Church History Matters

In the unlikely event that the First Presidency and Quorum of the Twelve all died simultaneously, how would that affect succession? In this hypothetical worst-case scenario, would the keys of the kingdom be lost? And, if an apostle came down with a debilitating health problem, is there any precedent for making him an emeritus apostle? 

And speaking of apostles, is there a set procedure in calling them, or does the method vary from Church president to president? Also, sometimes in the Church people speak of a special requirement for a man to become an apostle—the phrase “sure”...

Between the presidencies of Lorenzo Snow in 1898 and Russell M. Nelson today, there have been a few key clarifications relative to the inner workings of Church government at the level of the Church presidency. And on today’s episode of Church History Matters we want to talk about them! The first of these clarifications deals with the confusion introduced during Joseph F. Smith’s presidency surrounding the role and position of the presiding Church Patriarch within the Church’s hierarchy. The second is regarding the important question about who can serve in the First Presidency? Is it entirely the preroga...

From the history we’ve covered in this series so far, we know that the succession plan of having the most senior apostle become the next Church president took time to develop and wasn’t fully fleshed out in Joseph Smith’s lifetime. In fact, it was during the decades of President Brigham Young’s presidency that this plan was ultimately finalized … well, mostly. It turns out that prior to President John Taylor’s death, there was one young apostle who challenged this plan of succession one last time. 

In this episode of Church History Matters we walk through...

Who is next in line to become the president of The Church of Jesus Christ of Latter-day Saints? Today this is not a difficult question. It is well understood that whoever is the next most senior apostle to the current Church president will be the next president, should he live long enough. The singular issue is seniority. It all boils down to seniority. So, what determines seniority among the apostles? Again, today there is a ready answer to this question. But it was not always so. 

In fact, in this episode of Church History Matters, we walk t...

Shortly after the Nauvoo Saints voted on August 8, 1844 to sustain the Twelve Apostles as the new leaders of Church, Sidney Rigdon was excommunicated (for reasons we will discuss in this episode). Then for more than three years, between 1844 and 1847, Brigham Young and the Twelve led the Church as a group of equals. Together they oversaw the completion of the Nauvoo temple and organized an exodus out of the United States. 

Yet after leading a vanguard company to the Salt Lake Valley in 1847, Brigham Young became concerned about the Twelve collectively leading the Church and became persuaded (for r...

Aside from a small handful of events, like the First Vision, the translation of the Book of Mormon, and the restoration of priesthood keys, it is possible that what happened in Nauvoo on August 8th, 1844 was the most critical, pivotal moment in our history forever shaping the trajectory of the Church of Jesus Christ of Latter-day Saints. This was the day Church members in Nauvoo voted on who would lead the Church following the deaths of Joseph and Hyrum Smith. And the stakes could not have been higher as they decided between Joseph’s first counselor, Sidney Rigdon, on th...

In August 1844, there were two major contenders to assume leadership of the church following the deaths of Joseph and Hyrum Smith. On the one hand was Sidney Rigdon, a gifted man who had been at Joseph Smith’s side as his confidante since 1830. Sidney initially proved quite effective as Joseph’s scribe and mission companion, and later as his first counselor. Over time, however, Joseph lost confidence in Sidney’s stability and, therefore, his ability to serve effectively as his counselor. Things came to a head in 1843 when, at a Church conference, Joseph officially sought to vote Sidney out of the...

The immediate aftermath of the tragic murders of Joseph and Hyrum Smith in 1844 was marked by shock and grief within the Church, and in the weeks that followed an ecclesiastical crisis arose concerning who should be Joseph Smith’s successor as president of the Church. As it turns out, Joseph Smith had never publicly and unambiguously designated a clear successor to the presidency of the Church. The confusion arose not because Joseph had never addressed the issue directly but because he had made several statements at various times which seemed to open up multiple succession options—eight, to be exac...

We are excited to announce our next series—beginning next week on Tuesday—where we will be dealing with the history surrounding succession in Church leadership, beginning with the crisis of 1844 which grew out of the immediate aftermath of the tragic murders of Joseph and Hyrum Smith. In next week’s first episode, Casey and I will walk through no less than 8 possible succession paths that were either explicitly laid out by Joseph Smith or were viewed as entirely plausible based on certain interpretations of statements Joseph made or actions he took. It was a fun episode to record togeth...

Welcome to our final episode in this series where we’ve been exploring all things related to the history of the martyrdom of Joseph and Hyrum Smith. Today on Church History Matters Casey sits down with Sam Weston, a docent at the Church History Museum who has been seriously researching the martyrdom at Carthage Jail in meticulous detail for the last 15 years. They discuss the event of the attack at Carthage from something of a forensic crime scene investigation perspective—both challenging and confirming prior scholarship on the topic. 

