;;;Teachings of Presidents of the Church: Joseph Smith

36481

Published by The Church of Jesus Christ of Latter-day Saints 
Salt Lake City, Utah

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Printed in the United States of America

English approval: 8/00

;;;Contents

Title	Page

Introduction	vii

Historical Summary	xiv

The Life and Ministry of Joseph Smith	1

1	The First Vision: The Father and the Son Appear to Joseph Smith	27

2	God the Eternal Father	37

3	Jesus Christ, the Divine Redeemer of the World	45

4	The Book of Mormon: Keystone of Our Religion	57

5	Repentance	69

6	The Mission of John the Baptist	79

7	Baptism and the Gift of the Holy Ghost	89

8	The Everlasting Priesthood	101

9	Gifts of the Spirit	115

10	Prayer and Personal Revelation	125

11	The Organization and Destiny of the True and Living Church	135

12	Proclaim Glad Tidings to All the World	149

13	Obedience: "When the Lord Commands, Do It"	159

14	Words of Hope and Consolation at the Time of Death	171

15	Establishing the Cause of Zion	183

16	Revelation and the Living Prophet	193

17	The Great Plan of Salvation	207

18	Beyond the Veil: Life in the Eternities	217

19	Stand Fast through the Storms of Life	227

20	A Heart Full of Love and Faith: The Prophet's Letters to His Family	239

21	The Second Coming and the Millennium	249

22	Gaining Knowledge of Eternal Truths	261

23	"How Good and How Pleasant It Is . . . to Dwell Together in Unity"	271

24	Leading in the Lord's Way	281

25	Truths from the Savior's Parables in Matthew 13	293

26	Elijah and the Restoration of the Sealing Keys	307

27	Beware the Bitter Fruits of Apostasy	315

28	Missionary Service: A Holy Calling, a Glorious Work	327

29	Living with Others in Peace and Harmony	339

30	Valiant in the Cause of Christ	349

31	"God Shall Be with You Forever and Ever": The Prophet in Liberty Jail	359

32	Responding to Persecution with Faith and Courage	369

33	The Spiritual Gifts of Healing, Tongues, Prophecy, and Discerning of Spirits	379

34	The Power of Forgiving	391

35	Redemption for the Dead	401

36	Receiving the Ordinances and Blessings of the Temple	413

37	Charity, the Pure Love of Christ	423

38	The Wentworth Letter	435

39	Relief Society: Divine Organization of Women	449

40	How Glorious Are Faithful, Just, and True Friends	459

41	Becoming Saviors on Mount Zion	469

42	Family: The Sweetest Union for Time and for Eternity	479

43	"He Was a Prophet of God": Contemporaries of Joseph Smith Testify of His Prophetic Mission	493

44	The Restoration of All Things: The Dispensation of the Fulness of Times	507

45	Joseph Smith's Feelings about His Prophetic Mission	517

46	The Martyrdom: The Prophet Seals His Testimony with His Blood	529

47	"Praise to the Man": Latter-day Prophets Bear Witness of the Prophet Joseph Smith	541

Appendix: Sources Used in This Book	558

List of Visuals	565

Index	568


;;;Introduction

The First Presidency and the Quorum of the Twelve Apostles have established the Teachings of Presidents of the Church series to help you deepen your understanding of the restored gospel and draw closer to the Lord through the teachings of latter-day Presidents of the Church. As the Church adds volumes to this series, you will build a collection of gospel reference books for your home. The volumes in this series are designed to be used both for personal study and for quorum and class instruction.

This book features the teachings of the Prophet Joseph Smith, who was called of God to open the dispensation of the fulness of times in these latter days. Between his vision of the Father and the Son in the spring of 1820 and his martyrdom in June 1844, he established The Church of Jesus Christ of Latter-day Saints and brought forth the fulness of the gospel, never again to be taken from the earth.

Personal Study

As you study the teachings of the Prophet Joseph Smith, seek the inspiration of the Spirit. Remember Nephi's promise: "He that diligently seeketh shall find; and the mysteries of God shall be unfolded unto them, by the power of the Holy Ghost" (1 Nephi 10:19). Begin your study with prayer, and continue to pray and ponder in your heart as you read.

At the end of each chapter, you will find questions and scripture references that will help you understand and apply Joseph Smith's teachings. Consider reviewing them before you read the chapter.

Also consider the following suggestions:


--	Look for key words and phrases. If you find a word you do not understand, use a dictionary or another source to better understand its meaning. Write a note in the margin to help you remember what you have learned about the word.

--	Think about the meaning of Joseph Smith's teachings. You may want to mark phrases and sentences that teach particular gospel principles or touch your mind and heart, or you may want to write your thoughts and feelings in the margins.

--	Reflect on experiences you have had that relate to the Prophet's teachings.

--	Ponder how Joseph Smith's teachings apply to you. Think about how the teachings relate to concerns or questions you have. Decide what you will do as a result of what you have learned.

Teaching from This Book

This book can be used to teach at home or at church. The following suggestions will help you.

Focus on Joseph Smith's Words and the Scriptures

The Lord has commanded that we teach "none other things than that which the prophets and apostles have written, and that which is taught [us] by the Comforter through the prayer of faith" (D&C 52:9). He also declared that "the elders, priests and teachers of this church shall teach the principles of my gospel, which are in the Bible and the Book of Mormon, in the which is the fulness of the gospel" (D&C 42:12).

Your assignment is to help others understand the Prophet Joseph Smith's teachings and the scriptures. Do not set this book aside or prepare lessons from other materials. Dedicate a significant portion of the lesson to reading Joseph Smith's teachings in this book and discussing their meaning and application.


Encourage participants to bring this book to church so that they will be better prepared to participate in class discussions.

Seek the Guidance of the Holy Ghost

As you pray for help and prepare diligently, the Holy Ghost will guide your efforts. He will help you emphasize the portions of each chapter that will encourage others to understand and apply the gospel.

When you teach, pray in your heart that the power of the Spirit will accompany your words and the class discussions. Nephi said, "When a man speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the hearts of the children of men" (2 Nephi 33:1; see also D&C 50:13-22).

Prepare to Teach

The chapters in this book have been organized to help you prepare to teach. The "From the Life of Joseph Smith" section in each chapter provides information about Joseph Smith's life and early Church history that can be used in introducing and teaching the lesson. The "Teachings of Joseph Smith" section is divided into several subsections, with headings that summarize the main points in the chapter. These headings can serve as an outline from which you can teach. The final section, "Suggestions for Study and Teaching," provides questions and scriptures that relate to the teachings.

You will be more effective in your teaching when you do the following:

1.	Study the chapter. Read the chapter to become confident in your understanding of Joseph Smith's teachings. You will teach with greater sincerity and power when his words have influenced you personally (see D&C 11:21). As you read, keep in mind the needs of those you teach. You may want to mark doctrines and principles in the chapter that you feel will help them.

