Mormon History Podcast – Gospel Tangents – Mormon History Podcast

By Rick BSociety & Culture Documentary Religion & Spirituality Christianity History

Mormon History Podcast – Gospel Tangents – Mormon History Podcast episodes

June 19, 2025Ranking JS Bios/First Vision Controversy (John Turner 2 of 6)
Fawn Brodie, Richard Bushman, and Dan Vogel have the 3 most popular biographies on Joseph Smith prior to John Turner’s latest. Which is best? John will answer that and we’ll discuss the First Vision anachronisms. Check out our conversation…
Don’t miss our other conversations with John: https://gospeltangents.com/people/john-turner/
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Except for book reviews, no content may be reproduced without written permission
Landscape of Joseph Smith Biographies
John Turner is author of “Joseph Smith: The Rise and Fall of an American Prophet. Dr. Turner’s book enters a field rich with extensive scholarship. He notes that the main biographies over the years include Fawn Brodie’s “No Man Knows My History,” Richard Bushman’s “Rough Stone Rolling,” and works by Dan Vogel,[1] Richard Van Wagoner,[2] and Martha Bradley.[3]
Fawn Brodie’s “No Man Knows My History”: Published in 1945, Brodie’s work is recognized for her “fantastic writing”and remarkable achievement given her limited access to sources available today. While now “out of date,”it was incredibly popular, with Richard Bushman himself acknowledging its enduring “perch” as a favorite among readers, perhaps due to Brodie’s skills as an English major and great writer. She was technically Mormon but very critical of Joseph Smith.
Richard Bushman’s “Rough Stone Rolling”: Dr. Turner expresses “enormous admiration”for Richard Bushman as a person and scholar. Bushman’s biography “expertly contextualizes Joseph’s life in the culture of the early 19th century United States”and benefits from tremendous access to sources, though notably, it predates the availability of the Joseph Smith Papers. Over the last two decades, “Rough Stone Rolling” has become the “go-to biography for any scholar or seriously interested party in Joseph Smith.” Bushman’s work was seen as a more “faithful perspective” in contrast to Brodie’s critical stance.
Dan Vogel’s Contributions: Dr. Turner highlights Dan Vogel as a “really diligent researcher”whose “Early Mormon Documents collection”[4] was an “essential resource for historians”before the Joseph Smith Papers. Vogel’s works, including “Joseph Smith, The Making of a Prophet” and “Charisma Under Pressure,” mark him as “one of the more significant historians of Mormonism” in this generation. While his books may not have achieved the wide readership of Brodie’s or Bushman’s, their scholarly value is undeniable.
Dr. Turner clarifies that he didn’t write his biography because existing ones were “inadequate” or “stink.” Instead, he aimed to write a “different one” that might be “better or does justice to different parts of Joseph’s personality.” His approach involved immersing himself in the sources, particularly the Joseph Smith Papers volumes and website, and reading the latest scholarship, rather than directly positioning his work against others. He trusted there would be “room for my perspective from my position.”
Unpacking Joseph Smith’s Early Life
When discussing Joseph Smith’s early life, Dr. Turner notes a significant challenge: “we know very little” about the period before 1829.
Scarcity of Sources: Most of what is known comes from a small number of sources, or at least only a few that detail events.
Lucy Mack Smith’s Biography: While a “great source,”Lucy Mack Smith’s dictated biography from 1844 (decades after many events) is often the “only source we have to go on,”which presents a “little troublesome” limitation.
Joseph Smith’s Own Accounts: Joseph himself did not discuss his childhood in any great depth in his histories, only occasionally alluding to it in sermons.
Conflicting Recollections: Early accounts of Joseph from Palmyra were often “filed up and divergent,” coming from individuals who “were not too impressed with Joseph Smith and his family.”
No Prefigured Greatness: Dr. Turner emphasizes that “there was nothing that prefigured this [future greatness or trajectory] in my opinion”in Joseph’s childhood. He wasn’t a “center of attention” in his family, and his mother only wrote about him in detail when she got to the “leg operation.”
Alvin’s Role: The family’s initial hopes for leadership were “pinned on Alvin”until his death in 1823. It was only after Alvin’s passing that Joseph “begins to occupy center stage in the household”and develops into the leader he became.
Navigating the First Vision Controversy
Dr. Turner finds the detailed debates surrounding the First Vision – such as its precise dating (1820, 1823, 1824) and the presence of revivals in Palmyra in 1820 – “a little bit tiresome.”
Faith vs. History: He suggests these debates are “more faith questions than historical.” He points out that the Church, particularly President Gordon B. Hinckley, placed immense weight on the First Vision’s historicity, leading to the idea that if one can “poke holes” in the account, the entire “edifice collapse[s].” As an academic historian, Dr. Turner states it’s “really hard to recreate any conversation a week after the fact, let alone 12 or 18 years after the fact.” For him, the precise details of dating or revivals are somewhat a matter of “Who cares?”
The Core Story: For Dr. Turner, “there’s no reason to doubt the core of the story that a young man troubled about the state of his soul, troubled about the churches that surrounded him, sought, saw, and heard the Lord.”
Contextual Understanding of Visions: He highlights that Joseph grew up in a “visionary household,”with parents who had dreams and visions and a maternal grandfather who experienced a “powerful visionary conversion.” He explains that “visions tend to follow cultural scripts and patterns.”Given Joseph’s family background and the culture he lived in, Dr. Turner finds it “not surprising that one would have one oneself” and doesn’t find it hard to believe Joseph had a powerful religious experience as a young man.
Common Themes: While accounts of the First Vision are “different,” they “do share some common themes,”including a concern about the “apostasy of other churches” and “at least a vision of Jesus Christ.” However, “exactly what it contained, I don’t think that’s accessible to us as historians.”
Ultimately, Dr. Turner emphasizes that because of the multifaceted nature of Joseph Smith’s life and the controversies surrounding him, “Americans in general but also historians and biographers will never be finished with Joseph Smith.” His own book and the ongoing scholarship continue to add to our understanding of this complex figure. He also describes the Book of Mormon’s success as “not primarily an act of deception, but as an act of audacity,” a “hairbrained scheme” that Joseph “pulls off.”
[1] Vogel has 2 books: “Making of a Prophet” which can be purchased at https://amzn.to/3wLDFec and “Charisma Under Pressure” at https://amzn.to/4dIcdmP.
[2] Van Wagoner’s book is titled “Natural Born Seer,” and can be purchased at https://amzn.to/4449bWe.