In 1952 book entitled, The Fate of the Persecutors of the Prophet Joseph Smith, was published by N. B. Lundwall. Within its pages, among other things, Lundwall presented various stories describing how many of those who played significant roles in the persecution of Joseph Smith met with unfortunate ends in unnatural and sometimes gruesome ways, underscoring the idea of divine justice and retribution. Unfortunately, the historical credibility of most of these stories is seriously lacking since they are based on unverifiable hearsay rather than well-documented and corroborated records. These morbid tales are thus the stuff of legend and folklore rather...

Consider the following Carthage controversy questions: Was Governor Thomas Ford complicit in the murders of Joseph and Hyrum Smith? When Joseph fired back at the Carthage attackers, did he kill anyone? Also, does the fact that Joseph fired back at the mob somehow take away his status as a martyr for his religion? Did Joseph and his friends in Carthage Jail drink wine together? Also, were they not wearing their temple garments in jail? Were Joseph Smith’s last words a Masonic Cry for help? Are the death masks of Joseph and Hyrum Smith an accurate representation of them? Is...

It was near midnight on June 24 that Joseph Smith, his brother Hyrum, and over a dozen members of the Nauvoo City council arrived in Carthage, Illinois to answer, for a third time, the charge of “riot” for their destruction of the Nauvoo Expositor press. Although the case for this charge had already been heard and dismissed by two separate judges, Governor Thomas Ford insisted that they needed to be tried in Carthage specifically in order to prove to the general public that they were willing to be governed by law. And in response to Nauvoo leaders’ resistant fears of being...

In the wake of Joseph Smith and the Nauvoo City Council’s fateful decision to destroy the Nauvoo Expositor press several things unfolded in rapid succession. Charges were pressed against them for riot, brazen calls to violence against them were published in Tom Sharp’s Warsaw Signal, and Missourians began eagerly gathering to Illinois with a vow to exterminate the “Mormons;” meanwhile, Joseph wrote urgent letters to Illinois Governor Thomas Ford and US President John Tyler outlining what was unfolding and asking for their aid. Joseph had very good reason to fear for his safety and that of the saints...

The first and only publication of the Nauvoo Expositor was issued on June 7, 1844. It was an expose sheet published by seven recently excommunicated dissenters of the church in which they lay bare their grievances against Joseph Smith as a prophet and politician in the most blistering, malignant, exaggerated, and provocative ways they could invent. This move was a calculated trap set to force the hand of Joseph and those close to him to take action against the Expositor’s printing press, which would open them up to legal charges that could get him to the county seat of Carthage wh...

Six months before his death the prophet Joseph said to a group of trusted friends, “I am exposed to far greater danger from traitors among ourselves than from enemies without, … and if I can escape from the ungrateful treachery of assassins I can live as Caesar might have lived were it not for a right hand Brutus…. All the enemies upon the face of the earth may roar and exert all their power to bring about my death; but they can accomplish nothing, unless some who are among us, enjoying our society, [who] have been with us in our Counci...

The martyrdom of Joseph and Hyrum Smith was among the most tragic and defining moments in the history of the Church of Jesus Christ of Latter-day Saints, and it continues to reverberate deeply in the hearts and minds of Latter-day Saints around the world. Hyrum was 44 years old and Joseph was 38 and a half when they were murdered in cold-blood in Carthage Jail on June 27, 1844. Many have read the brief account of the events of that day outlined in section 135 of the Doctrine and Covenants and wondered what more there was to know about this poignant event in our...

What do we know about the purposes and function of the Holy of Holies? And do all temples have one? The word “seal” or “sealing” seems to have multiple meanings. What are those meanings? Also, has the Church’s teachings on wearing garments changed over time? And is there anything doctrinal about the length of garments? Since the garment length has changed in the past to accommodate changes in modern clothing styles, could we expect them to change again as styles continue to change? Furthermore, how do we reconcile examples of clear covenental changes in the endowment ceremony with the common...

1904 marked the beginning of what would become a grueling 4-year-long senate hearing of US sentator and apostle Reed Smoot. It is intriguing—and important—to learn how this crucible of intensive government examination into every aspect of the Church led to a posture of much greater openness about the temple to outsiders. In fact those hearings, followed by a backfired blackmail attempt by a man who threatened to release illicit pictures he had taken of the interior of the Salt Lake Temple, led Church leaders—really for the first time—to go on the offensive and proactively tell our own stor...