2.	Decide which portions to use. Each chapter contains more than you will be able to teach in one lesson. Rather than try to cover the entire chapter, prayerfully select doctrines and principles that you feel will be most helpful for those you teach. For example, you could choose to focus on one or two subsections and a few questions that will help the participants discuss the principles in the sections you have chosen.

3.	Decide how to introduce the lesson. To spark interest at the beginning of the lesson, you might share a personal experience or ask participants to read a story from the beginning of the chapter or look at a picture in the chapter. Then you could ask, "What does this story (or picture) teach about the main topic of the chapter?" Other options for beginning a lesson include reading a scripture or a quotation from the chapter or singing a hymn. Another helpful idea is to let participants know what the main points of the lesson will be. You may also want to remind participants of the previous lesson from this book by asking them to recall events, people, principles, or doctrines that were discussed.

4.	Decide how to encourage discussion. This is where you should spend most of the lesson time because participants learn doctrines and principles best when they participate in the discussion of them. Review the suggestions for conducting edifying discussions on pages xi-xii of this book. You might use questions from "Suggestions for Study and Teaching" at the end of the chapter. You might also prepare some of your own questions using the following suggestions:

--	Ask questions that help participants look for facts, events, doctrines, and principles. These types of questions help participants focus on specific truths you wish to emphasize and become familiar with specific information in the Prophet's teachings. For example, after identifying a specific quotation, you could ask, "What are some of the key words or phrases in this quotation?" or "What is the topic of this quotation?"

--	Ask questions that help participants think about the doctrines and principles that Joseph Smith taught. These types of questions encourage participants to examine and share their thoughts and feelings about Joseph Smith's teachings. For example, "Why do you think this teaching is important?" or "What thoughts or feelings do you have about this quotation?" or "What does this teaching mean to you?"

--	Ask questions that encourage participants to compare what they learn from the Prophet's teachings to their own thoughts, feelings, and experiences. For example, "What experiences have you had that relate to what the Prophet Joseph Smith said?"

--	Ask questions that help participants apply what is being taught to their own lives. These questions help participants think about ways they can live according to Joseph Smith's teachings. For example, "What is Joseph Smith encouraging us to do? In what ways can we apply what he said?" Remind participants that they will learn not only from what is said, but also from revelation directly to them (see D&C 121:26).

5.	Decide how to conclude the lesson. You may choose to quickly summarize the lesson or ask one or two participants to do so. As prompted by the Spirit, testify of the teachings you have discussed. You may also want to invite others to share their testimonies. Encourage those you teach to follow the promptings they have received from the Holy Ghost.

As you prepare to teach, you may want to look for ideas in Teaching, No Greater Call (36123), part B, chapters 14, 16, 28, and 29; or in the Teaching Guidebook (34595).

Conduct Edifying Discussions

The following suggestions will help you encourage and conduct edifying discussions:

--	Seek the guidance of the Holy Ghost. He may prompt you to ask certain questions or to include certain people in the discussion.

--	Help participants focus on Joseph Smith's teachings. Have them read his words to generate discussion and to answer questions. If the discussion begins to stray from the topic or becomes speculative or contentious, redirect the discussion by referring back to an event, doctrine, or principle in the chapter.

--	As appropriate, share experiences that relate to the teachings in the chapter.

--	Encourage participants to share their thoughts, ask questions, and teach one another (see D&C 88:122). For example, you could ask them to comment on what others have said, or you could direct one question to several participants.

--	Do not be afraid of silence after you ask a question. Often those you teach need time to think or to look in their books before they share ideas, testimonies, and experiences.

--	Listen sincerely, and seek to understand everyone's comments. Express gratitude for their participation.

--	When participants share several ideas, consider listing the ideas on the chalkboard or asking someone else to do so.

--	Look for different ways to include participants in the discussion. For example, you might have them discuss questions in small groups or with the person sitting next to them.

--	Consider contacting one or two participants in advance. Ask them to come to class ready to answer one of the questions you have prepared.


--	Use a hymn, especially a hymn of the Restoration, to reinforce the discussion of a gospel truth. Singing a hymn is also an effective way to introduce or conclude a lesson.

--	Do not end a good discussion just because you want to cover all the material you have prepared. What matters most is that participants feel the influence of the Spirit and grow in their commitment to live the gospel.

Teachings for Our Day

This book deals with teachings of the Prophet Joseph Smith that have application to our day. For example, this book does not discuss such topics as the Prophet's teachings regarding the law of consecration as applied to stewardship of property. The Lord withdrew this law from the Church because the Saints were not prepared to live it (see D&C 119, section heading). This book also does not discuss plural marriage. The doctrines and principles relating to plural marriage were revealed to Joseph Smith as early as 1831. The Prophet taught the doctrine of plural marriage, and a number of such marriages were performed during his lifetime. Over the next several decades, under the direction of the Church Presidents who succeeded Joseph Smith, a significant number of Church members entered into plural marriages. In 1890, President Wilford Woodruff issued the Manifesto, which discontinued plural marriage in the Church (see Official Declaration 1). The Church of Jesus Christ of Latter-day Saints no longer practices plural marriage.

Information about Sources Quoted in This Book


The teachings of the Prophet Joseph Smith presented in this book have been taken from several categories of source materials: the Prophet's sermons, articles prepared for publication by the Prophet or under his direction, the Prophet's letters and journals, recorded recollections of those who heard the Prophet speak, and some of the Prophet's teachings and writings that were later canonized in the scriptures. Many of Joseph Smith's teachings have been quoted from the History of the Church. For further information about these sources, see the appendix.

A number of unpublished sources are quoted in this work. Spelling, punctuation, capitalization, and grammar have been standardized where necessary to improve readability. Paragraph divisions have also been inserted or altered to improve readability. Where the quotations come from published source materials, the sources have been quoted without alteration, unless otherwise noted. All material within square brackets has been added by the editors of this book, unless otherwise noted.

"Joseph Smith, the Prophet and Seer of the Lord, has done more, save Jesus only, for the salvation of men in this world, than any other man that ever lived in it. . . . He lived great, and he died great in the eyes of God and his people" (D&C 135:3).

Historical Summary

The following chronology provides a brief historical framework for the teachings of the Prophet Joseph Smith presented in this book.

1805, December 23: Born in Sharon, Windsor County, Vermont, the fifth child of eleven in the family of Joseph Smith Sr. and Lucy Mack Smith.

ca. 1813: (age 7) Contracts typhoid fever; complications require surgery on his left leg. At this time, the Smith family was living in West Lebanon, New Hampshire, one of several places to which the family moved between 1808 and 1816 in search of opportunities for work.

1816: (age 10) Moves with his family to the village of Palmyra, New York.

ca. 1818-19: (age 12 or 13) Moves with his family from the village of Palmyra to a log home in Palmyra Township, New York.