[3] Bradley’s book is called “Glorious in Persecution” and can be purchased at https://amzn.to/43TDIaA
[4] There are 5 volumes. The first is available at https://amzn.to/4lcVyLe
Don’t miss our other conversations with John: https://gospeltangents.com/people/john-turner/
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Gospel Tangents
All Rights Reserved
Except for book reviews, no content may be reproduced without written permission
22 min
June 17, 2025Newest Biography of Joseph Smith (John Turner 1 of 6)
How did a non-Mormon who teaches in Virginia get interested in Mormon History? John Turner has written the newest biography of Joseph Smith. He is a professor of History at George Mason University and has written not only the pre-eminent biography of Brigham Young, but has a new biography called “Joseph Smith: The Rise & Fall of an American Prophet.” We’ll discuss both of these amazing biographies and why he chooses to write about these important Mormon figures. Check out our conversation…
Don’t miss our other conversations with John: https://gospeltangents.com/people/john-turner/
Copyright © 2025
Gospel Tangents
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Except for book reviews, no content may be reproduced without written permission
Dive Deep into Joseph Smith and Brigham Young with Historian John Turner!
Are you a fan of Mormon history, science, and theology? Then you won’t want to miss the latest interview on Gospel Tangents, featuring renowned East Coast scholar Dr. John Turner. Rick sat down with Dr. Turner to discuss his brand-new book, “Joseph Smith: The Rise and Fall of an American Prophet,” which is set to release on Amazon on June 17th.
Meet the Historian: Dr. John Turner
Dr. John Turner is a professor at George Mason University in Northern Virginia. Turner’s academic journey is quite interesting:
He completed his undergraduate degree in History and German at Middlebury College in Vermont.
He then pursued his PhD in US History at the University of Notre Dame.
Interestingly, he took a detour during his PhD to earn a Master of Divinity at Louisville Presbyterian Theological Seminary, an experience he found helpful for writing about religious experience and doctrine with more information and sensitivity.
Turner’s interest in Latter-day Saint history was sparked by meeting “extremely winsome and engaging personalities” like Patrick Mason and Matt Grow while at Notre Dame. He also realized that the Latter-day Saint story was a bit of local history for him, having grown up near Palmyra, New York, “where it all began.” Although his dissertation focused on American evangelicalism, he sought to learn new things for his second project and found the Joseph Smith and Brigham Young eras “so fascinating.”
Non-Mormon Scholar’s Perspective on Mormon History
Dr. Turner has authored multiple books on Mormonism, including “Brigham Young: Pioneer Prophet“ and “The Mormon Jesus,” in addition to his new Joseph Smith biography. As a non-Mormon (he identifies as Trinitarian), Turner notes a key difference in his approach: he can express his conclusions and share his findings without worrying about “an ecclesiastical reaction” or “getting excommunicated,” which might be a concern for Latter-day Saint scholars. He is “pretty single-minded” when working on a book, focusing on one project at a time.
Inspiration Behind the Joseph Smith Biography
Turner found it “a really good time to take on a Jo Smith biography”11. His primary motivations for writing about Joseph Smith, especially after his Brigham Young book, were twofold12:
Engaging Foundational Questions: Writing about Brigham Young allowed him to largely “take for granted” core beliefs and events, but with Joseph Smith, it was an “opportunity and a challenge to return to that… foundational time period” and “engage some hard questions”. These include questions about golden plates, divine messages, and Joseph’s motivations for plural marriage.
Joseph Smith as a Biographical Subject: Turner describes Joseph Smith as a “great biographical subject” – a “mirthful, colorful man” who is “energetic and dynamic.” His public life, spanning essentially 15 years, was “packed” with events, demanding a “fast-paced story”.
Turner also lavishes praise on the Joseph Smith Papers project, calling it “fantastic” and an “enormously useful” resource that provided a “huge head start” due to its accurate transcriptions, images, and impeccable annotations.
Challenge of Brigham Young: A Volume of Sources
While Joseph Smith’s story was rich, the volume of sources for Brigham Young was “exponentially more”. Turner estimates “20 times the material” for Brigham Young in terms of sermons and “20 or 50 times the volume of material” for letters. This difference is largely due to Brigham Young’s much longer life as prophet (around 30 years compared to Joseph Smith’s 15) and advancements in record-keeping during his era. As record-keeping became more systematic, with greater efforts to transcribe meetings and discourses, and with Brigham Young’s additional roles as governor and superintendent of Indian affairs, “additional opportunities for the creation of records” arose.
Mountain Meadows Massacre: Unpacking Brigham Young’s Role
The conversation also touched on the Mountain Meadows Massacre, particularly in light of Barbara Brown and Rick Turley’s acclaimed book, “Vengeance is Mine“. Turner “wholeheartedly recommend[s]” their book.
On Brigham Young’s involvement, Turner addresses two key questions:
Did Brigham Young order the massacre? Turner, like Brown and Turley, argues “a pretty clear no”. He points to evidence, such as Brigham Young’s letter sent to southern Utah instructing to “leave the immigrants alone,” as “exculpatory, exonerating”. However, he does assign “a fair amount of blame to Brigham for the circumstances that made the massacre possible,” stating that his “rhetoric and policies during August of 1857 created a situation” leading to the perpetration of the massacre. He also notes “greed” as an additional motivation, given the impoverished settlers and the wealthy wagon train.
Did Brigham Young cover it up? Turner is “less sanguine” about Brigham Young’s response. He suggests Brigham Young “at times expressed… satisfaction or at least a lack of regret for the massacre” and was “not eager for either an ecclesiastical investigation or for criminal investigations”. His priority was to “protect his people from outside interference and possible destruction,” making him “certainly not eager for any alleged misdeeds in Utah to be investigated”.
Unsung Hero: LaJean Carruth
Dr. Turner highlights LaJean Carruth as a “real treasure” in the field of early Utah history. Carruth’s unique and invaluable skill is her ability to read Pitman shorthand. This skill allowed her to “decode” numerous sources for Turner’s Brigham Young biography, particularly documents from the “general church minutes” and George D. Watt’s shorthand notes of Brigham Young’s sermons. Carruth also performed extensive and difficult work on the John D. Lee trial transcripts, an experience she described as giving her PTSD. Turner affirms that while her praises are sung by many, they “can’t be sung enough”. He notes that Pitman shorthand was not a challenge with Joseph Smith-era documents.
Have you read any of Turner’s biographies? What do you think of them?

