Prophecies & Promises
The Book of Mormon and The United States of America
Bruce H. Porter and Rod L. Meldrum-Chapter Nine with added charts, pictures and information.
This is a 40 page booklet from chapter 9 of the book Prophesies and Promises that has amazing information about what Joseph Smith knew about the Geography of the Book of Mormon. All along he knew where the Nephites lived, worked, and worshiped. We believe Joseph always knew this information and we have never found one quote from Joseph Smith that indicated he thought Mesoamerica was the correct geography of the Book of Mormon.
What Did Joseph Know?
What the Prophet Joseph Smith knew of the geography of the Book of Mormon can be learned from his statements that are recorded in journals and accounts prepared and published by him and later by the Church as well as a study of his actions in these regards. These published accounts give substantial clues to his knowledge on this matter. There are two key concepts that need to be understood pertaining to the statements of Joseph Smith, particularly regarding the extensive amount of geographical discussion that has taken place over the years by Mesoamerican theorists. Their concepts are one, Joseph simply didn’t know, was unaware, or was speculating about the geography of the Book of Mormon early in his prophetic calling; and two, he never claimed inspiration on the matter of geography.
This book is dedicated to the historically documented fact that the Prophet Joseph Smith did, in fact, know about the geographical setting for the Book of Mormon and that he did, in fact, claim inspiration for the statements he made about its geography. Joseph Smith’s published accounts and his claim of revelation on the matter of geography mentioned in the following chapters of this book will stand on their own, as authoritative statements from a prophet of God. This chapter is not meant to be an exhaustive study of the Prophet’s statements that might outline arguments for or against any one geographical theory. Nor is it intended to debate the implied meaning or authorship of the accounts reviewed. Such an in depth review of these arguments is reserved for a separate text that will follow in due time.
The “authority” of scripture—prophet, person or law—in an individual’s life is completely dependent on the person’s acceptance or rejection of that authority. The Standard Works have no authority or power in anyone’s life unless that person allows scripture that authority. Nor do the words of a prophet—modern or ancient— have any specific authority in someone’s life unless they decide to accept the prophet and his words as authoritative. If individuals consider their education, knowledge, or beliefs more authoritative and correct than scripture or revealed prophetic statements, they are placing their trust in the arm of flesh. The decision must be made by the individual to accept or reject the statements of Joseph Smith as inspired. Often training and tradition will condition and influence an individual in his acceptance of an “authority” in his life. That is an individual decision and choice.
“This Continent”
The prior discussion about the demonstrative “this” must be kept in mind as a word that is used to indicate the defined noun within proximity of the speaker. First, look at the words of Moroni as described by Joseph Smith and found in the canonized scriptures. The Prophet Joseph writes that Moroni appeared and taught him about a book “written upon gold plates.” Joseph was told by this angelic messenger sent from God, that this record gave an account of the “former inhabitants of this continent” (Joseph Smith-History 1:34).
The interpretation of the phrase “former inhabitants of this continent” must, for clarity of understanding, have one of two meanings or conclusions. Either this refers to “this continent” or it does not. If it does not refer to the United States, a person would have to ignore the demonstrative “this” and then redefine “this continent” into a generality of hemisphere or continent(s). To assume the latter would mean that either Joseph or Moroni made a mistake in the description and the use of the demonstrative in pointing to the “which” continent. The inspired text should be able to be understood as correctly in 1830 as well as 2030 by reading the words chosen by the Lord.
Even though in the early 1800s the American continent was defined by Noah Webster’s dictionary to be all of North and South America, later refinements divide North America from South America as two distinct and separate continents. If a North American geographic setting is applied, then Joseph’s statement remains true both then and now, but if a South American setting is used, then Joseph’s statement was true only during his time, and is no longer true because Joseph was never on the South American continent. The Lord knew what the best definition of “this land” and “this continent” would be and inspired Joseph Smith accordingly. The statements are as correct then as they are now.
Lucy Mack Smith
The earliest account of the life of Joseph Smith and the events that surrounded the Smith family during the prophet’s youth is recorded by his mother. Lucy Mack Smith, the mother of Joseph Smith, described the family gatherings as young Joseph rehearsed those thing that he had learned from the Lord and the messengers sent to teach him of this great work. Remember that this is in the time frame between the “First Vision” and the retrieval of the plates by Joseph from the Hill Cumorah.
“From this time forth, Joseph continued to receive instructions from the Lord, and we continued to get the children together every evening for the purpose of listening while he gave us a relation of the same. I presume our family presented an aspect as singular as any that ever lived upon the face of the earth—all seated in a circle, father, mother, sons and daughters, and giving the most profound attention to a boy, eighteen years of age, who had never read the Bible through in his life: he seemed much less inclined to the perusal of books than any of the rest of our children, but far more given to meditation and deep study.
During our evening conversations, Joseph would occasionally give us some of the most amusing recitals that could be imagined. He would describe the ancient inhabitants of this continent, their dress, mode of traveling, and the animals upon which they rode; their cities, their buildings, with every particular; their mode of warfare; and also their religious worship. This he would do with as much ease, seemingly, as if he had spent his whole life among them.52 Lucy Mack Smith
This description of the first family home evenings in this dispensation gives insight into his revelations and learning as Joseph Smith’s mother states that he “continued to receive instructions from the Lord.” She describes that his insights and inspiration were as though “he had spent his whole life among” those who were the “ancient inhabitants of this continent.” Again the records are clear as to the inspiration Joseph received, that he knew the land were these things happened. Joseph’s knowledge and understanding of this culture was broad and comprehensive, according to his mother.
There is not another person, anthropologist or archaeologist, then or now, who would know more about the details of the day to day life of the Nephite and Lamanite cultures, than Joseph Smith. Joseph is the only prophet who has, in confidence declared, where places and events took place that were recorded in the Book of Mormon.
Mission to the Lamanites
As described in the Title Page of the Book of Mormon written by Moroni, this record is to be taken to the “remnant” of the seed of Lehi, to convince them that Jesus is the Christ. Almost as soon as the church was organized, the Lord instructs Oliver Cowdery, through Joseph, that this gospel is to be taken to the Lamanites. The Lord through the Prophet Joseph instructs Oliver Cowdery to “go unto the Lamanites” and that he will receive revelations about this important mission to the Lamanites but that he is not to write them down as part of the latter-day commandments. It would appear from the references below that the Lord knows where the Lamanites are located and also that they are a “remnant” of Lehi that remain upon the land.
