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Emma Smith, Eliza R. Snow, and the Reported Incident on the Stairs
Hales: Emma Smith, Eliza R. Snow, and the Stairs Incident 63 Emma Smith, Eliza R. Snow, and the Reported Incident on the Stairs Brian C. Hales Several authors have written that during the Nauvoo period Emma Smith may have had a violent altercation with Eliza R. Snow, one of Joseph’s plural wives.1 Different narratives of varying credibility are sometimes amalgam- ated and inflated to create a flowing storyline of questionable accuracy. For example, Samuel W. Taylor penned this dramatic account in Nightfall at Nau- voo: Eliza got out of bed, feeling queasy. It was early, the house quiet. Perhaps she’d be sick this morning again. Better go out back to the privy, in case. She stepped from her room just as Joseph’s door opened. He paused a moment looking at her with affection—big, handsome, vital, her husband for time and eternity!—then they came together. She whispered, had he decided what to do? He nodded. They could meet at Sarah Cleveland’s this afternoon to talk it over. Two-thirty. A wild cry, then Emma was upon them with a broom-stick. Joseph staggered back. Emma flailed at Eliza with the heavy stick, calling her names, screaming. Eliza, trying to shield her head with her arms, dashed for the stairs, stumbled, fell headlong, and went head over heels down the steep steps as everything went black. She awakened in bed. Emma was there, and Joseph, together with Dr. Bern- hisel. “Eliza,” Emma said, “I’m sorry. .” “I understand,” Eliza said. Her voice came as a weak whisper. -
Fanny Alger Relationship
Dating the Joseph Smith - Fanny Alger Relationship Identifying the exact year of the marriage or relationship between Joseph Smith and Fanny Alger is challenging. Eight of the nineteen accounts in the chart above provide dates that range between 1832 and 1836.1 Historical Accounts that Provide a Date for the Beginning of the Relationship (Marriage) and/or Aftermath of the Joseph Smith and Fanny Alger Marriage Marriage or Author Date Aftermath? Quotation Levi Hancock “Early in the via Mosiah spring of Marriage [Circumstantial evidence] Levi Hancock married Clarrisa Reed in 1832. Hancock 1832…” When “She [Emma Smith] discovered that Joseph had been celesitalizing with this maiden, Fanny, who acknowledged the truth, but Joseph denied it in toto and stigmatized the “Joseph Historicus statement of the girl as a base fabrication. Emma, of course, believed the girl, as she Smith was an Aftermath was very well aware that no confidence could be placed in her husband, and she [pseudo.] infant” [1832- became terrible worked up about it. She was like a mad woman, and acted so violently that Oliver Cowdery and some of the elders were called in to minister to her and ‘cast 1833 1833] the devil out of sister Emma.” - “Joseph “Your father [written to Joseph Smith III] committed an act with a Miss Hill—a hired girl. [III]… at your William Emma saw him, and spoke to him. He desisted, but Mrs. Smith refused to be satisfied. Aftermath He called in Dr. Williams, O. Cowdery, and S. Rigdon to reconcile Emma. But she told 1832 birth McLellin [November them just as the circumstances took place. -
From Mission to Madness: Last Son of the Mormon Prophet Valeen Tippetts Avery
BYU Studies Quarterly Volume 38 Issue 3 Article 21 7-1-1999 From Mission to Madness: Last Son of the Mormon Prophet Valeen Tippetts Avery Richard P. Howard Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Part of the Mormon Studies Commons, and the Religious Education Commons Recommended Citation Howard, Richard P. (1999) "From Mission to Madness: Last Son of the Mormon Prophet Valeen Tippetts Avery," BYU Studies Quarterly: Vol. 38 : Iss. 3 , Article 21. Available at: https://scholarsarchive.byu.edu/byusq/vol38/iss3/21 This Book Review is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected]. Howard: <em>From Mission to Madness: Last Son of the Mormon Prophet</em> VALEEN TIPPETTS AVERY from mission to madness last son of the mor- mon prophet chicago university of illinois press 1998 xii 357 appp illus- trationstrations notes bibliography index hardbound 4995499549.95 paperback 1995199519.95 reviewed by richard P howard historian emeritus reorganized church of jesus christ of latter day saints RLDS church valeen avery s work on emma hale smithsmith1smitha coincided with her doc- toral dissertation on the life of david hyrum smith the youngest child of joseph and emma 2 these two works form a solid foundation for her book from mission to madness which also benefits from averys judicious use of the RLDS archives recently -
Grant Mcmurray and the Succession Crisis in the Community of Christ