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26 min
June 15, 2025Land Deeds in Nauvoo & D&C 132? (Mary Ann Clements 4 of 4)
What do Land Deeds in Nauvoo have to do with D&C 132? It turns out there is a controversy where an argument is made for and against 132 being legit vs forgery. Mary Ann Clements weighs in on the controversy. Check out our conversation with Mary Ann about her chapter in Secret Covenants… Sign up to our free newsletter! https://gospeltangents.com/newsletter
Don’t miss our other conversations with Mary Ann: https://gospeltangents.com/people/mary-ann-clements/
Copyright © 2025
Gospel Tangents
All Rights Reserved
Except for book reviews, no content may be reproduced without written permission
How Nauvoo Land Deeds Shed Light on Mormon Polygamy Debates
At the heart of some of current polygamy discussions lies the authenticity of historical documents, particularly the William Clayton Journal. Recent research delving into Nauvoo land deeds offers fascinating insights, not only into Joseph Smith’s financial dealings but also into the controversy surrounding early polygamy.
Mary Ann Clemens, one of the authors in “Secret Covenants: New Insights into Mormon Polygamy,” highlights how land deeds have become a focal point for both proving and disproving claims about Joseph Smith’s early practice of polygamy.
The William Clayton Journal: Forgery or Validation?
One of the central debates in skeptical circles concerns whether the William Clayton Journal is a forgery. Mary Ann Clemens disagrees with this argument. Her reasoning, and the focus of her recent research, involves the detailed examination of Nauvoo land deeds, specifically those made on July 12, 1843, to Emma Smith.
Don Bradley’s Argument for Validation: According to Don Bradley, the July 12, 1843 deeds to Emma Smith serve as an element that confirms or validates the William Clayton diaries. This date is significant because it’s the day the polygamy revelation (Section 132) was written. The traditional narrative suggests that Hyrum Smith attempted to convince Emma of polygamy that day, but Emma vehemently denied it. As a result of this conversation, a decision was made to deed Emma all the unencumbered lots in Nauvoo. William Clayton’s journal, a couple of days later, corroborates this, mentioning the drawing up of the deed and giving Emma the lots.
The deeds were initially recorded in the Nauvoo Register book in 1843 by William Clayton himself, which some skeptics distrust due to his involvement. However, in July 1844, just after Joseph Smith’s death, these deeds were also recorded in the Hancock County deed records, providing an independent record that, from Bradley’s perspective, confirms the story in Clayton’s journal.
The Skeptic’s Counter-Argument: Michelle Stone’s Research
Despite the evidence, some see these same deeds as disproving William Clayton’s journal. Michelle Stone’s research unearthed a fascinating detail:
A July 12, 1843 draft deed to Hyrum Smith: Stone discovered a deed, dated July 12, 1843, that was fully written out but never signed or completed. This draft was intended for Joseph Smith’s brother, Hyrum, and listed many of the same properties that were later deeded to Emma.
Stone argues that because there’s no explanation for why Hyrum was receiving these properties, it couldn’t have been related to polygamy. She questions why the Joseph Smith Papers project labeled this a “draft.”
Why “Draft”? And the True Story Behind the Deeds
Mary Ann Clemens provides clarification, agreeing with the “draft” designation for several reasons:
The draft deed to Hyrum had Hyrum’s name scratched out and Emma’s name written in on the back..
It was never signed or recorded anywhere.
Another draft deed to Emma, also dated July 12, was found. This one listed an extra lot not on county records and didn’t finish the boilerplate language.
These drafts are critical. While people like Michelle Stone argue they represent distinct transactions or prove deception, Clemens and others contend that they clearly represent the same transaction in flux. It’s common in property records to not have the original final deed; rather, historians typically work with copies recorded in county records. The fact that these drafts exist, with changes and incompleteness, points to an evolving transaction rather than separate ones.
The Role of Hyrum Smith and Emma’s Financial Security
The discovery of the draft deed to Hyrum raises the question: Why was Joseph initially deeding these properties to Hyrum?
The exact reason is unknown, but possibilities include Joseph attempting to get assets out of his name due to bankruptcy issues. However, this wouldn’t have been fully effective as he would still be considered owning the lots, and later, Emma’s property was indeed used to pay Joseph’s debts.
Crucially, Hyrum’s name being scratched out and Emma’s written in provides a strong link to the events of July 12, 1843. Hyrum was deeply involved that day, attempting to justify polygamy to Emma.
The traditional understanding from William Clayton’s journal is that Emma, potentially threatening divorce, sought financial security for herself and her children. The lots were likely intended to provide a continual rental income, not to be sold outright. This would ensure their support, especially if Joseph was accumulating other wives who might also lay claim to assets.
Thus, the series of drafts and the final recorded deeds, viewed together, support the sequence of events described in William Clayton’s journal: Joseph initially considered deeding properties to Hyrum for an unknown reason, but following the tense conversation about polygamy on July 12, a decision was made to instead deed those “unencumbered lots” to Emma.
The Nature of Historical Records
It’s important to understand that having drafts but not the final original deed is normal for property records. What historians usually deal with are the county records—the official copies. Delays in recording deeds for weeks or even years are also common and not a cause for suspicion. The Joseph Smith Papers Project is an exception in providing access to many original deeds, which can sometimes lead to a misconception that original deeds are always available.
Beyond Land Deeds: Other Insights from “Secret Covenants”
Mary Ann Clemens’s discussion extends beyond land deeds, touching on other complex aspects of Nauvoo history within the “Secret Covenants” book:
Eternity-Only Plural Marriages: Todd Compton’s chapter in the book explores whether there were “eternity only” plural marriages in Nauvoo, concluding that the answer is no, contradicting some other views. He argues that records consistently refer to “time or time and eternity” marriages, implying conjugal relations.
The Frederick Cox Surrogacy Story: Compton’s chapter also recounts the unusual story of Mary Ann Darrow and Edmund Richardson. Due to Edmund’s infertility, Brigham Young advised Mary Ann to have church-sanctioned sexual relations with another man, Frederick Cox, to have more children. She had two children with Cox, who gave up all paternal rights, and the children were considered Richardson’s. This highlights complex and sometimes uncomfortable arrangements, including elements of polyandry.
Mary Ann Clemens’s deep dive into Nauvoo land deeds illustrates the intricate nature of historical research. Her work, and the broader “Secret Covenants” book, continues to unearth and analyze evidence to provide a more nuanced understanding of this pivotal period in Mormon history.