1820, early spring: (age 14) Prays in the woods near his home. Visited by God the Father and Jesus Christ. Asks which sect he should join. The Savior tells him that they are all wrong and he should join none of them.

1823, September 21-22: (age 17) Visited by Moroni, who tells him of the Lord's work on the earth in the last days and of the Book of Mormon. Sees the gold plates, which are buried in a nearby hill, but is forbidden to take them at that time.

1825: (age 19) Moves with his family from the log home to a newly built frame home on their farm in Manchester Township, New York.

1827, January 18: (age 21) Marries Emma Hale of Harmony, Pennsylvania; they are married in South Bainbridge, New York.

1827, September 22: Obtains the plates from Moroni, after having met with Moroni on September 22 each year since 1823.

1827, December: (age 22) Moves to Harmony, Pennsylvania, to escape from mobs in Palmyra and Manchester who are trying to steal the plates. Shortly thereafter, begins translating the Book of Mormon.

1828, February: Martin Harris shows a copy of some characters from the gold plates to noted scholars, including Charles Anthon and Samuel L. Mitchill in New York City.

1828, June-July: 116 manuscript pages of the translation of the Book of Mormon are lost while in the possession of Martin Harris.

1829, April 5: (age 23) Oliver Cowdery arrives in Harmony to serve as scribe for the Book of Mormon; translation resumes on April 7.

1829, May 15: With Oliver Cowdery, receives the Aaronic Priesthood from John the Baptist. Joseph and Oliver baptize one another in the Susquehanna River.

1829, May-June: With Oliver Cowdery, receives the Melchizedek Priesthood from the ancient Apostles Peter, James, and John near the Susquehanna River between Harmony, Pennsylvania, and Colesville, New York.

1829, June: Completes the translation of the Book of Mormon at the Peter Whitmer Sr. farm in Fayette Township, New York. The Three Witnesses see the plates and the angel Moroni in Fayette; the Eight Witnesses see and handle the plates in Palmyra Township.

1830, March 26: (age 24) The first printed copies of the Book of Mormon become available to the public at Egbert B. Grandin's bookstore in Palmyra.

1830, April 6: Formally organizes the Church at the home of Peter Whitmer Sr. in Fayette (see D&C 20:1). At first the official name of the Church is the Church of Christ. On May 3, 1834, the name is changed to The Church of the Latter Day Saints. On April 26, 1838, the name is changed by revelation to The Church of Jesus Christ of Latter-day Saints (see D&C 115:4).

1830, June: At the Lord's command, begins an inspired revision of the Bible, now known as the Joseph Smith Translation of the Bible.

1830, June 9: Holds the first conference of the Church in Fayette.

1830, September: Moves from Harmony, Pennsylvania, to Fayette, New York. Between December 1827 and this time, Joseph and Emma lived in Harmony, but Joseph traveled periodically to Manchester, Fayette, and Palmyra to work on matters pertaining to the Book of Mormon translation, arrange for the publication of the Book of Mormon, organize the Church, preside over the Church's first conference, and attend to other Church duties.

1830, September: Receives a revelation that missionaries are to "go unto the Lamanites" to preach the gospel (D&C 28:8; see also 30:5-6; 32:1-3). In October, four elders depart on a mission to teach in Indian territory west of the state of Missouri.

1830, December: (age 25) Receives a revelation that the Saints are to gather to Ohio (see D&C 37).

1831, early February: After traveling more than 250 miles from New York, arrives in Kirtland, Ohio.

1831, July 20: In Independence, Jackson County, Missouri, receives a revelation identifying Independence as the "center place" of Zion (see D&C 57:1-3).

1831, August 2: Presides as Sidney Rigdon dedicates Jackson County, Missouri, as the land of Zion.

1831, August 3: Dedicates a temple site in Independence.

1832, January 25: (age 26) Sustained as the President of the High Priesthood in Amherst, Ohio.

1832, March 8: Organizes the First Presidency, with Sidney Rigdon and Jesse Gause as counselors, in Kirtland. On March 18, 1833, Frederick G. Williams replaces Jesse Gause.

1832, December 27-28: (age 27) Receives a commandment to build a temple in Kirtland (see D&C 88:119-20).

1833, January: Begins the School of the Prophets.

1833, July 2: Completes his initial work on the inspired translation of the Bible, now known as the Joseph Smith Translation of the Bible. From this work came the book of Moses and Joseph Smith-Matthew, now contained in the Pearl of Great Price.

1833, July 20: A mob destroys the press in Independence, Missouri, on which the Book of Commandments is being printed, as well as most of the printed pages. In September 1835 the revelations from the Book of Commandments, as well as other revelations, are published in Kirtland in the first edition of the Doctrine and Covenants.

1833, July 23: Cornerstones are laid for the Kirtland Temple.

1833, December 18: Joseph Smith Sr. is ordained Patriarch to the Church.

1834, May-July: (age 28) Leads Zion's Camp from Kirtland, Ohio, to Clay County, Missouri, to bring relief to Saints expelled from their homes in Jackson County, Missouri. Returns to Kirtland after receiving a revelation that the Saints must "wait for a little season for the redemption of Zion" (D&C 105:9).

1835, February 14: (age 29) Organizes the Quorum of the Twelve Apostles.

1835, February 28: Organizes a Quorum of the Seventy.

1835, July: Obtains Egyptian papyri containing writings of Abraham.

1836, March 27: (age 30) Dedicates the Kirtland Temple (see D&C 109).

1836, April 3: Jesus Christ appears to Joseph Smith and Oliver Cowdery in the Kirtland Temple and accepts the temple. Moses, Elias, and Elijah also appear and commit priesthood keys to Joseph and Oliver. (See D&C 110.)

1837, June: (age 31) Sends elders from Kirtland and Upper Canada to serve as missionaries in England, the first mission outside of North America.

1838, January 12: (age 32) Leaves Kirtland for Far West, Missouri, to escape mob violence.

1838, March 14: Arrives in Far West and establishes Church headquarters there.

1838, April 27: Initiates the writing of his history, published serially as the "History of Joseph Smith" in Church periodicals beginning in 1842; later republished as History of the Church.

1838, October 27: Missouri governor Lilburn W. Boggs issues the infamous "Extermination Order." This order and severe persecution cause the Saints to leave Missouri for Illinois during the winter and spring of 1838-39.

1838, December 1: Imprisoned with other Church leaders in Liberty, Missouri.

1839, March 20: (age 33) From Liberty Jail, writes an epistle to the Saints, portions of which are later canonized in Doctrine and Covenants 121, 122, and 123.

1839, mid-April: While being transferred on a change of venue from Gallatin to Columbia, Missouri, is allowed by his guards to escape.

1839, April 22: Rejoins his family in Quincy, Illinois.

1839, May 10: Moves with his family into a small log house in Commerce, Illinois. Later renames the city Nauvoo.

1839, November 29: Visits Martin Van Buren, the president of the United States, in Washington, D.C., seeking redress for Missouri injustices. While there, he also petitions the United States Congress for help.

