FANNY ALGER stuff and McLellin docs from GLSFARMS article Note that Smith nowhere mentions evidence which supports the marriage theory: the hostile Ann-Eliza Young Fanny's parents Hancock autobiography Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)
40–41	McLellin sometimes claims there was also a "Miss Hill."	FANNY ALGER stuff and McLellin docs from GLSFARMS article Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	Newell and Avery, Mormon Enigma, 66.
41–42	"It might be important to mention that the testimony here and elsewhere regarding "[having] Fanny Alger as a wife" employs a Victorian euphemism that should not be construed to imply that Fanny was actually married to Joseph."	Yet it is not clear why we should not so construe it. G. D. Smith does not tell us that Johnson (the same person who reported the term 'had…as a wife') then insisted in the same document that “without a doubt in my mind, Fanny Alger was, at Kirtland, the Prophet’s first plural wife.” G. D. Smith provides no evidence or citation to enforce his reading over Johnson’s clear view of the relationship. Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	No source provided.
42	"There is no evidence to corroborate the claim that Fanny was pregnant."	There is reason to doubt this claim, not merely to regard it as unconfirmed. Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)
42–43	Five "primary accounts" of the Fanny relationship: 1) Oliver Cowdery & Warren Parrish 2) FG Williams via McLellin 3) Emma Smith via McLellin 4) Benjamin F. Johnson 5) Fanny Brewer's affidavit	There is no Warren Parrish statement as suggested in #1; only Johnson's citation of him in 1905. GD Smith fails to mention: 6) Ann Eliza Webb x 2 (hostile, but thought was a marriage) 7) Chauncery Webb See TABLE 2 in Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	No source provided.
44	"Rumors may have been circulating already as early as 1832 that Smith had been familiar with fifteen-year-old Marinda Johnson, a member of the family with which Smith lived in Ohio."	Compton and Van Wagoner both reject this version of events. Marinda Nancy Johnson Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	No source provided.
44	"Lucinda Harris…[claimed] she was Joseph's 'mistress' four years before an 1842 conversation with Sarah Pratt…."	Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	Wilhelm Wyl, Mormon Portraits Volume First: Joseph Smith the Prophet, His Family and Friends (Salt Lake City: Tribune Printing and Publishing Co., 1886), 60. D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Signature Books, 1994), 618.
44 n. 100	“Van Wagoner...and Compton...argue that the mobsters...reacted to financial shenanigans, not to indiscretions with their sister. In defense of this position, Van Wagoner and Compton point to the fact that Sidney Rigdon was also tarred and feathered that night”	G. D. Smith fails to mention the strongest arguments advanced by those who disagree with him. He provides no citation for the explanation that he adopts. Marinda Nancy Johnson Gregory L. Smith, A review of Nauvoo Polygamy:...but we called it celestial marriage by George D. Smith. FARMS Review, Vol. 20, Issue 2. (Detailed book review)	Van Wagoner, Mormon Polygamy, 4 n. 4; Compton, In Sacred Loneliness, 220–222.
45	"Gary James Bergera…[argued that] 'Smith introduced members…to the ordinances of…eternal marriage (1841)…."	History unclear or in error Joseph was teaching the doctrine of eternal marriage well before 1841. See FANNY ALGER, MARRIAGE OR AFFAIR book chapter in notes attached.
44–45	"Civil marriage" was "an outdated marriage contract which, church members came to understand, was an inefficacious as an improper baptism."	Not true, since one could be in good Church standing if one was civilly married, but not if one was committing adultery. Beyond the grave, marriages were not binding. But this does not mean that they were "outdated," or that Church members did not continue to marry civilly. Anderson and Faulring's review of Compton in the FARMS review talks about this too…	Bergera, "The Earliest Eternal Sealings for Civilly Married Couples Living and Dead," Dialogue 35 (Fall 2002): 41–42, 45. (I've not read this – GLS)
48	"In Smith's narrative, an otherworldly being Smtih called 'the Lord' defends polygamy…."	Criticism of Mormonism/Books/Loaded and prejudicial language	DC 132
48-49	"The revelation [D&C 132] contravenes the Book of Mormon passage where polygamy is said to be allowed under certain conditions but is likely an indication of wickedness…." "However, Smith's 1843 revelation changes all this. Section 132 establishes polygamy as a virtuous higher law that is forever 'true'—no longer a time-sensitive practice."	Contradiction between D&C 132 and Jacob 2	Jacob 2 DC 132
49	"Another revelation, almost seeming to recall Smith's teenage concerns about sinful thoughts and behavior, reiterated this standard: 'Thou shalt not commit adultery….'"	Again presuming what he has failed to prove—that Joseph was challenged by sexual sin from early adolescence. Criticism of Mormonism/Books/Mind reading	DC 42꞉24
50	"…in 1841, Joseph Smith and Luisa Beaman participated in the first formal ceremony to legitimize a plural coupling."	Again ignores the Hancock autobiography, Ann Eliza Webb, Chauncery Webb, and Benjamin F. Johnson. Joseph Smith and polygamy	No source given.
50	"…Smith engaged in even more perilous anti-social behavior by indulging in sexual relations with the daughters and wives of close friends, albeit mostly in marital and religious contexts."	Sexual relations in a marital context is not an "anti-social" act. If all the data is taken into account, all were sanctioned in this way (see p. 50). There is scant evidence that Joseph had sexual relations with any polyandrous wife. See GLSFARMS	No source given.
51	"…LDS leaders denied violating Illinois law…."	Lying about plural marriage	No source given.
51	[Today there is] "the continued abusive coercion of underage girls in polygamous communities. Although polygamy has been repeatedly condemned by the contemporary LDS Church, the Nauvoo beginnings of the practice remain in LDS scripture as Section 132 of the Doctrine and Covenants and in the church's temple sealings.	Guilt by association	Newspaper articles on "fundamentalist" plural marriage

Endnotes

1. [note]  William J. Hamblin, "That Old Black Magic (Review of Early Mormonism and the Magic World View, revised and enlarged edition, by D. Michael Quinn)," FARMS Review of Books 12/2 (2000): 225–394. [{{{url}}} off-site]
2. [note] Richard L. Bushman, Joseph Smith: Rough Stone Rolling (New York: Knopf, 2005), 99.