Copyright © 2025
Gospel Tangents
All Rights Reserved
27 min
June 14, 2025How do Land Deeds Relate to D&C 132? (Mary Ann Clements 4 of 4)
What do Land Deeds in Nauvoo have to do with D&C 132? It turns out there is a controversy where an argument is made for and against 132 being legit vs forgery. Mary Ann Clements weighs in on the controversy. Check out our conversation with Mary Ann about her chapter in Secret Covenants… Sign up to our free newsletter! https://gospeltangents.com/newsletter
Don’t miss our other conversations with Mary Ann: https://gospeltangents.com/people/mary-ann-clements/
Copyright © 2025
Gospel Tangents
All Rights Reserved
Except for book reviews, no content may be reproduced without written permission
How Nauvoo Land Deeds Shed Light on Mormon Polygamy Debates
At the heart of some of current polygamy discussions lies the authenticity of historical documents, particularly the William Clayton Journal. Recent research delving into Nauvoo land deeds offers fascinating insights, not only into Joseph Smith’s financial dealings but also into the controversy surrounding early polygamy.
Mary Ann Clemens, one of the authors in “Secret Covenants: New Insights into Mormon Polygamy,” highlights how land deeds have become a focal point for both proving and disproving claims about Joseph Smith’s early practice of polygamy.
The William Clayton Journal: Forgery or Validation?
One of the central debates in skeptical circles concerns whether the William Clayton Journal is a forgery. Mary Ann Clemens disagrees with this argument. Her reasoning, and the focus of her recent research, involves the detailed examination of Nauvoo land deeds, specifically those made on July 12, 1843, to Emma Smith.
Don Bradley’s Argument for Validation: According to Don Bradley, the July 12, 1843 deeds to Emma Smith serve as an element that confirms or validates the William Clayton diaries. This date is significant because it’s the day the polygamy revelation (Section 132) was written. The traditional narrative suggests that Hyrum Smith attempted to convince Emma of polygamy that day, but Emma vehemently denied it. As a result of this conversation, a decision was made to deed Emma all the unencumbered lots in Nauvoo. William Clayton’s journal, a couple of days later, corroborates this, mentioning the drawing up of the deed and giving Emma the lots.
The deeds were initially recorded in the Nauvoo Register book in 1843 by William Clayton himself, which some skeptics distrust due to his involvement. However, in July 1844, just after Joseph Smith’s death, these deeds were also recorded in the Hancock County deed records, providing an independent record that, from Bradley’s perspective, confirms the story in Clayton’s journal.
The Skeptic’s Counter-Argument: Michelle Stone’s Research
Despite the evidence, some see these same deeds as disproving William Clayton’s journal. Michelle Stone’s research unearthed a fascinating detail:
A July 12, 1843 draft deed to Hyrum Smith: Stone discovered a deed, dated July 12, 1843, that was fully written out but never signed or completed. This draft was intended for Joseph Smith’s brother, Hyrum, and listed many of the same properties that were later deeded to Emma.
Stone argues that because there’s no explanation for why Hyrum was receiving these properties, it couldn’t have been related to polygamy. She questions why the Joseph Smith Papers project labeled this a “draft.”
Why “Draft”? And the True Story Behind the Deeds
Mary Ann Clemens provides clarification, agreeing with the “draft” designation for several reasons:
The draft deed to Hyrum had Hyrum’s name scratched out and Emma’s name written in on the back..
It was never signed or recorded anywhere.
Another draft deed to Emma, also dated July 12, was found. This one listed an extra lot not on county records and didn’t finish the boilerplate language.
These drafts are critical. While people like Michelle Stone argue they represent distinct transactions or prove deception, Clemens and others contend that they clearly represent the same transaction in flux. It’s common in property records to not have the original final deed; rather, historians typically work with copies recorded in county records. The fact that these drafts exist, with changes and incompleteness, points to an evolving transaction rather than separate ones.
The Role of Hyrum Smith and Emma’s Financial Security
The discovery of the draft deed to Hyrum raises the question: Why was Joseph initially deeding these properties to Hyrum?
The exact reason is unknown, but possibilities include Joseph attempting to get assets out of his name due to bankruptcy issues. However, this wouldn’t have been fully effective as he would still be considered owning the lots, and later, Emma’s property was indeed used to pay Joseph’s debts.
Crucially, Hyrum’s name being scratched out and Emma’s written in provides a strong link to the events of July 12, 1843. Hyrum was deeply involved that day, attempting to justify polygamy to Emma.
The traditional understanding from William Clayton’s journal is that Emma, potentially threatening divorce, sought financial security for herself and her children. The lots were likely intended to provide a continual rental income, not to be sold outright. This would ensure their support, especially if Joseph was accumulating other wives who might also lay claim to assets.
Thus, the series of drafts and the final recorded deeds, viewed together, support the sequence of events described in William Clayton’s journal: Joseph initially considered deeding properties to Hyrum for an unknown reason, but following the tense conversation about polygamy on July 12, a decision was made to instead deed those “unencumbered lots” to Emma.
The Nature of Historical Records
It’s important to understand that having drafts but not the final original deed is normal for property records. What historians usually deal with are the county records—the official copies. Delays in recording deeds for weeks or even years are also common and not a cause for suspicion. The Joseph Smith Papers Project is an exception in providing access to many original deeds, which can sometimes lead to a misconception that original deeds are always available.
Beyond Land Deeds: Other Insights from “Secret Covenants”
Mary Ann Clemens’s discussion extends beyond land deeds, touching on other complex aspects of Nauvoo history within the “Secret Covenants” book:
Eternity-Only Plural Marriages: Todd Compton’s chapter in the book explores whether there were “eternity only” plural marriages in Nauvoo, concluding that the answer is no, contradicting some other views. He argues that records consistently refer to “time or time and eternity” marriages, implying conjugal relations.
The Frederick Cox Surrogacy Story: Compton’s chapter also recounts the unusual story of Mary Ann Darrow and Edmund Richardson. Due to Edmund’s infertility, Brigham Young advised Mary Ann to have church-sanctioned sexual relations with another man, Frederick Cox, to have more children. She had two children with Cox, who gave up all paternal rights, and the children were considered Richardson’s. This highlights complex and sometimes uncomfortable arrangements, including elements of polyandry.
Mary Ann Clemens’s deep dive into Nauvoo land deeds illustrates the intricate nature of historical research. Her work, and the broader “Secret Covenants” book, continues to unearth and analyze evidence to provide a more nuanced understanding of this pivotal period in Mormon history.