“And now, behold, I say unto you that you shall go unto the Lamanites and preach my gospel unto them; and inasmuch as they receive thy teachings thou shalt cause my church to be established among them; and thou shalt have revelations, but write them not by way of commandment.” D&C 28:8
The Lord later instructs these brethren that the city of Zion shall be built on the border by the Lamanites. And that they are to take their journey among the Lamanites.
“And now, behold, I say unto you that it is not revealed, and no man knoweth where the city Zion shall be built, but it shall be given hereafter. Behold, I say unto you that it shall be on the borders by the Lamanites.
“And thou shalt assist to settle all these things, according to the covenants of the church, before thou shalt take thy journey among the Lamanites.” D&C 28:9, 14
In the same month the Lord instructs Peter Whitmer and Oliver Cowdery to be the first missionaries to take the gospel and words of the record to the Lamanites as declared by Christ in Third Nephi. The exact location of this mission is given by instruction an revelation from the Lord a short time later.
“Behold, I say unto you, Peter, that you shall take your journey with your brother Oliver; for the time has come that it is expedient in me that you shall open your mouth to declare my gospel; therefore, fear not, but give heed unto the words and advice of your brother, which he shall give you.”
“And be you afflicted in all his afflictions, ever lifting up your heart unto me in prayer and faith, for his and your deliverance; for I have given unto him power to build up my church among the Lamanites;” D&C 30:5-6
In October of 1830 two more missionaries are called to assist in the teaching of the Lamanites. This first missionary force will now have the addition of Parley P. Pratt, Ziba Peterson, and the Lord as they go among the Lamanite remnant to teach.
“And now concerning my servant Parley P. Pratt, behold, I say unto him that as I live I will that he shall declare my gospel and learn of me, and be meek and lowly of heart.
“And that which I have appointed unto him is that he shall go with my servants, Oliver Cowdery and Peter Whitmer, Jun., into the wilderness among the Lamanites.”
“And Ziba Peterson also shall go with them; and I myself will go with them and be in their midst; and I am their advocate with the Father, and nothing shall prevail against them.”
“And they shall give heed to that which is written, and pretend to no other revelation; and they shall pray always that I may unfold the same to their
understanding.” D&C 32:1-4
The four missionaries—Parley P. Pratt, Oliver Cowdery, Peter Whitmer, Jr., and Ziba Peterson—left immediately upon the Lord’s instruction and commenced the very first mission of the church west of New York. The History of the Church describes the events of this Lamanite mission in these words:
“Immediately on receiving this revelation, preparations were made for the journey of the brethren therein designated, to the borders of the Lamanites, and a copy of the revelation was given them. They bade adieu to their brethren and friends, and commenced their journey, preaching by the way, and leaving a sealing testimony behind them, lifting up their voice like a trump in the different villages through which they passed. They continued their journey until they came to Kirtland, Ohio, where they tarried some time, there being quite a number in that place and vicinity who believed their testimony, and came forward and obeyed the Gospel. Among the number was Mr. Sidney Rigdon, and a large portion of the church over which he presided.” 53
The Mission to the Lamanites as declared and described by the Lord in the Doctrine and Covenants clearly reflects that Joseph sent the missionaries to the areas revealed and directed by the Lord. The scriptures imply that not only were they to preach to the Native Americans on this North American continent, but that they are a remnant of the seed of Lehi and “Lamanites” as described in the Book of Mormon and Doctrine and Covenants. 54
Parley P. Pratt also speaks of this first mission to the Lamanites in these words as he describes and names the Native American tribes to whom he was sent to preach the gospel.
“Thus ended our first Indian Mission, in which we had preached the gospel in its fulness, and distributed the record of their forefathers among three tribes, viz: the Catteraugus Indians, near Buffalo, N.Y., the Wyandots of Ohio, and the Delawares west of Missouri. We trust that at some future day, when the servants of God go forth in power to the remnant of Joseph, some precious seed will be found growing in their hearts, which was sown by us in that early day.” 55
Elder Pratt walked about “fifteen hundred miles” and preached the “gospel to tens of thousands of Gentiles and two nations of Indians.”56 It must be realized and accepted that the Lord knew, and therefore Joseph knew, where the Lamanites were located and that a remnant was left in fulfillment of the Prophecies and Promises that are revealed in the Book of Mormon. These first missionaries to the Lamanites were sent to where the Lord commanded and meant them to go. There is no indication in Church History of dissatisfaction by the Lord in their mission, nor is there any reason to think that they did not preach to the “Lamanites” as directed by the Lord, who indicated that He would go with them and be in their midst.
Following the loss of the 116 pages of manuscript, when the Lord requested something from Joseph, the Prophet began immediately to try to accomplish it. This mission to the Lamanites is an example of Joseph’s dedication to the requirements established by the Lord. It was 117 years later that the gospel was taken to Guatemala. The promises of the Savior at Bountiful to those who gathered there emphatically stated that when the Gentiles received “these things” [the Book of Mormon] they would then be taken to the Lamanite remnant. This objective was a major concern of Joseph Smith until his death according to church historian Ronald W. Walker in his article Seeking the Remnant; the Native American in the Joseph Smith Period. He writes:
“RECENT SCHOLARS HAVE largely set aside the Native American as an important force in early Restoration history, 1830-44. After telling the familiar story of Oliver Cowdery’s 1830-31 Lamanite mission, most writers either grow quiet on the topic or say that Joseph Smith and other Mormon leaders became preoccupied with more pressing things. But the evidence supports another view. First-generation leaders, while not always having the freedom to interact with the Indian as they wished, consistently sought the Native American “remnant” of Jacob. This argument, more than revising a familiar historical tenet, provides a window through which to view early Mormonism. It shows the millennial spirit of the movement’s first years, helps to explain the intensity of early anti-Mormonism, and reveals one of the reasons why the Mormon hegira took the path it did. Finally, it suggests that the Book of Mormon, which lay at the heart of the original disciples’ view of the Indian, was more than a theoretical handbook. It actually affected how Mormons thought and what they did.