Beginning in 1846, thousands of Latter-day Saints left Nauvoo, Illinois and trekked over one thousand miles west to the Salt Lake Valley.  Having, of necessity, abandoned the Nauvoo Temple for which they had worked so hard and sacrificed so much, they were now a temple-centered people without a temple. Now they certainly would go on to build more temples—the first of which was the Saint George Temple, completed in 1877—but how would the saints do temple related work in the meantime?

In this episode of Church History Matters, Casey and Scott walk through the unique story of how te...

During the last years of his life, the prophet Joseph Smith gave multiple public sermons dealing with 2 Peter 1, wherein the apostle Peter encourages his readers to “give diligence to make your calling and election sure” (vs. 10). Commenting on this phrase the prophet explained that to have one’s “calling and election” made sure meant to “obtain a promise from God for yourselves that you shall have eternal life.” And he explained that such a promise could be mediated through the keys restored by Elijah. By “this power of Elijah,” he said on one occasion, “we are sealed with the Holy Spirit of promi...

The prophet Joseph Smith’s final years in Nauvoo, IL constituted a season of rich theological and ritual convergence. It was a time when various threads of biblical and revealed theology gave birth to the Latter-day temple rituals that would enable us to enact that very theology. It was in Nauvoo that the picture became clear. Every revealed ordinance builds with deep meaning to the next, until finally reaching the pinnacle ordinance of sealing wife and husband together for eternity. All theological and ritual threads come together at this point. 

In this episode of Church History Matters, we...

Welcome to our special bonus episode where Casey and I interview a friend of our show Lon Tibbitts. In our previous episode we discussed at length the relationship between masonry and the development of the temple endowment in Nauvoo—a topic a lot of people have questions about. So we thought you might enjoy hearing from Lon Tibbitts who has served both as an LDS ward bishop and as a Master of his Masonic lodge in Utah. Lon is a keen student of both masonic and LDS history, and in this interview he sheds light on the origins of fr...

What Latter-day Saints today call the Temple Endowment was first given by the prophet Joseph Smith in 1842, two years prior to his death, to a small group of nine of his trusted associates in Nauvoo, Illinois. It was a key piece of the larger vibrant temple liturgy then developing in Nauvoo. But where did this temple endowment come from? What was its relationship to the prophet’s previous revelations? And what, if anything, was its relationship to masonry which Joseph Smith had joined only two months before administering that first endowment to his nine friends (who, by the way, we...

As the climax of the Kirtland endowment on April 3, 1836, Joseph Smith received sacred keys in rapid succession from Moses, Elias, and Elijah. This was the primary purpose for which the Kirtland Temple was built! Joseph had now received all that was necessary for the next phase of temple building which he hoped would take place in Northern Missouri at the settlements of Far West and Adam-Ondi-Ahman. But, due to heinous persecution, neither of these temples ever came to be and the saints found themselves in 1839 as refugees in a swampy, milaria-infested peninsula in Illinois that the Prophet would name “Na...

In 1831 the Lord promised the New York saints that if they would gather together with Church members in Ohio they would there “be endowed with power from on high.” Trusting this promise most of them moved to Ohio in expectation of receiving this endowment, or gift, of power from on high. But what exactly was this endowment? What “power” was given from on high? Was it one thing, or several things? And how was this gift (or gifts) of power received in the Kirtland temple so crucial in the unfolding story of the development of Latter-day Saint temple worship in gener...

Temples: It’s difficult to overestimate their importance in the Latter-day Saint movement. In fact, it could be said that what is accomplished inside Latter-day Saint Temples is at the beating heart of the purposes of the Restoration. 

In today’s episode of Church History Matters we begin a new series exploring the Development of Latter-day Saint Temple worship. We’re starting at the very beginning and probing questions such as, how early on did Joseph Smith understand the temple-centric nature of his prophetic mission? What is the meaning of the word “endowment”? Which was the first temple comm...

Why did the Church file 13f documents with separate shell companies if there was no tax advantage for doing so? Could there be more to the story than simply saying Church leaders listened to "bad legal counsel" in the context of the recent SEC fine? 

What’s the latest on the story of James Huntsman who is currently suing the Church to get over 5 million dollars of his tithing returned to him?

Should Church leaders be more transparent with Church members about Church assets? Why or why not? And what about the size of the Chu...

Doctrine & Covenants 119 directs Church members to pay essentially two tithings—the first tithing being a one-time donation of all of their surplus property (meaning whatever they don’t have immediate need of), and the second tithing being an ongoing payment of one-tenth of what they would make in interest annually if they invested their total net worth at 6%. So, when did we shift in the Church away from the payment of tithing in that two-part way to the more general approach today of really only one type of tithe as 10% of our income? Also, who are the Danites and what...