Copyright © 2025
Gospel Tangents
All Rights Reserved
27 min
June 13, 2025 Polygamy & S America Revelations (David Hocking 4 of 4)
Many scholars have made the claim that the polygamy revelation in D&C 132 is really 4 different revelations mashed into one. Does David Hocking agree? We will discuss that revelation, along with the revelation that says Lehi landed in Chile. David is a Heartlander. Does he agree? We’ll discuss his book, “Revelations of Joseph Smith.” Check out our conversation…
Don’t miss our other conversations with David Hocking: http://gospeltangents.com/people/david-hocking
Copyright © 2025
Gospel Tangents
All Rights Reserved
Except for book reviews, no content may be reproduced without written permission.

Copyright © 2025
Gospel Tangents
All Rights Reserved
Except for book reviews, no content may be reproduced without written permission.
1 min
June 12, 2025Changes in Revelations (David Hocking 3 of 4)
We’ll discuss changes in revelations for the Doctrine & Covenants and JST. Joseph Smith got a revelation to get a Canadian copyright for the Book of Mormon. It didn’t succeed. Is this a failed revelation? David Hocking weighs in on that uncanonized revelation in his new book “The Revelations of Joseph Smith.” Check out our conversation..
Don’t miss our other conversations with David Hocking: http://gospeltangents.com/people/david-hocking
Copyright © 2025
Gospel Tangents
All Rights Reserved
Except for book reviews, no content may be reproduced without written permission.
0:00 Book of Mormon Canadian Copyright
12:45 Changes in Revelations
16:47 JST Bible
What You’ll Find in “The Revelations of Joseph Smith”
Hocking’s primary focus in this book is on Joseph Smith’s personal revelations and history, as published by the Church of Jesus Christ of Latter-day Saints between 1902 and 1912, chosen specifically because it is in the public domain. He intentionally does not include revelations attributed to later church leaders like Brigham Young or Joseph F. Smith, nor does he include the official declarations (OD 1 & 2) or the section about the martyrdom, as these were not Joseph Smith’s revelations.
Key features and inclusions in the book:
Uncanonized Revelations: The book features revelations that are not part of the standard Doctrine and Covenants. A notable example is the revelation concerning the Canadian copyright for the Book of Mormon, which, although controversial because the attempt to secure the copyright was unsuccessful, is included as it is part of Joseph Smith’s history.
Color-Coded Text for Voices: To enhance understanding, Hocking uses a unique color-coding system for different voices:
◦ Red text signifies direct speech from God (Heavenly Father, Holy Spirit, or Jesus Christ). For instance, the Canadian copyright revelation is shown in red, indicating it’s the voice of Heavenly Father.
◦ Blue text is used for words spoken by angels.Blue text also indicates quoted scripture, such as sections where the Lord quotes Isaiah, helping readers identify the source of the text.
Multiple First Vision Accounts: The book compiles various versions of Joseph Smith’s First Vision accounts, including the 1832, 1835, and the 1842 Wentworth letter version, offering a comprehensive view of these foundational spiritual experiences.
Patriarchal Blessings: Hocking includes patriarchal blessings given to Joseph Smith and Emma Smith. This includes Joseph Sr.’s blessing to his son, Joseph Jr., where Joseph of Egypt is quoted, highlighted in blue to denote quoted scripture and structured poetically for readability. Emma Smith’s patriarchal blessing is also included, rendered in red text, indicating it as a revelation from the Lord’s voice.
Oliver Cowdery’s Revelation to Joseph: A particularly moving inclusion is a blessing given by Oliver Cowdery to Joseph Smith, which Oliver received as a revelation.
The Book of Mormon Printing Miracle: Hocking delves into the intricate process and efforts required to publish the Book of Mormon, detailing the “mechanism” and “lot of work that went into it.”
Correlation between Joseph Smith and Enoch: The book explores the connections and correlations between Joseph Smith’s experiences and the biblical figure of Enoch.
The Joseph Smith Translation (JST) of the Bible
Hocking has also published a book on the Joseph Smith Translation (JST), also known as the Inspired Version of the Bible. Joseph Smith viewed this work as a direct commandment from God, a “branch of his calling,” to make “updates or corrections” to the Old and New Testaments.
Key aspects of Hocking’s JST book:
Revelation-Driven Process: The JST process began with revelations like the Vision of Moses (a prologue to Genesis) and the Prophecy of Enoch, which significantly expand on what’s found in traditional Old Testament.
Divine Command to Publish: Joseph Smith was explicitly commanded to publish his new translation of the “holy word” in 1841, though he lacked the resources at the time. The publication eventually happened through his son, Joseph III, and Emma.
Enhanced Readability with Visual Aids: Recognizing that biblical texts, especially genealogies and historical accounts like those in the Book of Kings or Book of Ruth, can be challenging to follow, Hocking incorporates flowcharts and charts. These visual aids help readers track genealogies and relationships, such as the lineage from Abraham through Judah to Jesus Christ, including figures like Ruth the Moabitess.
Validation of Inspirations: The introduction to Hocking’s JST book explains how he includes parenthetical references to other ancient texts like First, Second, or Third Enoch, or the Book of Jasher, where Joseph Smith’s received inspirations have “been validated.”
Changes in Revelations
Hocking emphasizes that his work is designed for the “masses,” making complex spiritual and historical content more accessible and engaging. He notes that his books have achieved significant sales compared to academic publications, suggesting their broad appeal. His goal is to share what he learns in a “digestible” and organized manner, rather than engaging in a scholarly academic exercise that would involve detailing every textual change Joseph Smith made across different versions.
The positive reception to his books is highlighted by an anecdote from a reader who found the Book of Mormon so engrossing in Hocking’s format that she repeatedly lost track of time, making her late for work. This speaks to the immersive and spiritual experience his unique presentation fosters.
Hocking is continually working, having produced a book every year. While current efforts focus on the Joseph Smith Translation, he has plans for smaller, more flexible versions of his books in the future, including potentially for the Book of Mormon and the entire Triple Combination, pending financial considerations. He also notes his perspective that Section 132 of the Doctrine and Covenants, like Sections 107 and 42, may be a hybridization of “two separate revelations.”
David Hocking’s dedication to illuminating sacred texts offers a fresh and accessible way for readers to engage with foundational texts and revelations from Joseph Smith’s life and work.