There is no mistaking the importance of the Indian during the earliest part of Joseph Smith’s ministry. His first and greatest revelation was the Book of Mormon, which was not just a record of the “Lamanite” or Native American people, but a highly unusual manifesto of their destiny.” 57
The Wentworth Letter
In 1841, at the request of John Wentworth, Joseph Smith wrote a letter describing the rise of the Church of Jesus Christ of Latter-day Saints and a proclamation of the basic beliefs that distinguish the Church from other religions. It is from this inspired letter that the 13 Articles of Faith are gleaned that so many Latter day Saints have memorized as children. The Wentworth Letter was written in Joseph’s own words and signed by him personally. The following statement clearly relates “this country” [that is where Joseph is at] to “this continent” and the inhabitants and Prophets that lived there. It is important to note that the statements of Joseph contained in this letter boldly testify of his inspiration and the revelations on matters pertaining not only to the record and the history of the people, but also the land where it took place.
“On the evening [of] the 21st of September, a.d. 1823, while I was praying unto God and endeavoring to exercise faith in the precious promises of scripture, on a sudden a light like that of day, only of a far purer and more glorious appearance and brightness, burst into the room. Indeed the first sight was as though the house was filled with consuming fire. The appearance produced a shock that affected the whole body. In a moment a personage stood before me, surrounded with a glory yet greater than that with which I was already surrounded. This messenger proclaimed himself to be an angel of God, sent to bring the joyful tidings that the covenant which God made with ancient Israel was at hand to be fulfilled; that the preparatory work for the second coming of the Messiah was speedily to commence; that the time was at hand for the gospel in all its fulness to be preached in power unto all nations, that a people might be prepared for the millennial reign. I was informed that I was chosen to be an instrument in the hands of God to bring about some of His purposes in this glorious dispensation.
I was also informed concerning the aboriginal inhabitants of this country [America] and shown who they were, and from whence they came; a brief sketch of their origin, progress, civilization, laws, governments, of their righteousness and iniquity, and the blessings of God being finally withdrawn from them as a people, was [also] made known unto me; I was also told where were deposited some plates on which were engraven an abridgment of the records of the ancient prophets that had existed on this continent. The angel appeared to me three times the same night and unfolded the same things. After having received many visits from the angels of God, unfolding the majesty and glory of the events that should transpire in the last days, on the morning of the 22nd of September, a.d. 1827, the angel of the Lord delivered the records into my hands.
In this important and interesting book the history of ancient America is unfolded, from its first settlement by a colony that came from the Tower of Babel at the confusion of languages to the beginning of the fifth century of the Christian era. We are informed by these records that America in ancient times has been inhabited by two distinct races of people. The first were called Jaredites and came directly from the Tower of Babel. The second race came directly from the city of Jerusalem about six hundred years before Christ. They were principally Israelites of the descendants of Joseph. The Jaredites were destroyed about the time that the Israelites came from Jerusalem, who succeeded them in the inheritance of the country. The principal nation of the second race fell in battle towards the close of the fourth century. The remnant are the Indians that now inhabit this country. This book also tells us that our Savior made His appearance upon this continent after His Resurrection; that He planted the gospel here in all its fulness, and richness, and power, and blessing; that they had apostles, prophets, pastors, teachers, and evangelists—the same order, the same priesthood, the same ordinances, gifts, powers, and blessings, as were enjoyed on the eastern continent; that the people were cut off in consequence of their transgressions; that the last of their prophets who existed among them was commanded to write an abridgment of their prophecies, history, etc., and to hide it up in the earth; and that it should come forth and be united with the Bible for the accomplishment of the purposes of God in the last days. For a more particular account I would refer to the Book of Mormon, which can be purchased at Nauvoo, or from any of our traveling elders.” 58
It is common knowledge that when Joseph prepared something for publication, he was overtly concerned about being so correct in his choice of words that there could be no misunderstanding in the intended meaning by the reader. This is a prophetic responsibility to make sure there would be no mistake in comprehension which might lead to false information or doctrine. The Prophet reveals in the above quote that the remnants of the people in the Book of Mormon are the “Indians that now inhabit this country,” [not all natives in the western hemisphere]. The Prophet Joseph then continues with the statement that “This book also tells us that our Savior made His appearance upon this continent after His resurrection; that He planted the Gospel here.”59
Joseph used again the demonstrative that is singular and points to “which” country and “which” continent and correctly pronounces “this continent” which is where he stands when making the statement. He states that the Savior appeared on “this continent” as recorded in the Book of Mormon. This should clearly indicate that the continent of South America is not included. Central or Mesoamerica is considered to be a part of the North American continent, but not a part of Joseph’s “this country” which unmistakably refers to the area and “country” in which he lived.
Joseph Smith knew and was shown, as he testifies, who exactly the Book of Mormon people were, where they came from, their origins, how they and their civilization progressed. He also knew them so intimately as to understand their very laws and governmental system, as he recorded in the Wentworth Letter and as recorded by his mother. In the summer of 1828, following the loss of the 116 pages of the Book of Mormon manuscript, the Lord speaks to the Prophet Joseph about the Nephite record, the land and nations that will be upon “this land.” These statements directed to Joseph Smith from the Lord do not imply a land other than where Joseph is receiving the revelation. To try to stretch the meaning of “this land” in this revelation to include Central or South America is beyond comprehension. This revelation is directly from the Lord to Joseph Smith and about the Gospel and the land where Joseph received the revelation. The verses below become important in understanding the location of “this people” and “this land” that will be free unto all, because this passage is not from the Book of Mormon and cannot be construed to have a hemispherical setting.
“And, behold, all the remainder of this work does contain all those parts of my gospel which my holy prophets, yea, and also my disciples, desired in their prayers should come forth unto this people. And I said unto them, that it should be granted unto them according to their faith in their prayers; Yea, and this was their faith—that my gospel, which I gave unto them that they might preach in their days, might come unto their brethren the Lamanites, and also all that had become Lamanites because of their dissensions.
Now, this is not all—their faith in their prayers was that this gospel should be made known also, if it were possible that other nations should possess this land;
And thus they did leave a blessing upon this land in their prayers, that whosoever should believe in this gospel in this land might have eternal life; Yea, that it might be free unto all of whatsoever nation, kindred, tongue, or people they may be.” D&C 10:46-51
Without doubt it is intended by the Lord that “this land” meant “this land” as it would be a land “free unto all of whatsoever nation…or people they may be.” This is a discussion between the Prophet Joseph and the Lord, not a passing reference in the Book of Mormon of “a land” or “the land” meant to be general and inclusive of the entire western hemisphere. “This land” in this context and in this discussion with Joseph Smith would mean the very land upon which Joseph Smith stands and declares that the land of the Nephites and the land where Joseph receives this revelation are one and the same.