How does the Church justify putting over one billion dollars into building a mall in downtown Salt Lake City? And did they use tithing money to do so? Also, is it true that the Church has over 100 billion dollars in reserve? Why won’t Church leaders just disclose exactly how much they actually have? If it’s anywhere near that number, is it ethical for the Church to continue to ask its members—especially its poorer members—to tithe? Furthermore, what’s the deal with the Church paying a 5 million dollar fine to the SEC last year? What did they do wr...

Zion has been defined as God’s people being of one heart and one mind, dwelling together in righteousness, and having no poor among them. Since Joseph Smith’s day Latter-day Saints have made continuous efforts toward this Zion ideal, including not only assisting the poor and needy, but going even further to help them eliminate poverty from their lives by becoming self reliant.    

In this episode of Church History Matters we want to trace the fascinating story of our current Church system for helping the poor—beginning at its origins where it was serendipitously born of necessity...

In his July 1838 tithing revelation, the Lord both affirmed the law of consecration and modified the ongoing way in which the saints were expected to consecrate of their money and property. Rather than following the 1831 system outlined in D&C 42 of legally deeding all of their property to the bishop and receiving back from him a legal lease of property known as a stewardship, the Lord asked the saints instead to follow a tithing system of paying “one-tenth of all their interest annually” (D&C 119:4). Only months after this tithing revelation was received, however, the saints were violently expelled from...

In the aftermath of the significant 1837 failure of the Church’s banking business in Kirtland, Ohio and the subsequent fallout with several Church leaders—including death threats—Joseph Smith and Sidney Rigdon fled Ohio to be with Church members in Far West, Missouri. Shortly thereafter, in April 1838, the Lord commanded the saints to build the Far West temple, but charged them not to go into more debt to do so. Church leaders were then already steeped in debts from Kirtland as it was. So in response to Joseph’s prayerful plea in July of that year as to how to fund...

The Church of Jesus Christ of Latter-day Saints today owns and operates several successful for-profit businesses, from livestock and agriculture to publishing and digital media to real estate and many others. This has caused some to wonder, does a Church focused on bringing people to Christ have any business getting involved in business? Are business ventures like these compatible with the mission of the Church generally and the founding principles of consecration specifically? 

In this episode of Church History Matters, we go back to the beginning of the Church to discuss its very first consecration-based business ventures—the...

In the last few years the finances of the Church of Jesus Christ of Latter-day Saints have been in the media spotlight—and not always in positive ways. It’s no secret that the Church today has amassed an impressive financial reserve to ensure the accomplishment of its purposes. But it was not always so. There have been some narrow straits through which the Church has had to pass to get to where it is financially today. It is quite compelling history actually—which is why we wanted to dedicate a whole series to exploring this fascinating and important topic...

What kind of thinking skills do we need to develop in order to gain and maintain the kind of robust faith we desire? This question is the central subject of a book by Dr. Anthony Sweat entitled, “Seekers Wanted, the Skills You Need for the Faith You Want.” In this book Dr. Sweat offers keen insights into many of the principles of truth-seeking we have been exploring throughout this series as well as many others we didn’t cover! 

Casey and I were excited to interview Dr. Sweat for this episode of Church History Matters to discuss his boo...

In this episode of Church History Matters, we are joined by special guest Dr. Keith Erekson, a Church Historian. Dr. Erekson wrote an important book entitled “Real vs. Rumor: How to Dispel Latter-day Myths.” It embodies many of the principles of truth-seeking we have been exploring throughout this series … and then some! Casey and I were excited to interview Dr. Erekson about his book and to invite him to demonstrate what those principles look like in practice by inviting him to grapple on-air with some challenging Church History questions. And we were not disappointed.

Merry Christmas and Happy New Year from Church History Matters! We'll see you next week :)

“Faith is the substance of things hoped for,” Hebrews 11:1 reads, “the evidence of things not seen.” Hmm. Faith is the evidence of things not seen. Does this mean faith is the evidence we have of things not seen? Or could we say it this way: faith is the level of confidence we feel toward a truth-claim or proposed reality which we have not seen based on the degree of evidence we have accumulated of its truthfulness and existence? 

If so, is this why the Lord’s prescription in D&C 88:118 for those who “have not faith” is for them to see...

Facts don’t interpret themselves. People interpret facts. And the people best equipped to most accurately interpret facts are those who understand the contexts in which those facts were originally embedded. This is especially important in understanding Church History because a fact—especially a potentially shocking or scandalous sounding fact—isolated from its context is a fact certain to be misunderstood. This reality is too often leveraged by critics against Church members as a weapon of mass deception which has troubled many a testimony.

This is why in this episode of Church History Matters we discuss the crucia...