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31 min
June 09, 2025 Zelph Revelation (David Hocking 2 of 4)
We’ll discuss the revelations from 1834-1838 including the uncanonized Zelph Revelation. In 1834, Joseph Smith changed the name of the church from Church of Christ to Church of the Latter Day Saints. Check out our conversation…
Don’t miss our other conversations with David Hocking: http://gospeltangents.com/people/david-hocking
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Uncanonized Zelph Revelation
One particularly intriguing inclusion in Hocking’s book, treated as a revelation although not canonized by the LDS Church today, is the account of Zelph. This account originates from Joseph Smith’s history and details an experience while roving over the plains of the Nephites during Zion’s Camp. Joseph Smith described discovering a skeleton. Through a vision or revelation, he understood that the person was “a white Lamanite, a large thick set man, and a man of God” named Zelph. Zelph was identified as “a warrior and a chieftain under the great prophet Onandagus who named from the eastern sea.” The eastern sea is likened to Lake Ontario.
The account describes Zelph’s injuries, including a broken side caused by a stone from a sling and death from an arrow found among his ribs during a battle.
Hocking notes that B.H. Roberts, in a book written before his involvement with History of the Church, also discussed Zion’s Camp passing mysterious earth mounds, which Roberts suggested were related to the Nephites, Lamanites, or people of Jared. Hocking sees Joseph Smith’s account of finding Zelph as a way of demonstrating a physical witness of the Book of Mormon peoples. Joseph Smith, having provided the spiritual testimony through the translated book, was now offering a physical witness for those on the journey. Those who went on Zion’s Camp reportedly stayed faithful, potentially due to this physical witness.
While the story of Zelph might seem “fantastical” to some, and perhaps for this reason it hasn’t been canonized by the modern LDS church, Hocking includes it because Joseph Smith presented it as a revelation where the heavens were opened and the Almighty gave him understanding.
Later Revelations and Profound Connections
Moving into the later period (1838-1843), which includes the Nauvoo temple era, Hocking’s book covers 20 revelations. He also includes statements from Joseph Smith that he treats “as if they’re revelations because they’re statements.”
One powerful example is found in what is now Section 128 of the Doctrine and Covenants. While in hiding, Joseph Smith wrote a letter to the church about baptisms for the dead. Within this letter, he includes what Hocking calls a “poetical utterance,” similar to passages in Nephi or Lehi. Joseph Smith speaks of glad tidings from Cumorah and Moroni, the voices of Peter, James, and John on the banks of the Mississippi, the voice of the Heavenly Father, and significantly, the voices of Michael the archangel, Gabriel, Raphael, and “diverse angels from Michael or Adam down to the present time.” These angels are described as declaring their dispensations, rights, honors, keys, majesty, glory, and priesthood power.
Hocking found this section particularly striking after studying the Book of Enoch, which features conversations with Michael, Gabriel, and Raphael. He posits that Joseph Smith is a “new Enoch,” drawing parallels between their lives.
Furthermore, Hocking discovered profound correlations between Joseph Smith’s translation work and other ancient texts. He highlights the Joseph Smith Translation of Genesis 18, where three men who visit Abraham are identified as “angels which were holy men and they were sent after the order of God,” in contrast to the King James Version which simply calls them “three men”. Comparing this to the Book of Jasher (published 10 years after Joseph Smith’s revelation), Hocking found a passage stating, “and the Lord appeared unto him at the plain and sent three of his ministering angels.”
Delving deeper, Hocking examined rabbinical commentaries in the Babylonian Talmud regarding this same biblical passage. Rabbis there identify the three men as the angels Michael, Gabriel, and Raphael, assigning specific tasks to each: Michael announced Sarah would have a son, Raphael healed Abraham after his circumcision, and Gabriel overturned Sodom. Hocking then found support for these specific roles in the Book of Enoch, which describes Michael as merciful, Raphael as being “set over all the diseases and the wounds of men,” and Gabriel as being “set over all powers.”
These correlations between Joseph Smith’s revelations and texts like the Book of Jasher, Babylonian Talmud, and Book of Enoch are described as exciting discoveries for Hocking. He finds these connections, often not discussed in standard gospel classes, help validate Joseph Smith’s work, suggesting he wasn’t a charlatan but received genuine revelation.
What do you think of the conversation?
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20 min
June 06, 2025 New Doctrine & Covenants (sort of) David Hocking 1 of 4
David Hocking has put together several Annotated Scriptures. We’ll discuss his latest book, which is sort of an Annotated Doctrine & Covenants. It is called “The Revelations of Joseph Smith.” We’ll also discuss his previous books, and dive into revelations on the coming forth of the Book of Mormon & the Church of Christ. Check out our conversation…
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David Hocking, described as a “scripture publisher” and editor, who is known for reformatting traditional scriptural texts to help readers engage with them more smoothly. By taking the existing text and applying specific elements and styles, Hocking aims to guide the reader and provide additional context and research. His books are often described as a “studied” version of the scripture.
Hocking’s process involves doing research on words or phrases that appeal to him, highlighting them in a gold color, and then providing additional information in a golden shaded box at the bottom of the page.
His journey in scripture publishing began in the ’90s when he started reformatting the Book of Mormon for his own use. This eventually led to the Annotated Edition of the Book of Mormon, which incorporated research, including information from the Heartland perspective. This book has been quite successful, with close to 40,000 copies sold and is available through Deseret Book.
Following the Book of Mormon, Hocking worked on the Book of Jasher. He clarified that “Jasher” is a title, “Sephur Hayasher,” meaning “the book of the upright,” and the proper spelling should be Yashar. Interestingly, he notes that there are excerpts of the Book of Jasher in the Book of Mormon, brought over on the plates of brass. This led to a brief discussion on the language of the Book of Mormon, suggesting that Nephi likely learned Demotic Egyptian, a condensed, script-like form, in addition to Hebrew, and that “reformed Egyptian” might refer to a reformed Demotic Egyptian. He also touched on the difference between the Anthon Transcript (described by Martin Harris) and the Caracters Document in John Whitmer’s handwriting (which the Church has recently acquired). He noted that handwriting analysis, specifically looking at the cursive “D” with a flourish common in German script, can help identify scribes like John Whitmer in early documents, including sections of the Book of Mormon original manuscript and the Revelation books. He also offered a perspective on the two sets of witnesses (three spiritual, eight physical) and the possibility they saw different sets of plates (the plates in the stone box vs. plates in a repository, potentially the small plates used to replace the lost Book of Lehi pages)10.
Other books Hocking has edited include the Book of Isaiah, undertaken as part of the “11th commandment” to diligently search Isaiah. He sent a copy to Dr. Avraham Gileadi, a prominent LDS Isaiah scholar, who liked it. (Incidentally, the host mentioned NT Wright would be speaking on Isaiah in Houston, Texas).