Current thought and consensus of scholarly opinion on Book of Mormon geography nearly demands a belief in a Mesoamerican setting for the Book of Mormon. If the realities were so distant and general the Lord would not have been so specific to Joseph about “this land.”
A common explanation offered by Mesoamerican theorists is that all of the statements by Joseph Smith include the entire western hemisphere. However, this premise cannot be construed from the documented statements and personal letters of the Prophet Joseph. The Prophet is clear and concise in his statements about Book of Mormon geography, yet the allure and enticement of Mesoamerican ruins and a desire for physical proof seems to determine the interpretation and interpolation of the words of the Prophet Joseph Smith. It is regrettable that so many cannot simply take Joseph Smith at his word.
The American Revivalist Account
Joseph Smith sent the following letter to N. C. Saxton, the editor of a Rochester, New York newspaper written, as Joseph Smith later indicated, “by the commandment of God.” Kirtland 4th Jan. 1833—
“Mr. Editor Sir,
Considering the Liberal principles upon which your interesting and valuable paper is published and myself being a subscriber and feeling a deep interest in the cause of Zion and in the happiness of my brethren of mankind I cheerfully take up my pen to contribute my mite at this every [very] interesting and important period.
The Book of Mormon is a record of the forefathers of our western Tribes of Indians, having been found through the ministration of an holy Angel translated into our own Language by the gift and power of God, after having been hid up in the earth for the last fourteen hundred years containing the word of God, which was delivered unto them, By it we learn that our western tribes of Indians are descendants from that Joseph that was sold into Egypt, and that the land of America is a promised land unto them, and unto it all the tribes of Israel will come. with as many of the gentiles as shall comply with the requesitions of the new co[v]enant. But the tribe of Judah will return to old Jerusalem. The City of Zion, spoken of by David in the 102 Psalm will be built upon the Land of America and the ransomed of the Lord shall return and come to it with songs and everlasting joy upon their heads, and then they will be delivered from the overflowing scourge that shall pass through the Land But Judah shall obtain deliverance at Jerusalem see Joel 2:32. Isaiah 26, 20 & 21, Jer. 31:12, Psalm 50:5, Ezekiel 34, 11, 12 & 13.”
(Signed)
Joseph Smith Jr. 60
Noting that the letter he had sent on January 4 to the Rochester newspaper editor had appeared in abbreviated form, Joseph again addressed Mr. Saxton on February 12 urging the importance of publishing the document in its entirety. The Prophet realized his responsibilities to make sure that his published statements are to be doctrinally sound so that the information would convey a correct understanding that could not be misconstrued. Because of this responsibility the Prophet Joseph writes again to Mr. Saxton.
“Dear sir
I was somewhat disappointed on receiving my paper with only a part of my letter inserted in it. The letter which I wrote you for publication I wrote by the commandment of God, and I am quite anxious to have it all laid before the public for it is of importance to them, But I have no clame [claim] upon you, neither do I wish to urge you beyond that which is reasonable to do it. I have only to appeal to your extended generosity to all religious societies that claim that Christ has come in the flesh and also tell you what will be the consequence of a neglect to publish it.”
—Joseph Smith Jr. 61
The reply of Joseph to Mr. Saxton leaves no room to doubt that the explanation that was first sent to the newspaper was inspired. The declaration of the Prophet Joseph to Mr. Saxton was that it was written by “commandment of God” and therefore, revelatory in nature. It cannot be claimed that Joseph had no knowledge about geography or that he never claimed any inspiration on the matter as has been done by many who support a setting contrary to the words of Joseph Smith.
The Prophet Joseph describes a visit by Robert Matthews, a preacher who was traveling through the area and stopped for a visit. This visit prompted Joseph to write a “brief history” of the restoration of the Church wherein he records the following.
“…all at once the room was illuminated above the brightness of the sun an angel appeared before me, his hands and feet were naked pure and white, and he stood between the floors of the room, clothed purity inexpressible, he said unto me I am a messenger sent from God, be faithful and keep his commandments in all things, he told me of a sacred record which was written on plates of gold, I saw in the vision the place where they were deposited, he said the Indians, were the literal descendants of Abraham he explained many of the prophecies to me…” 62
Joseph Smith was given, by revelation from a messenger of God (Moroni), the knowledge that the American Indians are the actual descendants of the house of Israel through Abraham. There are a number of documented occurrences of the prophet Joseph claiming to have had revelation on this matter, and each time he clearly indicated that the Native Americans in North America are the literal descendants, or “remnant”, of the Book of Mormon history.
Zion’s March and Zelph
The statements of the Prophet Joseph Smith about Zelph are important events in church history and should not be overlooked or forgotten. While on Zion’s March the Prophet rehearsed some of the final events of the Book of Mormon that had taken place at or near the banks of the Illinois River, where he and the brethren were standing. The Prophet not only indicated his inspiration and revelation but also taught important facts that pertain to the geographical setting of the Book of Mormon.
This event will be reviewed here as it is directly related to the discussion above about the Prophet’s inspiration and his discussion about “this country,” “this continent,” and “this land.” These sources have been and will continue to be a point of difficulty and dispute for those espousing a Mesoamerican setting for the Book of Mormon. Several articles have been written that question or attempt to discredit the inspired words of Joseph Smith and to cast doubt on the validity of these statements and the inspiration claimed by the Prophet. The Zelph account and the events pertaining to it give legitimacy to the inspiration and knowledge of Joseph Smith, the Wentworth Letter, the Doctrine and Covenants, and the Book of Mormon.
On June 2, 1834 Joseph Smith Jr., along with several members of Zion’s Camp, crossed the Illinois River and camped on the west bank. The next morning, June 3, 1834, Joseph, with several other brethren, visited a prominent mound on top of the bluffs overlooking the river which had been located the previous day by a reconnaissance party. This location today is approximately a mile south of Valley City, Illinois, and is now known as Naples Russell Mound number 8.
While standing atop the mound a marvelous event took place that surely must have impacted all those present. Joseph’s experience is historically recorded as follows:
“…on top of the mound were…stones which presented the appearance of three altars having been erected one above the other, according to the ancient order; and the remains of bones were strewn over the surface of the ground.” 63
Joseph then requested a shovel be brought in order that the mound might be dug into.