A fundamental moment in all good learning is that moment where we modify our assumptions about the world as a result of acquiring new and more accurate knowledge. This in turn hopefully primes us to make better decisions. On one level, it’s what learning is all about. Sounds pretty basic right? Well, it is. But it isn’t always easy. Church History can teach us that modifying one’s assumptions can be a challenge for some when it requires them to rethink their ideas about God, prophets, and the Church. 

In this episode of Church History Matters...

How can we confidently discern the difference between a reliable historical claim and an unreliable one? This is what Casey and I discussed in our last episode where we introduced five source critical questions we can all ask to carefully assess the reliability of a historical truth claim.  

In this episode of Church History Matters, we’re going to practice putting these five questions to work by actually using them to measure and evaluate various historical truth-claims about the witnesses of the Book of Mormon—a very high stakes topic with conflicting claims in the historical record.

...

How can we know what actually happened in the past? Whose stories are true? Piecing together accurate history can be tricky business. People in the past, like people today, were diverse. Some were honest. Some were not. Some were straight shooting truth tellers who gave honest (though subjective) accounts of what happened. Others emphasized or omitted specific details in ways that would serve their particular agenda. So, how should we think about and evaluate the reliability of historical claims and assertions to discern what is historically accurate from what is mistaken or misleading?

In this episode of...

How can we confidently determine what is and what is not reliable doctrine so we can decide what to believe? This is what Casey and I discussed in our last episode where we introduced what we called the Three Doctrinal Lenses, or criteria, by which we can assess the doctrinal reliability of a truth claim.  

In today’s episode of Church History Matters, we’re going to practice putting these three lenses to work by actually using them to measure and evaluate various theological truth-claims to determine the level of confidence we have in them. So, welcome to Sco...

Just before he left home for college, eighteen year old Henry Eyring, the future world renowned LDS scientist, was invited by his father, Edward Eyring, to sit down for some fatherly counsel. After sharing his firm conviction that Joseph Smith was a true prophet whom God used to restore his church, Edward said to his son, “Now, there are a lot of other matters which are much less clear to me. But in this Church you don’t have to believe anything that isn’t true.”

In this Church you don’t have to believe anything that isn’t true...

What is truth? What does it mean to really “know” something? And what are the best methods and tools to come to know a thing? 

In today’s episode of Church History Matters, we begin our new series on Good Thinking where we explore the important role our brain and intellect play in truth seeking and the life of faith. Specifically in this series we want to explore what mental moves are made, or what frameworks of thinking are used by intelligent, critically thinking Latter-day Saints whose faith is strengthened rather than damaged by diving deeply into our Chu...

There was in 2nd Century BC Egypt an indisputable multicultural sharing of religious ideas between Jews, Greeks, and Egyptians. How should that fact influence how we evaluate Joseph Smith’s interpretations of the Abraham facsimiles in general and individual hieroglyphics on the facsimiles specifically? 

On a related note, some of Joseph’s descriptions of Facsimile #2 contain temple themes, saying more will be revealed about those in the temple. Can Egyptologists today read those hieroglyphs? And are they actually connected in any way to what we learn about in our modern temples? 

Also, Dr. Robert Ritner is an...

So, the Book of Abraham is the touchpoint of some serious controversies—and we’ve talked about some of those in our last two episodes and we’ll probably talk about them more next week as well. But, to be clear, the Book of Abraham is also the source of some dazzling doctrinal gems which validate and expand upon other key restoration teachings. 

So, in this episode of Church History Matters we leave the controversial to bask, however briefly, in what makes the book of Abraham beautiful to us. 

For show notes and transcript for this and...

In Joseph Smith’s interpretations of the facsimiles found in our Pearl of Great Price he ties all three of them to Abraham; yet, when some modern Egyptologists look at those same facsimiles today they say they have nothing to do with Abraham: one is simply an embalming scene, one a disk representing the eye of Horus, and one a judgment scene from an Egyptian book of the dead. So, is this an either or, sudden-death scenario? Must we, in the name of honesty and rationality, pick a side? Must we either throw out modern Egyptologists by choosing to st...

The book of Abraham, Joseph Smith’s final translation project, is easily one of the most controversial books of scripture in the Latter-day Saint canon. And we want to talk about it.

In this episode of Church History Matters, we dig into the fascinating story of how the exploits of a 19th century grave robber in Egypt ended up expanding our scriptural canon! We look at where in Egypt the papyri from which the Book of Abraham was purportedly translated came from and how Joseph Smith came to possess both this papyri and a couple pair of mu...