Hocking also worked on the Joseph Smith Translation (JST) of the New Testament. For this, he put Joseph Smith’s contributions in brackets, using the 1867 first edition text. He mentioned that the Church itself is likely to release a fully done version of the JST in the coming years. He has a new version of his JST New Testament coming out soon as a red-letter edition. He noted that while red-letter Bibles (where the words of Christ are in red) are common elsewhere, they are less familiar in Utah.
Another critical project was the Book of Enoch, which he believes explains why Enoch is an important figure and why the Lord referred to him in Moses 6 & 7 and D&C 107. He suggests that Joseph Smith himself became a modern-day Enoch, teaching and building a city of righteousness/Zion.
Hocking’s latest book, and a main focus of the conversation, could be titled “The Chronological Unfolding of the Restoration”. He specifically chose not to call it the Doctrine and Covenants due to the history of that terminology. He recounted how the first printed collection of revelations in 1833 was called the Book of Commandments. The 1835 edition added the Lectures on Faith and adopted the title Doctrine and Covenants. However, the Lectures on Faith were later removed from the standard editions starting around 1920 because Church leadership decided they were not canon or scripture.
His new book is Joseph Smith-centric and presents the revelations in chronological order as found in Joseph Smith’s history (specifically, the History of the Church edited by B.H. Roberts). The layout includes the date, Joseph Smith’s age, and the current section number, providing a progression based on when the revelations were received.
This chronological approach offers significant benefits. It allows readers to see the progression of revelations much better. It helps understand the context. For example, the first 20 revelations deal specifically with the coming forth of the Book of Mormon. The next 90 revelations use the published Book of Mormon as a manual for organizing the Church. Presenting revelations chronologically also shows how seemingly disparate texts like the “vision of Moses” (now Moses Chapter 1) or the “prophecy of Enoch” (now Moses 6 & 7) fit into the timeline of revelations Joseph Smith received alongside the sections we now have in the Doctrine and Covenants.. He notes the striking similarity between the prologue of the vision of Moses and the prologue of the book of Jubilees.
Hocking emphasizes that this book highlights Joseph Smith’s revelatory power and how he received revelations that ultimately became scripture.
Looking ahead, in addition to the upcoming red-letter JST16, Hocking is working on a major, sophisticated, and scholarly book about the “plat of Zion” (also called the city of Zion or city of Enoch). This book will explore the concept of the city based on a vision seen by Joseph Smith, Sidney Rigdon, and Frederick G. Williams and will use D&C sections that refer to this plat.
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32 min
June 05, 2025Temple Lot Worship Services (Part 7 of 7)
Here’s a throwback episode with historian Jean Addams. We discussed similarities and differences between LDS and Church of Christ (Temple Lot) worship services back in 2020. I stopped by and saw them this past week and thought it would be fun to re-visit this episode.
We’re diving into the world of the Church of Christ (Temple Lot), drawing on insights shared by historian Jean Addams. Having attended their services and conducted research, Addams offers a unique perspective on this faith community.
The Church of Christ (Temple Lot) shares some similarities with LDS Church services but also has distinct differences. Like LDS services, they have opening and closing prayers, scheduled speakers, and congregational singing. However, their sacrament meeting is different.
Distinct Worship Practices
Sacrament: The sacrament is administered only once a month. When Jean visited, he said a notable difference was their continued use of the common cup – they used two common cups and two red trays that are passed down each row. This ordinance is reserved for baptized members of their church. However, when Rick attended in 2025, they used individual cups that looked quite similar to LDS sacrament cups.
Administration: As part of their service, they include time for anyone needing administration for sickness or other afflictions. Elders are called upon to administer to individuals right there in the chapel during the service.
Prayer: For most prayers, the entire congregation kneels.
Sunday School: If you attend a Sunday school class on the Book of Mormon, it would sound very similar to an LDS Gospel Doctrine class.
Structure, Leadership, and Priesthood
The Church of Christ (Temple Lot) uses different terminology for some leadership roles. They tend to use “Presiding Elder” instead of “Bishop,” and they do not use the term “pastor.” Leaders like the Presiding Elder are generally elected by the congregation, with term lengths varying.
Within the Council of Apostles, there is no single person designated as being “in charge” of the church. While the senior member might sometimes lead by precedent, they are just one of the twelve. Interestingly, they have gone years without having a full quorum of twelve apostles, sometimes having as few as seven.
Regarding the priesthood, it is held by men. The emphasis isn’t the same as the LDS Church’s focus on the Aaronic and Melchizedek priesthoods for boys. It is mentioned that there are faithful members who have never held the priesthood in their lives, including men in positions of importance.
Unique Ordinances and Practices
Baptism: The decision of when to be baptized is left up to the individual. As a result, most members are not baptized until at least their teens, with 12 being mentioned as potentially the youngest, and many are baptized even later. Baptism is performed by immersion. This differs from the practice in the LDS Church where children are typically baptized around age eight.
Baby Blessing: In the Church of Christ (Temple Lot), the baby is brought before the elders of the church for a blessing. Unlike the LDS practice where the father typically blesses the baby, the elders perform this ordinance. The parents usually select who they would like from the elders to give the blessing, often a family friend.
Speaking in Tongues: While rare, speaking in tongues has occurred in the Church of Christ (Temple Lot). It is understood that there should be someone present to provide a translation.
Women’s Roles
The role of women in the church is different. While they had women missionaries in the 1930s, they reportedly backed away from this practice. When asked about women speaking in church, leaders stated that this is strictly a priesthood responsibility. It was also observed and stated by others that women generally do not pray in church. They do have their own organization, somewhat similar to the Relief Society, and women lead music and perform other functions.
Geographic Organization and Presence
Instead of referring to congregations as wards, branches, or congregations, the Church of Christ (Temple Lot) calls them “locals.” The main location in Independence, Missouri, is called the Temple Lot local. There is also an East Independence local. Members are not bound by geographic boundaries and can attend whichever local they choose, similar to the Community of Christ.
Outside of Independence, their second largest concentration is in the Phoenix, Arizona area. They also have congregations scattered around the country. Internationally, they have had notable missionary successes. Initially, they saw great success in the Yucatan area of Mexico, which remains a significant area for them, and one of their apostles is from there. Subsequent successes have been seen in the Philippines, which is probably their second major area, and then Kenya. They also have a fairly good congregation in Honduras.
In the United States and Canada combined, there are approximately a thousand members, though this number might be generous. Roughly half of these members are likely in Missouri, with the next largest group in the Phoenix area. Many of their locals are small. Jean expresses admiration for their tenacity and notes that funding their missionary efforts must be a significant challenge. They have experienced growth in areas where the LDS Church and Community of Christ have also seen successes, as has the Remnant Church and the Bickertonites.