“The brethren procured a shovel and a hoe, and removing the earth to the depth of about one foot, discovered the skeleton of a man, almost entire, and between his ribs the stone point of a Lamanitish arrow, which evidently produced his death. Elder Burr Riggs retained the arrow…the visions of the past being opened to my understanding by the Spirit of the Almighty, I discovered that the person whose skeleton was before us was a white Lamanite, a large, thick-set man, and a man of God. His name was Zelph. He was a warrior and chieftain under the great prophet Onandagus, who was known from the hill Cumorah or eastern sea to the Rocky Mountains. He was killed in battle by the arrow found among his ribs, during the last great struggle with the Lamanites and Nephites.” 64
Wilford Woodruff, Heber C. Kimball, Reuben McBride, Moses Martin, Levi Hancock, George A. Smith and other men all bore record in their personal journals of this event and each gave similar accounts. The journal of Joseph Smith records the event in the same way and same words as do the journals of those who were there. It is known that Joseph’s journal was not always written by him personally; however, it would be reviewed and approved by the Prophet. One congruent fact in all these journal accounts is the inspiration attributed to Joseph as a revelation. The Prophet states that the “visions of the past being opened to my understanding by the Spirit of the Almighty.”
Joseph received a revelation from God and a vision of the past indicating precisely where particular events of the Book of Mormon took place. This man (the prophet Onandagus or Zelph) was known from “the Hill Cumorah or eastern sea to the Rocky Mountains.” This information may also help to establish a location for the “eastern sea” mentioned in the text of the Book of Mormon. Also Joseph declares that this was the area of “the last great struggle with the Lamanites and Nephites” (not the last battle) which would exclude Mesoamerica as Limited Geography Theory (LGT) would demand.
NOTE: The LGT is the supposition that the geography of the Book of Mormon must have been limited in size to several hundred miles in scope as a result of the study of the travel times and distances found within the text, such as the number of days travel between principle cities and lands. These indicate quite clearly that the distances were not on a hemispheric scale, but on a more restricted regional scale on the order of from three hundred to a thousand miles.
The Lord, through Joseph, could not have been any clearer that this very mound was within the boundaries of the Book of Mormon lands. Even though these statements cannot be reconciled with the accepted Mesoamerican LGT geography, they should not be cast away as frivolous statements. There are multiple witnesses that testify of Joseph’s inspiration on this occasion. The rejection of Joseph’s statements about Zelph is required by Mesoamerican proponents to maintain a belief in their geographical inclinations. This rejection indicates that the conclusions reached are flawed, especially since they must discard the statements of Joseph Smith for the acceptance of their proposed theories. Donald Q. Cannon, a recognized church historian and scholar, has expressed similar feelings about the statements of the Prophet Joseph Smith. Cannon addresses how some LDS scholars have attempted to discredit or dismiss Joseph Smith’s statements about the Zelph accounts.
“The journal accounts of Joseph Smith’s activities and his letter indicate that he believed that Book of Mormon history, or at least a part of it, transpired in North America. What does one do with such a prophetic statement? Some have dismissed it as a joke or playful exercise of Joseph’s imagination. Others have chosen to emphasize discrepancies and possible contradictions in the source accounts, thereby discrediting what Joseph Smith said. It seems to me that either approach carries heavy risks. When one chooses to state that Joseph Smith can’t be taken seriously on this issue, the door is opened to question his statements on other issues. Where does it stop? Does the First Vision, with the discrepancies in the primary source accounts, also come under the doubt and skepticism applied here to Zelph? Why can’t we simply take Joseph Smith at his word?” 65
Letter to Emma
While on Zion’s Camp march just two days after the vision regarding Zelph on the mound above the Illinois River, Joseph Smith recorded the experience in a four-page letter to his wife Emma. This letter, written by the Prophet in his own handwriting (he usually used scribes), closed with his personal signature. This letter dated 4th of June, 1834 reveals his feelings and understandings about Book of Mormon geography that may have come from the vision and inspiration two days before at the Zelph mound.
“The whole of our journey, in the midst of so large a company of social honest and sincere men, wandering over the plains of the Nephites, recounting occasionally the history of the Book of Mormon, roving over the mounds of that once beloved people of the Lord, picking up their skulls & their bones, as a proof of its divine authenticity, and gazing upon a country the fertility, the splendour and the goodness so indescribable, all serves to pass away time unnoticed.” 66
This personal letter and the Zelph account, which he and others bore record was received by him through revelation and inspiration, testify to the knowledge that Joseph Smith had about Book of Mormon geography. In this written account by the Prophet he claims that they had been on plains previously occupied by the Nephites of the Book of Mormon. Joseph also clearly states that the Nephites, that “once beloved people of the Lord,” also built mounds. Although the Prophet surely had no question about the validity of the Book of Mormon, he was still interested in finding physical evidences of what he already knew by revelation to be true.
The statements above give no indication that the Prophet was confused or unaware where the history of the Book of Mormon took place, or that he had “no inspiration on the matter.” Proper research should not ignore or dismiss these statements made by the Prophet Joseph. To claim that these documented accounts are flawed, uninspired and are insufficient evidence of Joseph’s knowledge about Book of Mormon geography is at best dismissive. At worst, to say Joseph did not know, demonstrates a profound
disregard of the Prophet’s revelatory knowledge in favor of a personally held hypothetical theory. Joseph Smith is clear, concise, and inspired, leaving no doubt about his thoughts as to the setting of this sacred history. This being the case, these statements cannot be set aside as they become a primary witness along with the scriptures. These two witnesses should be used in every theory or methodology for the determination of a geographical setting for the Book of Mormon.
Manti, Missouri
According to journal accounts, the Prophet Joseph also declared that the Book of Mormon city of Manti was not far from this area. In 1836, the Prophet Joseph Smith, Brigham Young, and others, found it best, on account of apostasy and bitterness, to leave Kirtland and go to Far West, Missouri where the Saints were endeavoring to establish themselves. On September 25, they passed through Huntsville, Randolph County, Missouri and it was reported that the prophet told the brethren that this place, where a stake of Zion had been established, was “the ancient site of the city of Manti.” 67
The camp passed through Huntsville, in Randolph County, which has been appointed as one of the stakes of Zion, and is the ancient site of the City of Manti, and pitched tents at Dark Creek, Salt Licks, seventeen miles. It was reported to the camp that one hundred and ten men had volunteered from Randolph and gone to Far West to settle difficulties.”