Grant McMurray and the Succession Crisis in the Community of Christ William D. Russell M.ember. s of the Community of Christ were shocked when our presi- dent, W. Grant McMurray, announced that he had resigned on November 29, 2004, effective immediately. He cited some health problems but clearly the main reason was his admission of having made some "inappro- priate choices." He declined to name a successor, as called for in the Doc- trine and Covenants: "None else shall be appointed unto this gift except it be through him, for if it be taken from him he shall not have power, except to appoint another in his stead." I got quite a few emails and calls from LDS friends from Sunstone and the Mormon History Association expressing shock and sadness. Lavina Fielding Anderson wrote: "It's heart-breaking for us personally. Paul and I were trying to think last night of a time when we ever saw Grant when he wasn't kind, funny, sensitive, self-deprecating, and articulate about really important things. We couldn't. He's one of the finest human beings I know, and the dignity and courage of his letter of resignation are all of a piece with that." Speculation about the nature of those "inappropriate choices" natu- rally circulated, but it seems clear that Church leaders have kept a tight lid on the personal reasons for Grant's resignation. His resignation without naming a successor, however, created a unique problem for the Church. We of the Community of Christ tradition (until April 2001 the Re- organized Church of Jesus Christ of Latter Day Saints) have always said that our priesthood, from the deacon to the president-prophet, are called by God. -
Forging the Mormon Myth Maryanne Hafen Oglethorpe University, [email protected]
Oglethorpe Journal of Undergraduate Research Volume 6 | Issue 1 Article 4 August 2016 Forging the Mormon Myth MaryAnne Hafen Oglethorpe University, [email protected] Follow this and additional works at: https://digitalcommons.kennesaw.edu/ojur Part of the History of Religion Commons, Mormon Studies Commons, Other History Commons, and the United States History Commons Recommended Citation Hafen, MaryAnne (2016) "Forging the Mormon Myth," Oglethorpe Journal of Undergraduate Research: Vol. 6 : Iss. 1 , Article 4. Available at: https://digitalcommons.kennesaw.edu/ojur/vol6/iss1/4 This Article is brought to you for free and open access by DigitalCommons@Kennesaw State University. It has been accepted for inclusion in Oglethorpe Journal of Undergraduate Research by an authorized editor of DigitalCommons@Kennesaw State University. For more information, please contact [email protected]. Hafen: Forging the Mormon Myth Forging the Mormon Myth MaryAnne Hafen Senior Honors Thesis April 24, 2016 Published by DigitalCommons@Kennesaw State University, 2016 1 1 Oglethorpe Journal of Undergraduate Research, Vol. 6 [2016], Iss. 1, Art. 4 Under the pretense of rare document collecting Mark Hofmann sold hundreds of forged documents to the Mormon Church and other private collectors for hundreds of thousands of dollars. His documents not only fooled worldclass collectors and authenticators, they fit neatly into Mormon history. Though much of the information presented in them was falsified, his convincing handwriting, inclusion of meticulously researched historical minutiae, and ability to capture the voice of early Church members ensured that no one could believe they were fakes. A handful of key forgeries raised suspicions about Mormon origins and the historical tradition in which they had been retold earlier in the twentieth century. -
From Mission to Madness: Last Son of the Mormon Prophet'
H-AmRel Helfrich on Avery, 'From Mission to Madness: Last Son of the Mormon Prophet' Review published on Monday, February 1, 1999 Valeen Tippetts Avery. From Mission to Madness: Last Son of the Mormon Prophet. Champaign: University of Illinois Press, 1998. xii + 357 pp. $30.00 (paper), ISBN 978-0-252-06701-3; $52.00 (cloth), ISBN 978-0-252-02399-6. Reviewed by Ronald Helfrich (Freelance Editor, Encyclopedia of New York State) Published on H- AmRel (February, 1999) Child of Promise <a name= David Hyrum Smith (1844-1904) was a poet, painter, singer, hymn writer, missionary, theologian, naturalist, traveler, husband, father, son, and madman. Perhaps he is most remembered, however, as the last born son of Mormon founder and Prophet Joseph Smith, Junior. Valeen Tippetts Avery's new biography of David Smith vividly portrays each of these aspects of "Sweet Singer of Israel[s]" finally tragic life, but not in an entirely successful way. Avery, a historian at Northern Arizona University and co-author of the seminal biography on David's mother, Emma Smith, draws on an impressive array of sources--letters, poems, theological writings, songs, naturalistic writings, travel writings, hospital records, reminiscences, diaries--to tell David's tale. Avery's biography proceeds in traditional fashion. After a preface and introductory chapter (1830-1844) setting out the contexts in which she wants to place David's life--the contexts of American Religious History, Mormon History, Smith Family History, and the History of Madness-- Avery allows Smith's life course to set the pattern of her narrative. Chapter two (1844-1850) relates David's birth, childhood, and adolescence in Nauvoo, Illinois. -