Further Research
Historian Jean Addams has written a book on the subject titled “Upon the Temple Lot: The Church of Christ Quest to Build the House of the Lord,” published around 2010 or 2011. This book covers the topics discussed and is about 180 pages. He has also published several articles on the Church of Christ and plans a future project on the redemption of Zion, covering the return of various churches to Jackson County, including the Church of Christ (Temple Lot), Community of Christ, LDS, and Cutlerites.
Addams noted having wonderful friends who are active members of the Church of Christ (Temple Lot) and has enjoyed dining, talking, and studying with them. This glimpse into the Church of Christ (Temple Lot) highlights both shared heritage and unique pathways taken by different branches of the Latter Day Saint movement.
Have you attended their services?

Don’t miss our other conversations with Jean!
379: 3 Church Reconciliation? (Addams)
378: Comparing LDS & Church of Christ Theology (Addams)
377: LDS/Church of Christ Alliance (Addams)
376: Jones Flournoy’s Ties to Restoration (Addams)
375: Dispute Over the Temple Lot (Addams)
374: Intro to Church of Christ (Temple Lot) (Addams)
0 min
May 30, 2025 Are William Clayton Journals Forged? (Clair Barrus 4 of 4)
In our final conversation with Clair Barrus, we’ll discuss polygamy skeptics and William Clayton Journals. They are some of the most important pieces of contemporary evidence of polygamy, so skeptics don’t like this journal. Is there evidence it was forged? Clair Barrus weighs in. We’ll also discuss William & Jane Laws’ accusations against Joseph Smith. Check out our conversation…
Check out our conversation with Clair Barrus who wrote a chapter in Secret Covenants…
Don’t miss our other conversations with Clair: https://gospeltangents.com/people/clair-barrus/

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Except for book reviews, no content may be reproduced without written permission
Are William Clayton Journals Reliable?
We’re concluding our conversation with Clair Barrus, one of the authors in “Secret Covenants: New Insights into Mormon Polygamy.” We’ll del into some contemporary documents to shed light on the early Nauvoo period1.
One area explored involves the relationship dynamics between Joseph and Emma Smith and William and Jane Law. The sources reveal a period of tension for Joseph and Emma regarding plural marriage, with Emma reportedly exasperated by it. Joseph himself was suspicious, asking his scribe William Clayton if Law was being “familiar” with Emma, suggesting concerns about her faithfulness. Evidence suggests Emma was interested in William Law, described by her as a “little man” she was attracted to.
According to Joseph Jackson, a suspicious character, Joseph Smith allegedly offered Emma a “spiritual husband” if she would allow him his “spiritual wives.” Jackson termed this a “wife swap.” William Law, writing much later, described the situation differently, suggesting it was compensation for Emma’s difficulties with Joseph having young women living in their home. This alleged arrangement may be what is referenced in D&C 132, verses 51 and 54, where Emma is commanded not to “partake of that which I commanded you to partake of.” This passage is framed as a test or Abrahamic sacrifice. Some interpret “that which” Emma was commanded not to partake of as referring to William Law. A typescript of William Law’s journal, while needing cautious use as the original holograph is unavailable, seems to allude to this story, although its trustworthiness is uncertain.
The conversation also touches upon Joseph Smith’s interaction with Jane Law. William and Jane Law desired to be sealed eternally, but Joseph Smith seemed to require they accept polygamy first. Alexander Neibaur‘s journal recounts Joseph telling him about visiting Jane Law while William was away. According to Neibaur‘s account of Joseph’s story, Jane expressed a desire to be sealed. Joseph claimed he couldn’t tell her that her husband was an “adulterer.” This highlights the context of mutual accusations of adultery between William Law and Joseph Smith. In Neibaur‘s account, Jane then embraced Joseph and asked if she could be sealed to him if not to her husband. Joseph claimed he gently pushed her away. However, Jane’s account, as related in Neibaur’s journal, differs; she told William that Joseph had proposed to her. William Law’s journal typescript also reportedly states that Joseph Smith proposed to his wife. These conflicting accounts contribute to the complex historical picture.
William Clayton’s journal provides other key insights into Joseph Smith’s practices and purported revelations. One interesting revelation recorded by Clayton was an “item of law” received for Clayton’s benefit. This revelation stated that a man could only take two sisters from the same family, except by express revelation, because having more than two was “apt to cause wrangles and trouble.” Clayton had expressed interest in marrying a third Moon sister, Lydia, after already marrying two others. Following this revelation, Joseph Smith asked Clayton if he would be okay if Joseph married Lydia Moon instead and even asked Clayton to propose for him. Lydia declined.
A significant challenge in studying this period is the debate over the reliability of historical sources, particularly the William Clayton journals. Polygamy skeptics sometimes argue against their reliability, citing issues like writing in different books or suggesting later rewriting. However, those who have worked with the diaries reportedly see no evidence of later rewriting, and analysis of the paper suggests it is contemporary to the period. Furthermore, it’s argued that if Clayton were fabricating entries later, he likely wouldn’t portray himself, Joseph Smith, or Brigham Young in such bizarrely unflattering ways.
The discussion emphasizes that dismissing contemporary evidence like the Clayton journals, the Nauvoo Expositor, and numerous personal testimonies is a tactic often employed by polygamy denial proponents. It’s argued that calling individuals like William Law “anti-Mormon” or dismissing the Nauvoo Expositor publishers via character assassination approach rather than a scholarly one that deals with the evidence. The Nauvoo Expositor, for instance, exposed not only polygamy allegations but also Joseph Smith’s alleged treasonous negotiations with foreign powers. Similarly, dismissing the testimonies of potentially hundreds of individuals who later stated they were involved in plural marriage with Joseph Smith requires more than just disliking their testimony; it requires counter-evidence.
Finally, the culture of secrecy surrounding polygamy during Joseph Smith’s lifetime is highlighted as a reason why there isn’t more contemporary evidence. Participants were often placed under severe secrecy covenants with penalties. Despite this imposed secrecy, the sources confirm that significant contemporary documentation from 1844 or earlier does exist to establish the practice of polygamy during Joseph Smith’s lifetime.
Engaging with these historical accounts and the challenges to their interpretation, as discussed in “Secret Covenants,” provides valuable insights into the complexities of early Mormon polygamy.
Have you studied the Clayton journals? Do you think they are reliable?
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1 min

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