The following account of the same event is taken from the daily journal of the Kirtland Camp and was written by Samuel D. Tyler:
“September 25, 1838. We passed through Huntsville, Co seat of Randolph Co, Pop. 450, and three miles further we bought 32 bu, of corn off one of the brethren who resides in this place. There are several of the brethren round about here and this is the ancient site of the City of Manti, which is spoken of in the Book of Mormon and this is appointed one of the Stakes of Zion, and it is in Randolph County, Missouri, three miles west of the county seat.” 68
The Prophet Joseph, according to these diary accounts, revealed where the Book of Mormon city of Manti was located. This is not the only ancient city mentioned in this dispensation that has a link to the Promised Land in the Book of Mormon. The Lord in the Doctrine and Covenants told the Prophet Joseph Smith that a city was to be built opposite the city of Nauvoo on the west bank of the river. However, speaking of “new” cities and “old” cities, the scriptures record in Ether:
New Jerusalem/Zarahemla
“Behold, Ether saw the days of Christ, and he spake concerning a New Jerusalem upon this land.
And he spake also concerning the house of Israel, and the Jerusalem from whence Lehi should come—after it should be destroyed it should be built up again, a holy city unto the Lord; wherefore, it could not be a new Jerusalem for it had been in a time of old; but it should be built up again, and become a holy city of the Lord; and it should be built unto the house of Israel.
And that a New Jerusalem should be built up upon this land, unto the remnant of the seed of Joseph, for which things there has been a type”. Ether 13:4-6
These verses imply that if a city existed previously and was acknowledged or named by the Lord and that should another city be built by the same name, it should be called “New” as in the case of Jerusalem. Thus a city that is to be built named Jerusalem in a different place than the original city must be called “New Jerusalem” according to the Lord because there was another city by that name in another time and place. Likewise, it could be understood that if there were to be a new city built using the ancient name of Zarahemla, and it is to be built in a different place than the original city, it should naturally be called “New Zarahemla.” In the Doctrine and Covenants the Lord declares that “Zarahemla” should be built across the river from Nauvoo. “Let them build up a city unto my name upon the land opposite the city of Nauvoo, and let the name of Zarahemla be named upon it” (D&C 125:3). This Zarahemla should be a “New Zarahemla” if it was to be built in a different location from the old location. The Lord’s instructions for the naming of cities with the same name would at least imply that the ancient city of Zarahemla might have been in the area of Montrose, Iowa, west of present day Nauvoo. That this was in fact the area where Joseph was told to build up a city named Zarahemla can be seen in the map on page 394 of the Joseph Smith Papers, Journals Vol. 1 which shows the many tracts of land purchased by the saints on the western side of the Mississippi River across from Nauvoo, even though they were in relatively desperate financial condition.
There exists no direct or positive statement that would leave without doubt that the ancient city Zarahemla was west of Nauvoo; however, it is clear that it could be, and the Lord gave no indication that it was not the location of the ancient Zarahemla. The Lord named this new city Zarahemla for a reason. There is no indication that He named it for any other purpose than to establish an understanding of where the ancient city may have stood.
There are other considerations that may provide additional support for the possibility of this location being the ancient city of Zarahemla. The city of Zarahemla was one of the most important and largest cities in Book of Mormon history. The Nephites and Mulekites, who were “exceedingly numerous” (Omni 1:17), joined together in Zarahemla, and the city was destroyed by fire (3 Nephi 8:8, 8:24, 9:3) at least once and rebuilt (4 Nephi 1:8). Zarahemla was a “great city” that was in the “heart of their lands” (Helaman 1:18) and was the “strongest hold in all the land” (Helaman 1:22). It was also their “capital city” (Helaman 1:27) and had at least one “highway” (Helaman 7:10) that ran into it.
The final wars between the Nephites and Lamanites “began to be among them in the borders of Zarahemla by the waters of Sidon” (Mormon 1:10) and in many of the wars it seemed to be a very strategic location to hold or possess. Location and physical surroundings would make this an ancient city of strategic importance both militarily as well as economically. It would have most likely been in an area that had a military advantage in some way and that also enjoyed an important geographic location for trade and commerce.
The Des Moines River Rapids
The Des Moines rapids on the Mississippi River spanned the river from the west bank to the east bank and existed prior to the building of dams and locks which have today raised the water levels some 19-20 feet. These dams and locks were constructed to raise the river level so that riverboats plying the Mississippi could pass these shallow rapids between Nauvoo and the city of Keokuk to the south. The river above and below these rapids was historically about 2500 feet across, with the rapids widening to almost 4500 feet as a result of a hard limestone shelf that crosses the area. (These rapids are clearly shown on the map on page 394 of The Joseph Smith Papers, Journals Vol. 1 that divides Commerce [Nauvoo] on the eastern bank from Zarahemla on the western side of the river.) The ancient city of Zarahemla was on the western side of the Sidon River (Alma 6:7) just as the revelation from the Lord to Joseph Smith put this latter-day Zarahemla on the western side of the river.
Historical records state that the mean depth of the Des Moines Rapids was a mere 2.4 feet (about mid-thigh level for most people), with most of the crossing being more shallow, especially during dry spells or fall seasons. This rapid was the first location upstream from the Gulf of Mexico where the Mississippi River could be crossed on foot. The rapids were so shallow that riverboats in the early 1800s could not pass them and their cargo had to be portaged by wagon or flat bottomed barge past the rapids and reloaded onto other riverboats.
Certainly the depth of the river, prior to control measures that are in place today, was subject to great fluctuations. However, the fact remains that this rapid would make this particular location one of the most important and strategic in all of ancient North America because this is where the river could be crossed without the necessity of boats at certain seasons of the year. This also means that whoever could maintain control of the land area bounding these rapids could effectively thwart any large army from attacking one side of the river or another, thereby providing control of nearly all of the lands of the eastern United States from the western lands
and vice versa.
It also would provide a naturally strategic location for trade coming from all areas of North America to cross this great natural barrier dividing and separating the heartland of America without the aid of boats. Certainly this was one of the most important and strategic locations both in ancient times and in modern times for this very reason. It would make sense that if this were the ancient site of Zarahemla, it would be one of the largest and most important cities in the Book of Mormon.
Landing of the Mulekites
(From Moroni’s America by Jonathan Neville pg. 99-101)
“A key point here is that they [Mulekites] were led by the Lord “into the land where Mosiah discovered them and they had dwelt there from that time forth.” [Omni 1:17]. How would they have reached Iowa directly? And why would they have remained there for hundreds of years?
Figure 17 depicts their course across the Atlantic Ocean. Figure 18 shows their route up the Mississippi to Iowa, across from Nauvoo.