1840, August 15: (age 34) Publicly announces the doctrine of baptism for the dead at a funeral in Nauvoo. Baptisms for the dead are first performed in the Mississippi River and local streams.

1840, September: In an address by the First Presidency to the Church, announces that the time has come to begin building a temple in Nauvoo.

1841, February 4: (age 35) Elected lieutenant general of the newly organized Nauvoo Legion, a unit of the Illinois state militia.

1841, April 6: Cornerstones are laid for the Nauvoo Temple.

1841, November 21: The first baptisms for the dead in the Nauvoo Temple are performed in a wooden font built and dedicated before the rest of the temple is completed.

1842, February-October: (age 36) Serves as editor of the Times and Seasons, the Church periodical in Nauvoo.

1842, March 1: Publishes the Wentworth Letter in the Times and Seasons; in March and May, also publishes the book of Abraham in the Times and Seasons.

1842, March 17: Organizes the Female Relief Society of Nauvoo, with Emma Smith as president.

1842, May 4: Administers the first endowment ordinances in an upper room of his Red Brick Store.

1842, May 19: Elected mayor of Nauvoo.

1843, July 12: (age 37) Records a revelation on the new and everlasting covenant, including the eternal nature of the marriage covenant (see D&C 132).

1844, January 29: (age 38) Announces his candidacy for the presidency of the United States of America.

1844, March: In a meeting with the Twelve Apostles and others, charges the Twelve to govern the Church in the event of his death, explaining that he has conferred upon them all the ordinances, authority, and keys necessary to do so.

1844, June 27: Martyred with his brother Hyrum at the jail in Carthage, Illinois.

1844, June 29: Buried with Hyrum in Nauvoo, Illinois.


;;;The Life and Ministry of Joseph Smith

"Joseph Smith, the Prophet and Seer of the Lord, has done more, save Jesus only, for the salvation of men in this world, than any other man that ever lived in it" (D&C 135:3). This astonishing declaration describes a man who was called of God at the age of 14 and lived only to the age of 38. Between Joseph Smith's birth in Vermont in December 1805 and his tragic death in Illinois in June 1844, marvelous things occurred. God the Father and His Son, Jesus Christ, appeared to him, teaching him more about the nature of God than had been known for centuries. Ancient prophets and apostles bestowed sacred priesthood power upon Joseph, making him a new, authorized witness of God in this last dispensation. An incomparable outpouring of knowledge and doctrine was revealed through the Prophet, including the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price. Through him, the Lord's true Church was organized once again upon the earth.

Today, the work that commenced with Joseph Smith moves forward throughout the world. Of the Prophet Joseph Smith, President Wilford Woodruff testified: "He was a prophet of God, and he laid the foundation of the greatest work and dispensation that has ever been established on the earth."1

Ancestry and Childhood

Joseph Smith was a sixth-generation American, his ancestors having emigrated from England to America in the 1600s. The Prophet's ancestors typified the characteristics often associated with the early generations of Americans: they believed in God's directing care over them, they had a strong work ethic, and they diligently served their families and their country.


Joseph Smith's parents, Joseph Smith Sr. and Lucy Mack Smith, married in 1796 in Tunbridge, Vermont. They were a hardworking and God-fearing couple who started their married life under favorable financial circumstances. Unfortunately, Joseph Smith Sr. lost his first farming homestead and suffered a number of financial reverses in subsequent years. The Smith family was forced to move several times as their father tried to make a living by farming the wooded hills of New England, hiring out to work on other farms, operating a mercantile business, or teaching school.

Joseph Smith Jr. was born on December 23, 1805, in Sharon, Vermont, the fifth of eleven children. He was named after his father. The children in the Smith family were, in order of birth: an unnamed son (who died shortly after birth), Alvin, Hyrum, Sophronia, Joseph, Samuel, Ephraim (who lived less than two weeks), William, Katharine, Don Carlos, and Lucy.2

Evidence of the Prophet's extraordinary character emerged early in his life. The Smiths were living in West Lebanon, New Hampshire, when a deadly epidemic of typhoid fever attacked many in the community, including all the Smith children. While the other children recovered without complication, Joseph, who was about seven years old, developed a serious infection in his left leg. Dr. Nathan Smith of Dartmouth Medical School at nearby Hanover, New Hampshire, agreed to perform a new surgical procedure to try to save the boy's leg. As Dr. Smith and his colleagues prepared to operate, Joseph asked his mother to leave the room so she would not have to witness his suffering. Refusing liquor to dull the pain and relying only on his father's reassuring embrace, Joseph bravely endured as the surgeon bored into and chipped away part of his leg bone. The surgery was successful, although Joseph walked the next several years with crutches and showed signs of a slight limp the rest of his life.

In 1816, after facing repeated crop failures, Joseph Smith Sr. moved his family from Norwich, Vermont, to Palmyra, New York, hoping to find a more prosperous situation. "Being in indigent circumstances," recalled the Prophet in later years, "[we] were obliged to labor hard for the support of a large family . . . , and as it required the exertions of all that were able to render any assistance for the support of the family, therefore we were deprived of the benefit of an education. Suffice it to say, I was merely instructed in reading, writing, and the ground rules of arithmetic."3

The First Vision

Joseph Smith wrote of his early training: "I was born . . . of goodly parents who spared no pains to instruct me in the Christian religion."4 But, like many other Christians, Joseph's parents recognized that some of the gospel principles taught by Jesus and His Apostles were absent from contemporary churches. In the Palmyra area in 1820, several different Christian denominations were trying to win converts. Joseph's mother, two of his brothers, and his older sister joined the local Presbyterian church, but Joseph, along with his father and his brother Alvin, held back. Though only a boy, Joseph was deeply concerned about his own standing before God and about the confusion among the various religious groups.

During his study of the scriptures, 14-year-old Joseph became impressed by a passage from the book of James: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him" (James 1:5). Inspired by this promise from the Lord, Joseph went into the woods near his home to pray on a spring day in 1820. Kneeling down, he offered up the desires of his heart to God. Immediately he was seized upon by the powers of darkness, which entirely overcame him and made him fear that he would be destroyed. Then, in response to his fervent prayer, the heavens were opened and he was delivered from his unseen enemy. In a pillar of light brighter than the sun, he saw two Personages standing above him in the air. One spoke, calling the boy by name, and said, "This is My Beloved Son. Hear Him!" (Joseph Smith--History 1:17).


In this glorious manifestation, God the Father and His Son, Jesus Christ, appeared in person to young Joseph. Joseph conversed with the Savior, who told him to join none of the churches of his day, for "they were all wrong" and "all their creeds were an abomination in his sight; . . . they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof" (Joseph Smith--History 1:19). Joseph was also promised "that the fullness of the Gospel should at some future time be made known unto [him]."5 After centuries of darkness, the word of God and the reality of God the Father and His Son, Jesus Christ, had been revealed to the world through this youthful and pure vessel.