Because of our location in time and good record keeping, we are privileged to have an up close and personal view of the production of modern scriptural canon. And it’s a bit of a rollercoaster! From its first publication in 1835 to its current version today the Doctrine and Covenants has undergone major additions, deletions, rearrangement, and textual changes to its contents. 

In this episode of Church History Matters we’ll take a ride through the history of this iterative production of the Doctrine and Covenants from its earliest 1833 version known as the Book of Commandments, to its 1...

One of the biggest criticisms of scripture generally is the extent to which humans were involved in its production. On the one hand, we can’t really expect scripture to be effortlessly beamed down from heaven to flawed and imperfect humans and then interpreted flawlessly and recorded perfectly, can we? But on the other hand, how “divine” and trustworthy can scripture be if flawed humans were involved in writing it, compiling it, editing it, and publishing it?  

In this episode of Church History Matters, we discuss an important, albeit not fool-proof, process to mitigate against human weakness and erro...

Did Joseph Smith ever consider his Bible translation work finished? Will the JST ever be canonized and replace the King James Version as the official Latter-day Saint Bible? Why haven’t any other of our prophets since Joseph Smith engaged in similar translation work? How can we reconcile Joseph Smith’s Bible revision work with Deuteronomy 4:2 and Revelation 22:19 which actually warn against adding to the Bible? Is there any evidence whatsoever that Joseph Smith consulted any outside sources in his Bible translation work? Does the fact that Joseph Smith’s Bible translation started out with massive amounts of new and si...

In his Bible translation project did Joseph Smith plagiarize the work of a prominent British scholar named Adam Clarke? Or, if you don’t want to call it plagiarism, did Joseph Smith “borrow” or appropriate phrases and ideas from Adam Clarke’s Bible commentary (without attribution) which are found in our JST footnotes today? This is the question at the heart of the biggest modern controversy surrounding Joseph Smith’s Bible Translation.

In this episode of Church History Matters, we trace the origins of this controversy back to a series of interviews and articles by BYU Professor Thomas Way...

Because there are no explicitly stated purposes of Joseph Smith’s Bible translation project—either by him or in any of his revelations—all explanations offered about or criticisms leveled at his Bible translation are based on assumptions and best guesses at best.

But then, there’s nothing wrong with educated best guesses so long as we are not overly dogmatic and we humbly recognize the tentativeness of our position. The current best evidence from the best scholarship on the topic proposes that the Joseph Smith Translations of the Bible was intended to be and to do several...

Aside from his Book of Mormon translation project, Joseph Smith engaged in at least three other scripture production projects that we know of. The first was his ambitious Bible translation project we now know as the Joseph Smith Translation, the second was the printing of his own revelations which we now know as the Doctrine and Covenants, and the third was his project of translation which commenced after he acquired papyrus scrolls from Egypt which we now know as the Book of Abraham. Throughout this new series we will consider each of these fascinating projects in turn, including the...

Some people see a connection between the Church’s past restrictive policy towared blacks in the Church and the Church’s current restrictive policy toward gays in the Church—specifically prohibiting gay temple marriage. In what ways are these two issues similar and in what ways are they different? How can church members reconcile (a) the teaching that the prophet / president won't ever lead the church astray with (b) the fact that church presidents for over a century taught false doctrine about blacks? How might the scriptural basis of the Lamanites being cursed with a “skin of blackness” (2 Ne 5:21) have influ...

Paul Reeve recently wrote: 

In June 1978, President Spencer W. Kimball received a revelation which returned the Church to its universal roots and restored what was lost, priesthood and temple admission to people of African descent. This … did not mark something new as much as it reestablished a commitment to the founding principles of the Restoration. [It] reconfirmed the Church’s original universalism, that the human family in all of its diversity is equal in God’s sight, that Jesus Christ claims “all flesh” as his own, that he is “no respecter of persons,” (D&C 1:34-35; 38:16) and that “all men a...

In 1907, the First Presidency codified the Church’s official policy about black African participation in both priesthood and temple declaring that, “No one known to have in his veins negro blood, (it matters not how remote a degree) can either have the Priesthood in any degree or the blessings of the Temple of God; no matter how otherwise worthy he may be.”

By contrast, in 2020 Church President Russell M. Nelson reminded all church members that, “Your standing before God is not determined by the color of your skin. Favor or disfavor with God is dependent upon your devotion...

Once people come to terms with the uncomfortable idea that Brigham Young committed an error in endorsing a priesthood ban on church members with black African ancestry, a puzzling question naturally follows: “If the ban was an error, then why didn’t it get corrected earlier than 1978?! There were nine Church presidents between Brigham Young and Spencer W. Kimball and 101 years between President Young’s death in 1877 and President Kimball’s revelation in 1978. So why did it take so long to correct this mistake and again offer full privileges to black Africans in the Church as they had enjoyed in Josep...