There is a good reason why the Mulekites would have stopped in Iowa, across from Nauvoo. It is the first place up the Mississippi river from the Gulf Coast that, historically, was impassable for large ships, due to the Des Moines rapids located just south of there. Even in the 1840s, riverboats had to stop at the rapids, unload cargo, and then be dragged over the rapids before progressing north. (Now, a series of dams and locks makes the river navigable for barges and other large ships.) Lewis and Clark noted the rapids on their 1814 map. In 1837, Robert E. Lee made a map showing the rapids by Fort Des Moines, where Montrose, Iowa, is today.
Figure 18 shows another key point. The Mulekites could have easily sailed up the river without encountering the Nephites or the Lamanites, who were several hundred miles east. Furthermore, the Mulekites would have sailed right past other civilizations that likely existed in the area, descendants of Jaredites or other groups who had come to the continent.
The Zarahemla location in Iowa, across from Nauvoo, is ideal from several perspectives. First, being on the river provides plentiful water and facilitates commerce. Second, it is upriver from the Des Moines rapids, which provide a defensive barrier against river-borne invaders from the south. Third, the area has productive agricultural land. Ultimately, of course, it’s where the Lord led them.
This geography helps clarify why the Nephites never encountered Zarahemla until Mosiah was prompted to flee from the land of Nephi. In our day, we might think people would explore freely, but anciently, the wilderness was dangerous. There were wild beasts, unpredictable weather, the potential of getting lost, sicknesses, and no way to communicate over long distances. You were on your own in the wilderness. By contrast, there was safety in numbers and community. Farms provided food. Why risk leaving a safe, productive and favorable location?
It required great faith for Lehi and his family to leave Jerusalem, let alone cross the ocean (which is why Nephi faced such resistance from his brothers). In the new world, it required great faith for Nephi to flee from his brothers into the wilderness. Mosiah exercised great faith to leave the land of Nephi.
The prominence of Zarahemla—it is by far the most-often mentioned place in the Book of Mormon, the capital of the Nephites—shows it was wise for the people of Zarahemla to stay put.” (From Moroni’s America by Jonathan Neville pg. 99-101)
Prophesies and Promises continues,
“The Sac and Fox Indians at Nauvoo
Late in the summer of 1841 a group of Native Americans of the Sac and Fox tribes (who had been displaced from their homelands in Michigan and were now west of the Mississippi in present-day Iowa and Missouri) came to visit the Prophet Joseph Smith. The meeting was recorded in the History of the Church. Joseph writes of this meeting on August 12, 1841:
“Thursday, 12.—A considerable number of the Sac and Fox Indians have been for several days encamped in the neighborhood of Montrose. The ferryman brought over a great number on the ferryboat and two flat boats for the purpose of visiting me. The military band and a detachment of Invincibles [part of the Legion] were on shore ready to receive and escort them to the grove, but they refused to come on shore until I went down. I
accordingly went down, and met Keokuk, Kis-ku-kosh, Appenoose, and about one hundred chiefs and braves of those tribes, with their families. At the landing, I was introduced by Brother Hyrum to them; and after salutations, I conducted them to the meeting grounds in the grove, and instructed them in many things which the Lord had revealed unto me concerning their fathers, and the promises that were made concerning them in the Book of Mormon. I advised them to cease killing each other and
warring with other tribes; also to keep peace with the whites; all of which was interpreted to them.” 69
This account of the visit of the Sac and Fox tribes to Joseph teaches two important concepts: first, that the Lord had revealed things to the Prophet concerning “their fathers,” and second, that the Book of Mormon promises were made concerning them. Respectively, these concepts let us know of the inspiration and revelation that Joseph Smith received and that he knew that these Lamanite remnants were recipient heirs of the promises of the Book of Mormon.
Some claim that Joseph Smith’s understanding of the setting for the Book of Mormon changed or evolved as he supposedly learned more about Central American ruins near the time of his death. Contrary to this view, however, just days before his martyrdom, the Prophet repeated again his understanding in relation to who the remnant Lamanites were. His views and understanding had in fact not evolved, but had remained steadfast and constant. In May of 1844 the Prophet records another visit by the Sac and Fox in his personal journal wherein he again restates what the Lord told him.
“23 May 1844 Thursday
1 P.M. held council with the Indians Sac & Fox &c in my back kitchen. They told me (Joseph) “You are a big chief. We are sons of big men, and Priests as ever inhabited this land. You preach a great deal so say Great Spirit. You be as great & good as our fathers that will do. Our worship is different, but we are good as any other men.
I [Joseph Smith] Replied. Great Spirit wants you to be united & live in peace. [I] found a book, (presenting the Book of Mormon) which told me about your fathers & Great Spirit told me. you must send to all the tribes you can, & tell them to live in peace, & when any of our people come to see you treat them as we treat you.” 70
Joseph explained to the Sac and Fox that the Book of Mormon taught about “their fathers.” Joseph then taught them that the Lord (Great Spirit) “told me” that the book must be given to all the tribes. In making such a statement Joseph again reinforces his previous claim to have been given this knowledge through revelation. Just a few days before his death, the Prophet Joseph reaffirms his testimony and previous statements that the Native North Americans were a Lamanite remnant prophesied of in the
Book of Mormon.
It is evident that the Prophet Joseph Smith had revelations and inspiration about the “ancient inhabitants of this continent” as Moroni declared in the Pearl of Great Price. Joseph Smith also states “He [the angel] said that the Indians were the literal descendants of Abraham.” 71
The words that Joseph and others used to describe his inspiration specifically about a Book of Mormon setting in North America are listed below. Each of these phrases, from historical documents containing the statements made by Joseph Smith about the geographical setting of the Book of Mormon, declare that he received this knowledge by inspiration and revelation.
• “things which the Lord had revealed unto me”
• “the visions of the past being opened to my understanding by the Spirit of the Almighty”
• “this publication I wrote by the commandment of God”
• “We are informed by these records”
• “It was [also] made known unto me”
• “I was also told”
• “the angel said”
• “I was also informed concerning the aboriginal inhabitants of this country [America] and shown”
• “I was informed”
• “Joseph continued to receive instruction from the Lord”
It is disappointing that many of the statements made by Joseph Smith about his inspiration and revelations on this matter are frequently ignored for the sake of a pet theory, especially when his statements appear to conflict with a particular consensus or scholarly tradition. History has shown repeatedly that those who dismiss the prophet Joseph Smith in any degree do so at their own peril. Should his statements on this matter be taken any less seriously than other statements for which he claimed divine inspiration? Did he in fact make these statements? The unflinching answer: Yes he did. Can each of these statements be backed up with historical documentation to establish beyond reasonable question their authenticity? Again, the answer is a resounding yes.