The Visits of Moroni

Three years passed, during which Joseph Smith's declaration that he had seen God was treated with scorn and derision by others in his community. The young Prophet, now 17 years of age, wondered what awaited him. On the evening of September 21, 1823, he prayed earnestly for direction and for forgiveness of his youthful "sins and follies" (Joseph Smith--History 1:29). In answer to his prayer, light filled his attic bedroom, and a heavenly messenger named Moroni appeared. "[He] proclaimed himself to be an angel of God," Joseph recalled, "sent to bring the joyful tidings that the covenant which God made with ancient Israel was at hand to be fulfilled, that the preparatory work for the second coming of the Messiah was speedily to commence; that the time was at hand for the Gospel in all its fullness to be preached in power, unto all nations that a people might be prepared for the Millennial reign. I was informed that I was chosen to be an instrument in the hands of God to bring about some of His purposes in this glorious dispensation."6

Moroni also told Joseph that a compilation of ancient writings, engraved on gold plates by ancient prophets, was buried in a nearby hill. This sacred record described a people whom God had led from Jerusalem to the Western Hemisphere 600 years before Jesus's birth. Moroni was the last prophet among these people and had buried the record, which God had promised to bring forth in the latter days. Joseph Smith was to translate this sacred work into English.


For the next four years, Joseph was to meet Moroni at the hill each September 22 to receive further knowledge and instructions. He would need these years of preparation and personal refinement in order to translate the ancient record. He had to be equal to the task of bringing forth a work whose purpose was to convince "Jew and Gentile that Jesus is the Christ, the Eternal God, manifesting himself unto all nations" (title page of the Book of Mormon).

Establishing God's Kingdom on Earth

Translation of the Book of Mormon Begins

While he waited to receive the gold plates, Joseph Smith helped provide for his family's temporal needs. In 1825 he went to Harmony, Pennsylvania, to work for Josiah Stowell. There he boarded with the family of Isaac and Elizabeth Hale and met their daughter Emma, a tall, dark-haired schoolteacher. On January 18, 1827, Joseph and Emma were married in South Bainbridge, New York. Although their marriage would be tested by the deaths of children, financial difficulties, and Joseph's frequent absences from home in fulfillment of his duties, Joseph and Emma always loved one another deeply.

On September 22, 1827, four years after he first saw the plates, Joseph was at last entrusted with them. But once the plates were in his keeping, a local mob made repeated and strenuous efforts to steal them. To avoid this persecution, in December 1827 Joseph and Emma returned to Harmony, where Emma's parents lived. Once established there, Joseph began the translation of the plates.


In early 1828, Martin Harris, a prosperous farmer from Palmyra, received a testimony of the Lord's latter-day work and traveled to Harmony to help Joseph with the translation. By June of that year, Joseph's work on the translation had resulted in 116 pages of manuscript. Martin repeatedly asked the Prophet for permission to take the manuscript to his home in Palmyra to show to certain family members. The Prophet petitioned the Lord and was told no, but he asked the Lord two more times and finally Martin was allowed to take the manuscript. While the manuscript was in Palmyra, it was lost, never to be recovered. The Lord took the Urim and Thummim and the plates from the Prophet for a time, leaving him humbled and repentant. In a revelation from the Lord, Joseph learned that he must always fear God more than men (see D&C 3). Thereafter, though he was only 22 years old, his life was marked by complete dedication to following every command of the Lord.

On April 5, 1829, Oliver Cowdery, a schoolteacher a year younger than Joseph, arrived at Joseph's home in Harmony. In answer to prayer, he had received a testimony of the truthfulness of the Prophet's work. Two days later, the work of translation began again, with Joseph dictating and Oliver writing.

Restoration of the Priesthood of God

As Joseph and Oliver worked on the translation of the Book of Mormon, they read the account of the Savior's visit to the ancient Nephites. As a result, they decided to seek guidance from the Lord about baptism. On May 15, they went to the banks of the Susquehanna River, near Joseph's home in Harmony, to pray. To their amazement, a heavenly being visited them, announcing himself as John the Baptist. He conferred upon them the Aaronic Priesthood and instructed them to baptize and ordain each other. Later, as promised by John the Baptist, the ancient Apostles Peter, James, and John also appeared to Joseph and Oliver and bestowed upon them the Melchizedek Priesthood and ordained them Apostles.

Before these visitations, Joseph and Oliver had possessed knowledge and faith. But after the appearances of the heavenly messengers, they also had authority--the priesthood power and authority of God necessary to establish His Church and to perform the ordinances of salvation.

Publication of the Book of Mormon and Organization of the Church


During April and May of 1829, the Prophet's work of translation at his home in Harmony was increasingly interrupted by persecution. As a result, Joseph and Oliver moved temporarily to Fayette Township, New York, to finish the translation at the home of Peter Whitmer Sr. The translation was completed in June, less than three months after Oliver began serving as the Prophet's scribe. By August, Joseph had contracted with publisher E. B. Grandin of Palmyra to print the volume. Martin Harris mortgaged his farm to Mr. Grandin to ensure payment of the printing costs, and he later sold 151 acres of his farm to pay off the mortgage. The Book of Mormon was available for sale to the public in Grandin's bookstore on March 26, 1830.

On April 6, 1830, just eleven days after the Book of Mormon was advertised for sale, a group of about 60 people assembled in the log home of Peter Whitmer Sr. in Fayette, New York. There Joseph Smith formally organized the Church, later designated by revelation as The Church of Jesus Christ of Latter-day Saints (see D&C 115:4). It was a joyous occasion, with a great outpouring of the Spirit. The sacrament was administered, believers were baptized, the gift of the Holy Ghost was bestowed, and men were ordained to the priesthood. In a revelation received during the meeting, the Lord designated Joseph Smith as the leader of the Church: "a seer, a translator, a prophet, an apostle of Jesus Christ, an elder of the church through the will of God the Father, and the grace of your Lord Jesus Christ" (D&C 21:1). The Church of Jesus Christ was once again established on the earth.

Kirtland, Ohio: Expansion of the Church

As Church members enthusiastically shared the truth they had found, the infant Church grew rapidly. Soon branches were established in the New York towns of Fayette, Manchester, and Colesville. In September 1830, shortly after Joseph and Emma Smith moved from Harmony, Pennsylvania, to Fayette, the Lord revealed to the Prophet that missionaries should "go unto the Lamanites" living on the western edge of Missouri (D&C 28:8). The journey of the missionaries took them through the Kirtland, Ohio, area, where they met a religious group searching for the truth and converted some 130 of them, including Sidney Rigdon, who later became a member of the First Presidency. The group of Saints in Kirtland grew to several hundred as members shared the gospel with those around them.