Emma's Enduring Compassion
Joni Wilson: Emma’s Enduring Compassion 65 Emma’s Enduring Compassion: A Personal Reflection Joni Wilson Emma Hale Smith’s life experience changed considerably following the murder of her husband, Joseph Smith Jr., in the summer of 1844. She found her- self in Nauvoo, Illinois, in a tense political, religious climate with limited finan- cial resources, few family members, responsibility for four children, and pregnant with her tenth. After a seventeen-year marriage, this forty-something woman had already buried seven children.1 I am not a historian; I am not a sociologist; I am not a theologian; and I have no advanced education in any of these areas. But I am extremely interest- ed in the “other” side of Emma Hale Smith Bidamon—the incredible human story of one woman’s life through joy and sorrow, triumph and disillusionment, and births and deaths. Have you ever heard a story and have it so well memorized that you could relate almost all the details without any prompting and later found additional particulars that turned your whole perception of that story to a slightly different angle? This narrative is my journey in discovering compassion and caring in a world of the past not so different or bizarre from the present. Emma Smith endured persecution and hardships while relocating to a vari- ety of houses and separating from friends as she moved throughout her life from Pennsylvania; through New York, Ohio, and Missouri; and finally to Illinois. JONI WILSON is an education and editorial specialist at RLDS World Church headquar- ters in Independence, Missouri. -
George D. Smith's Nauvoo Polygamy
Review of Books on the Book of Mormon 1989–2011 Volume 20 Number 2 Article 5 2008 George D. Smith's Nauvoo Polygamy Gregory L. Smith Follow this and additional works at: https://scholarsarchive.byu.edu/msr BYU ScholarsArchive Citation Smith, Gregory L. (2008) "George D. Smith's Nauvoo Polygamy," Review of Books on the Book of Mormon 1989–2011: Vol. 20 : No. 2 , Article 5. Available at: https://scholarsarchive.byu.edu/msr/vol20/iss2/5 This Evangelicals and Mormons is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Review of Books on the Book of Mormon 1989–2011 by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title George D. Smith’s Nauvoo Polygamy Author(s) Gregory L. Smith Reference FARMS Review 20/2 (2008): 37–123. ISSN 1550-3194 (print), 2156-8049 (online) Abstract Review of Nauvoo Polygamy: “. but we called it celestial marriage” (2008), by George D. Smith. George D. Smith’s Nauvoo Polygamy Gregory L. Smith Review of George D. Smith. Nauvoo Polygamy: “. but we called it celestial marriage.” Salt Lake City: Signature Books, 2008. xix + 672 pp., with bibliography, appendixes, and index. $39.95. Lamentably, the field of Mormon history is saturated with those whose productivity far outstrips their ability and prepa- ration. Even more regrettable, those who are least qualified frequently write on the most technical, sensitive, and difficult topics, with scandalous, highly publicized, and completely erroneous conclusions the inevitable result. —Andrew H. -
The Emma Smith Lore Reconsidered
The Emma Smith Lore Reconsidered Linda King Newell everal years ago an unsigned Church News editorial on "Two Great I Women" praised Emma Hale and her mother-in-law, Lucy Mack Smith, for their loyalty to Joseph Smith: "They never hesitated to valiantly defend him, never recanted, never denied their testimonies of his work." While somewhat overstating the case (Emma was "always by his side, always loving, and forever brave"), the editorial concluded with the accurate assessment that Emma "made an invaluable contribution to the coming forth of the Church in these last days." * Excepting only a few paragraphs in a 1933 Relief Society Magazine,2 this short (500-word) Church News essay marked the first time in nearly a century since Emma's death that any article had appeared on her in an official Church periodical. Yet even this generalized praise drew the ire of readers steeped in conven- tional lore on "the elect lady." One reader went so far as to send in nineteen notecards of quotations dating from 1863 to 1955 which "documented" Emma as a selfish shrew, guilty of burning the revelation on plural marriage, attempt- ing to poison Joseph (with supporting citations from Brigham Young), con- spiring in Joseph's death, usurping Church property, attempting to gain the leadership of the Church for herself, and, finally, failing to measure up to the valiant Mary Fielding.3 LINDA KING NEWELL is co-editor of DIALOGUE. She and Valeen Tippets Avery, who wrote the essay which follows, are co-authors of the recently released book, Mormon Enigma: Emma Hale Smith (New York, Doubleday, 1984). -
Polygamy in the Mormon Church