The historical record shows that Joseph Smith did not implement or endorse any practices or policies which specifically prevented Church members with black African ancestry from fully participating in priesthood offices or temple worship. But in 1847, only three years after Joseph’s death, attitudes and teachings of some church leaders began to shift away from full inclusion of blacks, to partial exclusion—until only five years later, in 1852, President Brigham Young first publicly articulated a priesthood restriction on blacks in the church. 

In today’s episode of Church History Matters, we probe what exists in the historical record...

In the broader American culture in which Joseph Smith lived and led the growing Church of Jesus Christ, white attitudes and beliefs about the inferiority of black Africans dominated the scene. In this pre-Civil War context, exactly half of the states in the Union had legalized slavery and built their economies on it, while the other half did not. Yet fears were shared on both sides about what might happen to the country (and to the purity of the white race) if all slaves were set free and allowed to be social equals with whites—chief of which being th...

There was a season in our Church’s history when members with black African ancestry were unevenly barred from both priesthood and temple privileges. This overtly discriminatory practice is one of the most challenging aspects of our history and, for many, is one of the most difficult to understand. How could something like this happen in a Church led by living prophets and apostles? It’s a fair question. And the truth is, the answer is impossible to really get at without understanding the prevailing attitudes and beliefs about black Africans in the broader American culture at the time the...

Did Joseph Smith have any regrets about plural marriage? Like, with full hindsight, if he could go back and change anything about the way he implemented plural marriage, what might he do differently? Also, more and more people are denying that Joseph Smith ever practiced polygamy or that he lied about doing so. Is there even a shred of truth to either of these claims? Did Joseph ever send men on missions and marry their wives while they were gone? Were there any women who denied Joseph’s proposals for plural marriage? If so, what happened to them? What wa...

In 1852, only eight years after Joseph Smith’s death, Church leaders in Utah publicly announced to the astonished world what some had suspected—that Latter-day Saints did indeed practice the principle of plural marriage. But now that it was out there in the open, it could be openly challenged and attacked. And it was. Relentlessly. For decades.  

In today’s episode of Church History Matters we’ll walk you through the history of how plural marriage came to a rocky end under the draconian legislation and crushing pressure of the United States government. We’ll dive into the George R...

In June and July of 1843 tensions ran high in the marriage of Joseph and Emma Smith. After she had tried but failed to embrace the principle of plural marriage earlier that May, and after Hyrum Smith had tried but failed to convince her of the rightness of plural marriage even with a copy of Doctrine and Covenants 132 in hand, records indicate that Emma became for a time rebellious, bitter, resentful, and angry. In fact from July through September of 1843 Emma became confrontational to Joseph’s other wives trying (sometimes successfully) to drive them away from him. 

In thi...

As Joseph Smith quietly practiced plural marriage in Nauvoo in 1842 and 43, all was not well. Three people in particular complicated things for Joseph. The first was John C. Bennett, a highly gifted convert who’s meteoric rise to civic and church leadership in Nauvoo abruptly ended when he was exposed for his secret practice of “spiritual wifery,” which was nothing more or less than illicit serial adultery. Bennett’s defamatory opposition to Joseph after his excommunication was fierce and directly impacted Joseph’s own private practice of plural marriage.

Surprisingly, Joseph’s own brother and member of the First Pr...

Did you know that Joseph Smith’s first attempt to obey the Lord’s command to him to practice plural marriage ended quite badly and ended up straining his relationships both with his first wife Emma and with his close friend Oliver Cowdery? And have you ever heard that Joseph was sealed to several women who already had living husbands? Was this a scandalous practice, or was something else going on? And have you heard that Joseph was also sealed to Helen Kimball, who was only 14 years old at the time? You might be both surprised and relieved to lear...

Plural marriage—a form of religious polygamy (or polygyny to be technical)—is one of the most controversial and faith-challenging aspects of the history of the Church of Jesus Christ of Latter-day Saints. It was difficult when it was first introduced in the early Church and, although it was discontinued over 130 years ago, it is still a difficult issue for many both within and outside of the Church to reckon with. 

So why was it introduced into the Church in the first place? When did Joseph Smith first learn that this practice would be restored? Why did he de...

The more carefully one studies the production process of the Book of Mormon, the more interesting the questions become. For example, since Joseph Smith never could read the original base language engraven on the plates, what did he mean when he said he “translated” the Book of Mormon? And was his translation best characterized as a “tight” translation, a “loose” translation, or something else entirely? And if the Book of Mormon was translated correctly the first time, why did Joseph Smith make changes and adjustments to the text for subsequent editions years later? Also, did Joseph translate with one seer stone o...