As the Church grew in New York, opposition to the Church grew as well. In December 1830, the Prophet received a revelation instructing Church members to "go to the Ohio" (D&C 37:1), more than 250 miles away. In the next few months, the great majority of the New York Saints sold their property, often at great loss, and made the sacrifices necessary to gather to Kirtland, Ohio. Joseph and Emma Smith were among the first to start for Ohio, arriving in Kirtland about February 1, 1831.

Two Gathering Places for the Saints

In June of 1831, while the Church was growing strong in Kirtland, the Lord directed the Prophet and other Church leaders to travel to Missouri. There He would reveal to them "the land of [their] inheritance" (see D&C 52:3-5, 42-43). During June and July 1831, the Prophet and others traveled the nearly 900 miles from Kirtland to Jackson County, Missouri, which was on the western fringe of American settlement. Shortly after he arrived, the Prophet received a revelation from the Lord stating that "the land of Missouri . . . is the land which I have appointed and consecrated for the gathering of the saints. Wherefore, this is the land of promise, and the place for the city of Zion. . . . The place which is now called Independence is the center place; and a spot for the temple is lying westward" (D&C 57:1-3).

In fulfillment of prophecies made by ancient biblical prophets, 25-year-old Joseph Smith began to lay the foundation of the city of Zion in America. In August 1831, he presided over the dedication of the land as a gathering place and dedicated a temple site. A short time later, the Prophet returned to Ohio, where he encouraged some of the faithful to gather to Missouri. Hundreds of Saints endured the rigors of 19th-century travel on the American frontier and made their way to their new home in Missouri.


From 1831 to 1838, Church members lived in both Ohio and Missouri. The Prophet, members of the Quorum of the Twelve, and many Church members lived in Kirtland, while other members of the Church gathered to Missouri and were led by their priesthood leaders there, under the direction of the Prophet. Church leaders corresponded by letter and frequently traveled between Kirtland and Missouri.

Continuing Revelation

While he lived in the Kirtland area, the Prophet received many revelations from the Lord concerning the latter-day restoration of the gospel. In November 1831, Church leaders decided to publish many of the revelations in a compilation to be known as the Book of Commandments. The book was to be printed in Independence, Missouri. But in July 1833, mobs destroyed the press and many of the printed sheets. Except for a few copies of the book that were saved, the Book of Commandments never became available to the membership of the Church. In 1835 the revelations intended for the Book of Commandments, as well as many other revelations, were published in Kirtland as the Doctrine and Covenants.

While living in the Kirtland area, the Prophet also continued his work on the Joseph Smith Translation of the Bible, a work he had begun in 1830, as commanded by the Lord. Many plain and precious things had been lost from the Bible over the centuries, and the Prophet was guided by the Spirit to make corrections to the text of the King James Version of the Bible and to restore information that had been lost. This work led to the restoration of important gospel truths, including many revelations now included in the Doctrine and Covenants. Although the Prophet intended to publish his revision of the Bible, pressing matters, including persecution, kept him from publishing it in its entirety in his lifetime.

As part of his inspired revision of the Bible, Joseph Smith received the revelation that is now the book of Moses and an inspired translation of Matthew 24, which is now called Joseph Smith--Matthew. In 1835, the Prophet began translating the book of Abraham from ancient Egyptian papyri that the Church had purchased. All of these translations later became part of the Pearl of Great Price.

Among the revelations the Prophet received in Kirtland were those that established the general governance of the Church. Under the direction of the Lord, Joseph Smith organized the First Presidency in 1832.7 He organized the Quorum of the Twelve Apostles and a Quorum of the Seventy in 1835. A stake was organized in Kirtland in 1834. During this period, he also established Aaronic and Melchizedek Priesthood quorums to minister to the needs of local Church members.

The First Temple in This Dispensation

As one of the most important parts of the Restoration, the Lord revealed to Joseph Smith the need for holy temples. In December 1832, the Lord commanded the Saints to begin building a temple in Kirtland, Ohio. Although many Church members lacked adequate housing, employment, and food, they responded enthusiastically to the Lord's command, the Prophet working alongside them.

On March 27, 1836, Joseph Smith dedicated the temple amid a pentecostal outpouring of the Spirit. A week later, on April 3, 1836, some of the most significant events in religious history occurred. The Lord Jesus Christ appeared to Joseph Smith and Oliver Cowdery in the temple, declaring, "I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house" (D&C 110:7). Three messengers from Old Testament dispensations--Moses, Elias, and Elijah--also appeared. They restored priesthood keys and authority long lost to the earth. The Prophet Joseph Smith now had the authority to gather Israel from the four parts of the earth and to seal families together for time and all eternity. (See D&C 110:11-16.) This restoration of priesthood keys followed the Lord's pattern of giving to the Prophet "line upon line, precept upon precept; here a little, and there a little" (D&C 128:21) until the fulness of Jesus Christ's gospel was restored to the earth.

Preaching the Everlasting Gospel


Throughout the Prophet's ministry, the Lord directed him to send missionaries to "preach the gospel to every creature" (D&C 68:8). The Prophet himself felt the burden of this charge and left his home and family many times to proclaim the gospel. In the early years of the Church, missionaries were called to preach in various parts of the United States and Canada.

Then, in the summer of 1837, the Prophet was inspired to send elders to England. The Prophet directed Heber C. Kimball, a member of the Quorum of the Twelve, to lead a small group of missionaries in this great undertaking. Leaving his family almost destitute, Elder Kimball departed with faith that the Lord would guide him. Within a year, approximately 2,000 people had joined the Church in England. Joseph Smith subsequently sent members of the Twelve to Great Britain to serve from 1839 to 1841, and this mission was also remarkably successful. By 1841, more than 6,000 people had embraced the gospel. Many of these emigrated to America, revitalizing and fortifying the Church during very difficult times.

Leaving Kirtland

The Saints in Kirtland had suffered persecution almost from the time they arrived there, but opposition intensified in 1837 and 1838. "In relation to the kingdom of God," the Prophet said, "the devil always sets up his kingdom at the very same time in opposition to God."8 The Prophet felt the brunt of the hostility, both from enemies outside the Church and from apostates who had turned against him. He was unjustly accused of many crimes, harassed in court in dozens of unfounded criminal and civil cases, and forced to hide from those who sought his life. But he stood faithful and courageous in the midst of almost constant trouble and opposition.

Finally, the persecution in the Kirtland area became intolerable. In January 1838, the Prophet and his family were forced to leave Kirtland and take refuge in Far West, Missouri. By the end of the year, most of the Saints in Kirtland had followed him, leaving behind their homes and their beloved temple.

The Saints in Missouri

Expulsion from Jackson County and the March of Zion's Camp

While the Saints in Kirtland were striving to strengthen the Church in their area, many other Church members were doing the same in Jackson County, Missouri. Latter-day Saints began settling in the county in the summer of 1831. Two years later, they numbered some 1,200 Saints, or about one-third of the population there.