Some do, despite legal precedent and all the obscenity standard "doesn't lend itself to Edwin Meese. This must do for an answer. supposed reverence for the printed word scientific exactitude." Of course not. But the I didn't ask Hudson about the readership expressed in the July 1986 Commission on chairman had concurred with the majority of the report. The answer is my own, and Pornography's final report. of his commission that the printed word, purely derivative. I believe there is a sub- The most opaque, obtuse portion of especially in books without graphics, should strata of society that consumes audio-visual Roth, restated in Miller, is the part on "con- be protected from prosecution by virtue of garbage and magazines designed by psy- temporary community standards." In the First Amendment freedoms. chotics for other psychotics. The commission spring of 1982, the jovial, cigar-chomping Scientific exactitude wasn't disputed agreed that such materials are not in the Studs Terkel was in the nation's capital to much during the commission's tenure. Com- "mainstream." I therefore posit a maverick give talks for the American Civil Liberties missioner Dobson, in his statement of liberal's opinion that the audience for the Union and the Institute for Policy Studies. opinion, called hard-core pornography "ad- sexually explicit materials deemed obscene His oral history, Working, was having cen- dictive and progressive." I asked Hudson if by the commission is small—a genuine sorship difficulties in many places. By 1982 he agreed with this. In a cautionary reply, "underground" in American culture on the the purveyors of hard-core smut had intro- he said he was uncertain about the narcotic fringes of or even within the criminal under- duced kiddie porn, "snuff" films, and all that properties of pornography to physiologically world. -
Emma and Eliza and the Stairs
BYU Studies Quarterly Volume 22 Issue 1 Article 8 1-1-1982 Emma and Eliza and the Stairs Maureen Ursenbach Beecher Linda King Newell Valeen Tippetts Avery Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Beecher, Maureen Ursenbach; Newell, Linda King; and Avery, Valeen Tippetts (1982) "Emma and Eliza and the Stairs," BYU Studies Quarterly: Vol. 22 : Iss. 1 , Article 8. Available at: https://scholarsarchive.byu.edu/byusq/vol22/iss1/8 This The Historians Corner is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Beecher et al.: Emma and Eliza and the Stairs EMMA AND ellzaELIZA AND THITHE STAIRS maureen ursenbach beecher linda king newell and valeen tippetts avery several elements in various combinations comprise one of the most oft told tales of mormon biographybiographyhistoryhistory the characters in- volved are joseph smith his wife emma hale smith and a plural wife usually eliza roxcy snow the place is invariably nauvoo the scene either the homestead residence of the smiths or the later roomier mansion house the time if specified is either very early morning or night in 1843 april or may or in 1844 the action in- volves two women in or coming out of separate bedrooms emma dis- covers the other woman in the embrace of or being kissed by joseph A tussle follows in which -
Was Joseph F. Smith Blessed by His Father Hyrum Smith in Liberty Jail?
Alexander L. Baugh: Was Joseph F. Smith Blessed in Liberty Jail? 101 Was Joseph F. Smith Blessed by His Father Hyrum Smith in Liberty Jail? Alexander L. Baugh In discussions associated with some of the significant Liberty Jail events, the statement is sometimes made that Joseph F. Smith, eldest son of Hyrum and Mary Fielding Smith, was blessed by his father during his 1838–39 incar- ceration. Is there historical evidence to support this conclusion? Significantly, neither Hyrum nor Mary is known to have left any statements regarding such a blessing. Likewise, it appears from the existing sources asso- ciated with this episode that none of the other prisoners—Joseph Smith, Sidney Rigdon, Lyman Wight, Alexander McRae, or Caleb Baldwin—made any mention of it. During their confinement, the Mormon leaders were also visited by a number of Latter-day Saints, yet from those known to have vis- ited the jail, no accounts about the blessing can be found. Even in the biog- raphy of Joseph F. Smith, written by his son Joseph Fielding Smith (one who would have been privy to many undocumented or unwritten incidents in his father’s life), the narrative is silent, suggesting that perhaps neither Joseph F. nor Joseph Fielding may have even been aware of the incident—if it indeed occurred.1 Significantly, the only known statement by a contemporary of the period to indicate that Hyrum blessed his infant son in the jail comes from Edward Stevenson. In his reminiscences, Stevenson recorded, “Joseph F. Smith, with his mother, visited his father in this same jail, and although but an infant, received a blessing under his hands.”2 Besides this statement, what other evidence is there to suggest that the blessing may have taken place? ALEXANDER L.