Aside from the text of the Book of Mormon itself and a personal witness from God’s Spirit, what is the best evidence for the truthfulness of the Book of Mormon? Different people might answer this question in different ways, but in today’s episode of Church History Matters Casey and Scott propose that the very best external evidence for the truthfulness of the Book of Mormon is the collective testimony of the Three and Eight Witnesses. Their experiences appear to have been premeditated, anticipated, and orchestrated by God in order to help the rest of us have reason to p...

What would you say if somebody told you that a 23 year old farm boy dictated to a scribe a sacred text of 531 pages while looking down at stones placed in the bottom of his hat? And what would you think if they then told you that this book was dictated and written in one pass—from beginning to end—in approximately 60 days without any punctuation and with little to no revising? And what if they then showed you countless examples of how this book contains a high degree of literary and semitic complexity, suggesting highly skilled and detail-oriented authors who...

If we had video footage of the translation process of the Book of Mormon, what would we see? What would we actually watch Joseph Smith “do” during a translation session? Now of course we don’t have video footage, but we do have perhaps the next best thing—multiple eyewitness accounts of those who saw the process up close first hand. And what they said they saw was a  decidedly non-secular, non-academic, one-of-a-kind translation method involving a young 22 and 23 year old Joseph looking at seer stones in a hat—a process many of these witnesses described as truly miraculous. 

In tod...

After four years of waiting, learning, and personal refinement, 21 year old Joseph Smith was finally entrusted by the angel Moroni with the ancient record that for centuries had lain in waiting in a stone box embedded in a hill near his home. Recalling this time years later, Joseph said that almost as soon as he had received the plates “the most strenuous exertions were used to get them from me. Every stratagem that could be invented was resorted to for that purpose. The persecution became more bitter and severe than before, and multitudes were on the alert continually to ge...

About three and a half years after his “first vision,” Joseph Smith experienced his “second vision.” It occurred on the evening of the 21st of September 1823 in Palmyra, New York, when Joseph was only seventeen years old. In this vision he met a stunning angelic messenger named Moroni who delivered an even more stunning message: that the preparatory work for the second coming of the Messiah was soon to commence, and that the fulness of the Gospel was soon to be preached in power to all nations to prepare a people for his Millennial reign and to fulfill an ancient...

The more carefully one studies Joseph Smith’s First Vision and the context of his world at that time, the more interesting the questions become. For example, if Joseph Smith saw God the Father and Jesus Christ in a vision, does that mean he didn’t actually see them in reality? And what are we to make of the fact that other people around the time of Joseph Smith’s vision also claimed to have had visions of God (many of whom were Methodists)? And how might the form of these Methodist conversion narratives at the time have impacted how Jo...

Thousands of people heard Joseph Smith’s testimony first hand. Some of those testimonies included him telling about his First Vision experience. Some of those people who heard his witness wrote down the details of what they heard. Luckily, a few of those handwritten accounts have survived until today and some of them contain even more details about Joseph’s vision which add to our understanding of what happened in 1820 in the Sacred Grove in Palmyra, New York. In today's episode we explore three of these second hand accounts and then one bonus third-hand account which contains a significant deta...

Did you know that the first time the story of Joseph Smith’s First Vision was ever printed was in a pamphlet written by apostle Orson Pratt and published in Scotland while Pratt was on a mission there in 1840? Intriguingly, Pratt's language from this pamphlet was used by Joseph Smith himself two years later, in 1842, when writing the story of his First Vision for a non-Latter-day Saint newspaper editor named John Wentworth. Pratt’s pamphlet also heavily influenced another insightful telling of Joseph’s vision written by his fellow apostle Orson Hyde which was published in Germany in 1842. In today...

In 1835, Joseph Smith shared his second recorded account of his First Vision with an eccentric visitor to Kirtland, Ohio who claimed to be a Jewish minister. How did this fact that Joseph believed he was speaking with a Jewish man shape and influence the details he chose to share and the language he used to tell about his experience?  Also, three years later in 1838, after moving to Far West, Missouri in the aftermath of sever persecution in Ohio, Joseph began to record his official history with the help of several scribes, which begins with the account of his First Vi...

Joseph Smith’s First Vision is foundational to our narrative of the Restoration today, but it was not always so from the Church’s beginning. So how did the First Vision go from what began as a very personal experience of Joseph’s, to growing in institutional significance for the whole Church as it has today? Also, given that there are unique differences in Joseph Smith’s 4 separate accounts of his First Vision, what role does our personal “hermeneutic” play in how we make sense of these? And what might a letter Joseph wrote from Indiana to his wife Emma tell us...