The arrival of so many Saints troubled the longtime settlers in the area. The Missourians feared loss of political control to the newcomers, who were mostly from the northern part of the United States and did not support the southern practice of slavery. The Missourians were also suspicious of unique Latter-day Saint doctrines--such as belief in the Book of Mormon, new revelation, and the gathering to Zion--and they resented Latter-day Saints for trading primarily among themselves. Mobs and the local militia soon began harassing the Saints and, in November 1833, drove them from Jackson County. Most of the Saints fled north across the Missouri River into Clay County, Missouri. 

Joseph Smith was deeply concerned about the plight of the Missouri Saints. In August 1833 he wrote from Kirtland to Church leaders in Missouri: "Brethren, if I were with you I should take an active part in your sufferings, and although nature shrinks, yet my spirit would not let me forsake you unto death, God helping me. Oh, be of good cheer, for our redemption draweth near. O God, save my brethren in Zion."9


In February 1834, Joseph Smith received a revelation directing him to lead an expedition from Kirtland to Missouri to assist the suffering Saints and help restore them to their lands in Jackson County (see D&C 103). In response to the Lord's command, the Prophet organized a group called Zion's Camp for the march to Missouri. In May and June of 1834, the group, which eventually included more than 200 members, made its way westward across Ohio, Indiana, Illinois, and Missouri. They were beset by many difficulties, including an outbreak of cholera. On June 22, 1834, when the expedition neared Jackson County, the Prophet received a revelation disbanding the camp. However, the Lord promised that Zion would be redeemed in His own time. (See D&C 105:9-14.) After organizing a stake in Clay County with David Whitmer as president, the Prophet returned to Ohio.

Although Zion's Camp did not recover the properties of the Saints, it provided invaluable training for future leaders of the Church, for the participants learned principles of righteous leadership from the example and teachings of the Prophet. In a meeting of the members of Zion's Camp and other Church members held in Kirtland on February 14, 1835, the Prophet organized the Quorum of the Twelve Apostles. Two weeks later, he organized a Quorum of the Seventy. Nine of the members of the Quorum of the Twelve and all of the members of the Quorum of the Seventy had been part of Zion's Camp.

Settlement in Northern Missouri

Large numbers of Church members continued to live in Clay County, Missouri, until1836, when the residents of that county said they could no longer provide a place of refuge. The Saints therefore began moving into northern Missouri, most of them settling in Caldwell County, a new county organized by the state legislature to accommodate the displaced Latter-day Saints. In 1838 they were joined by a large body of Saints who had been forced to abandon Kirtland. The Prophet and his family arrived that March in Far West, the thriving Latter-day Saint settlement in Caldwell County, and established Church headquarters there. In April the Lord directed Joseph Smith to build a temple in Far West (see D&C 115:7-16).


Unfortunately, peace was short-lived for the Saints in northern Missouri. In the fall of 1838, mobs and militia again harassed and attacked Latter-day Saints. When Church members retaliated and defended themselves, Joseph Smith and other Church leaders were arrested on charges of treason. In November they were imprisoned in Independence and then in Richmond, Missouri; and on December 1, they were taken to the jail in Liberty, Missouri. That winter, the Prophet and his companions languished under inhumane conditions. They were confined to the jail's dungeon--a dark, cold, and unsanitary cellar--and given food so bad that they could not eat until driven to it by hunger. The Prophet described his condition and that of the Saints as "a trial of our faith equal to that of Abraham."10

While the Prophet was imprisoned, thousands of Latter-day Saints, including the Prophet's own family, were forced from their Missouri homes during the winter and spring of 1838-39. On March 7, 1839, Emma wrote to Joseph from Quincy, Illinois: "No one but God knows the reflections of my mind and the feelings of my heart when I left our house and home and almost all of everything that we possessed excepting our little children, and took my journey out of the state of Missouri, leaving you shut up in that lonesome prison."11 Under the direction of Brigham Young and other Church leaders, the Saints were led eastward to Illinois.

The Nauvoo Years

Beloved Leader of His People

In April 1839, the Prophet and his companions were transferred on a change of venue from Liberty Jail to Gallatin, Missouri. While the prisoners were being transferred yet again, from Gallatin to Columbia, Missouri, the guards allowed them to escape their unjust confinement. They made their way to Quincy, Illinois, where the main body of the Church had assembled after fleeing from Missouri. Soon, under the Prophet's direction, most of the Saints began to settle 50 miles north at Commerce, Illinois, a village on a bend of the Mississippi River. Joseph renamed the city Nauvoo, and in the following years members and new converts flocked to Nauvoo from the United States, Canada, and Great Britain, making it one of the most populated areas in Illinois.

Joseph and Emma settled near the river in a small log home, which served as the Prophet's office in the early days of Nauvoo. He farmed for a living and later ran a general store. But because his Church and civic duties demanded much of his time, the Prophet often found it difficult to provide for the temporal needs of his family. In October 1841 his personal possessions were listed as "old Charley (a horse) given him in Kirtland, two pet deer, two old turkeys and four young ones, the old cow given him by a brother in Missouri, his old Major (a dog), . . . and a little household furniture."12

In late August 1843 the Prophet and his family moved across the street to a newly constructed two-story home called the Mansion House. Joseph and Emma now had four living children. They had buried six beloved children over the years, and one more child would be born after Joseph's death. The eleven children in the family of Joseph and Emma Smith were: Alvin, born in 1828, who died shortly after birth; twins Thadeus and Louisa, born in 1831, who died shortly after birth; adopted twins Joseph and Julia, born to John and Julia Murdock in 1831 and taken in by Joseph and Emma after Sister Murdock died in childbirth (11-month-old Joseph died in 1832)13; Joseph III, born in 1832; Frederick, born in 1836; Alexander, born in 1838; Don Carlos, born in 1840, who died at the age of 14 months; a son born in 1842, who died the same day he was born; and David, born in 1844, almost five months after his father was martyred.

Throughout his ministry, the Prophet loved to be among the Saints. Of the city of Nauvoo and its inhabitants he said, "This is the loveliest place and the best people under the heavens."14 In return, the Saints loved him and felt that he was their friend, often calling him "Brother Joseph." One convert observed, "There was a personal magnetism about him which drew all people who became acquainted with him to him."15 "He does not pretend to be a man without failings and follies," one Nauvoo resident wrote. "He is a man that you could not help liking; . . . neither is he puffed up with his greatness as many suppose, but on the contrary is familiar with any decent man."16 William Clayton, an English convert, wrote home from Nauvoo about the Prophet, saying, "Truly I wish I was such a man."17

The Prophet delivered many discourses in Nauvoo, and Church members loved to hear him, for he taught the revealed truths of the gospel with power. Angus M. Cannon recalled: "I never heard him speak when it did not electrify my whole being and make my whole soul glorify the Lord."18 Brigham Young declared: "I never did let an opportunity pass of getting with the Prophet Joseph and of hearing him speak in public or in private, so that I might draw understanding from the fountain from which he spoke, that I might have it and bring it forth when it was needed. . . . Such moments were more precious to me than all the wealth of the world."19