Once they are established as documented fact, one need not question the Prophet’s statements further, but rather more appropriately ask oneself: Do I believe him or do I try to find reasons not to believe him? Do I question and/or dismiss his words as some have done writing, “he never claimed inspiration on the matter” [of Book of Mormon geography], for example.
What message is sent to those unfriendly to the Church and Mormonism when recognized scholars within the Church openly disagree with (or reject) the words and claimed inspiration of the founding prophet of this dispensation? Joseph Smith’s prophetic statements blend in perfect harmony with every one of 36 prophecies and promises found in the Book of Mormon about a new Gentile nation that would be established in the latter days that would become a mighty nation, above all other nations, where the gospel would be restored and where the New Jerusalem will be
built.
Only one nation on earth can fulfill all of these scriptural injunctions and also stand in full agreement with Joseph Smith’s inspired statements and actions regarding the latter-day nation that was and is the Promised Land of the Book of Mormon. Joseph Smith knew. Despite the much confusion and perplexity that has dogged this subject over the ensuing years, Joseph himself was clear and concise in his declaration of inspiration and in his knowledge of the geographical setting for the Book of Mormon.
The Prophet Joseph himself made multiple claims of being informed through direct revelation from heavenly messengers and the Lord of things pertaining to the locations where the Book of Mormon actually occurred. Either we can believe his prophetic words or reject him in favor of pursuing locations based on hypothetical maps. Those who choose to reject the prophet’s revelatory words cannot then also claim to be “defending
Mormonism” in the pursuit of their own agendas, which occasionally run contrary to his words. Such actions demonstrate a casual disregard for Joseph’s prophetic calling and an espousal of the ‘theories of men’ over his inspired and historically documented statements.” End of Chapter 9 – What Did Joseph Know?
Notes from Chapter 9
52 Lucy Mack Smith, History of Joseph Smith by His Mother [Salt Lake City:
Stevens & Wallis, Inc., 1945], 82.
53 History of the Church 1:120.
54 The writers of the articles at fairlds.org have concluded that perhaps
these revelations were not directly from the Lord but just Joseph’s choice of
words and therefore cannot be taken at face value without secondary
interpretation. FAIR writes: “Many readers assume that revelations in the
Doctrine and Covenants in which Joseph Smith speaks in “God’s voice” are
direct “quotations” from God. Joseph didn’t claim to be hearing a voice, and
he didn’t claim to be quoting God or “taking dictation.” Rather, impressions
would come to him, which he would put into words. Joseph clearly did not
consider them “direct quotations” from God, since he was quite happy to
revise them, edit them later, etc…This means that “Lamanites” to describe
the American Indians was Joseph’s word choice.” It would appear that there is a need by FAIR to maintain a legitimacy for the Limited Geography Theory (LGT) by also writing “The few personal statements he made on
Book of Mormon geography indicate that he believed it took place on a
hemispheric scale, so it would be natural for him to believe that all Native
Americans were pure descendants of Laman, and hence were literal
“Lamanites.” See also http://en.fairmormon.org/ Lamanites_in_the_Doctrine_and_Covenants accessed 3/4/2009.
55 Autobiography of Parley P. Pratt, 56-61. See also Andrew Jensen, The
Historical Record, (1888), Vol. 7, 389.
56 Andrew Jensen, The Historical Record, (1888), Vol. 7, 387.
57 Ronald W. Walker, “Seeking the ‘Remnant’: The Native American During
the Joseph Smith Period,” Journal of Mormon History, Vol. 19 No. 1, (Spring
1993), 1-33.
58 Joseph Smith, Discourses of the Prophet Joseph Smith, compiled by Alma P. Burton, [Salt Lake City: Deseret Book Co., 1977], 275–276.
59 Ibid.
60 Joseph Smith, The Personal Writings of Joseph Smith, compiled and edited by Dean C. Jessee, [Salt Lake City: Deseret Book Co., 1984], 273-274. See also History of the Church 1:301 and D&C 87:1.
61 Ibid., 275-276. See also History of the Church 1:326.
62 Joseph Smith, The Joseph Smith Papers, Journals, Volume 1 (1832-1839),
compiled and edited by Dean C. Jessee, Richard L. Bushman, and Ronald K.
Esplin, [Salt Lake City: Church Historian’s Press, 2008], 88.
63 History of the Church 2:79-80.
64 Ibid. See also in Joseph Fielding Smith, Doctrines of Salvation, 3:239-240.
Heber C. Kimball is quoted in his journal as saying: “While on our way we
felt anxious to know who the person was who had been killed by that
arrow. It was made known to Joseph that he had been an officer who fell in
battle, in the last destruction among the Lamanites, and his name was
Zelph. This caused us to rejoice much, to think that God was so mindful of
us as to show these things to his servant. Brother Joseph had inquired of the
Lord, and it was made known in a vision.” Joseph Fielding Smith goes on to
state in the same reference that: “In the face of this evidence coming from
the Prophet Joseph Smith, Oliver Cowdery, and David Whitmer, we cannot
say that the Nephites and Lamanites did not possess the territory of the
United States and that the Hill Cumorah is in Central America. Neither can
we say that the great struggle which resulted in the destruction of the
Nephites took place in Central America. If Zelph, a righteous man, was
fighting under a great prophet-general in the last battles between the
Nephites and Lamanites; if that great prophet-general was known from the
Rocky Mountains to ‘the Hill Cumorah or eastern sea,’ then some of those
battles, and evidently the final battles, did take place within the borders of
what is now the United States.”
65 Donald Q. Cannon, “Zelph Revisited,” Church History Regional Studies,
BYU Department of Church History and Doctrine, Regional Studies, Illinois, 97-109.
66 Joseph Smith, The Personal Writings of Joseph Smith, compiled and edited by Dean C. Jessee (Salt Lake City: Deseret Book, 1984), 324. The original letter from the prophet to his wife is held today by the Community of Christ (formerly RLDS) church.
67 Andrew Jenson, The Historical Record, Vol. 7, 601.
68 Joseph Fielding Smith, Doctrines of Salvation, 3:239.
69 History of the Church 4:401.
70 Joseph Smith Diary, kept by Willard Richards, 23 May 1844, LDS Church
History Library.
71 The Diaries and Journals of Joseph Smith, edited by Scott H. Faulring, (198