Joseph Smith's leadership extended beyond his religious responsibilities. In Nauvoo, the Prophet was involved in civil, legal, business, educational, and military service. He wanted the city of Nauvoo to offer all the advantages and opportunities of cultural and civic progress to its citizens. In January 1844, in large measure because he was disappointed that state and federal officials failed to provide redress for the rights and property taken from the Saints in Missouri, Joseph Smith announced his candidacy for the presidency of the United States of America. Although most observers recognized that he had little chance of being elected, his candidacy drew public attention to the widespread violation of the constitutionally guaranteed rights of the Saints. All people, the Prophet once declared, "have equal rights to partake of the fruits of the great tree of our national liberty."20

Holiness to the Lord: Building a Temple to God in Nauvoo


When the Saints had been forced to leave Kirtland, they had left behind the temple they had worked so hard to build. But they would once again have a holy temple in their midst, for the Lord commanded them to begin building a temple in Nauvoo. The work began in the fall of 1840, with the cornerstones being laid on April 6, 1841, in a ceremony presided over by the Prophet. The construction of the Nauvoo Temple was one of the most significant building projects in what was then western America. Building the temple required the Saints to make tremendous sacrifices, for with steady immigration into the developing city, Church members in general were poor.

The Prophet began teaching the doctrine of baptism for the dead as early as August 15, 1840. Since the temple was in the early stages of construction, the Saints initially performed baptisms for the dead in local rivers and streams. In January 1841, the Lord revealed that this practice could continue only until baptisms could be performed in the temple (see D&C 124:29-31). During the summer and fall of 1841, the Saints built a temporary wooden baptismal font in the newly excavated basement of the temple. Baptisms for the dead were first performed in this font on November 21, 1841.

In 1841 the first sealings of couples were performed, and in 1843 the Prophet dictated the revelation that describes the eternal nature of the marriage covenant (see D&C 132). The doctrines in this revelation had been known by the Prophet since 1831.21 As commanded by God, he also taught the doctrine of plural marriage.

Because the temple would not be completed for some time, Joseph Smith chose to go forward with the temple endowment outside its sacred walls. On May 4, 1842, in the upper room of his Red Brick Store in Nauvoo, the Prophet administered the first endowments to a small group of brethren, including Brigham Young. The Prophet did not live to see the Nauvoo Temple completed. However, in 1845 and 1846, thousands of Saints received the temple endowment from Brigham Young and others who had received these blessings from the Prophet.

Joseph Smith's Ministry Draws to a Close


While the Saints initially enjoyed relative peace in Nauvoo, clouds of persecution increasingly billowed around the Prophet, and he sensed that his earthly mission was drawing to its close. At a memorable meeting in March 1844, the Prophet charged the Twelve to govern the Church after his death, explaining that they now had all the keys and authority necessary to do so. Wilford Woodruff, a member of the Quorum of the Twelve at that time, later declared: "I bear my testimony that in the early spring of 1844, in Nauvoo, the Prophet Joseph Smith called the Apostles together and he delivered unto them the ordinances of the church and kingdom of God. And all the keys and powers that God had bestowed upon him, he sealed upon our heads, and he told us we must round up our shoulders and bear off this kingdom, or we would be damned. . . . His face was as clear as amber, and he was covered with a power that I had never seen in any man in the flesh before."22 After the Prophet's death, responsibility for the Church and kingdom of God upon the earth would rest with the Quorum of the Twelve Apostles.

In June 1844 a charge of riot was brought against the Prophet. Though he was acquitted of this charge in Nauvoo, the governor of Illinois, Thomas Ford, insisted that Joseph submit to trial for the same charge in Carthage, Illinois, the seat of Hancock County. When the Prophet and his brother Hyrum arrived in Carthage, they were freed on bail for the original charge but were then charged with treason against the state of Illinois and incarcerated in the local jail.

During the hot and sultry afternoon of June 27, 1844, a mob with blackened faces stormed the jail and murdered Joseph and Hyrum Smith. About three hours later, Willard Richards and John Taylor, who had been in the jail with the martyrs, sent a melancholy message to Nauvoo: "Carthage Jail, 8:05 o'clock, p.m., June 27th, 1844. Joseph and Hyrum are dead. . . . The job was done in an instant."23 At the age of 38, the Prophet Joseph Smith had sealed his testimony with his blood. His work in mortality completed, the Church and kingdom of God set in place for the last time on earth, Joseph Smith fell to the bullets of assassins. Of the Prophet Joseph Smith, the Lord Himself testified: "I did call upon [Joseph Smith] by mine angels, my ministering servants, and by mine own voice out of the heavens, to bring forth my work; which foundation he did lay, and was faithful; and I took him to myself. Many have marveled because of his death; but it was needful that he should seal his testimony with his blood, that he might be honored and the wicked might be condemned" (D&C 136:37-39).

Joseph Smith, the great prophet, seer, and revelator of the latter days, was a valiant and obedient servant of the Most High. President Brigham Young attested: "I do not think that a man lives on the earth that knew him any better than I did; and I am bold to say that, Jesus Christ excepted, no better man ever lived or does live upon this earth. I am his witness."24

Notes

1.	Wilford Woodruff, Deseret News: Semi-Weekly, Nov. 25, 1873, p. 1.

2.	Because only nine of the eleven children of Joseph Smith Sr. and Lucy Mack Smith lived past infancy, family members generally referred to their family as consisting of nine children. Also, the name of Joseph's sister Katharine was spelled several ways during her lifetime, including Catherine.

3.	Joseph Smith, History 1832, p. 1; Letter Book 1, 1829-35, Joseph Smith, Collection, Church Archives, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah.

4.	Joseph Smith, History 1832, p. 1; Letter Book 1, 1829-35, Joseph Smith, Collection, Church Archives.

5.	History of the Church, 4:536; from a letter from Joseph Smith written at the request of John Wentworth and George Barstow, Nauvoo, Illinois, published in Times and Seasons, Mar. 1, 1842, p. 707.

6.	History of the Church, 4:536-37; from a letter from Joseph Smith written at the request of John Wentworth and George Barstow, Nauvoo, Illinois, published in Times and Seasons, Mar. 1, 1842, p. 707.


7.	The original First Presidency was composed of Joseph Smith as President and Sidney Rigdon and Jesse Gause as counselors. Some months after Jesse Gause became a member of the First Presidency, he left the Church. On March 18, 1833, Frederick G. Williams was set apart as a counselor in the First Presidency.

8.	History of the Church, 6:364; from a discourse given by Joseph Smith on May 12, 1844, in Nauvoo, Illinois; reported by Thomas Bullock.

9.	Postscript written by Joseph Smith on a letter from Oliver Cowdery to Church leaders in Jackson County, Missouri, Aug. 10, 1833, Kirtland, Ohio, Church Archives.

10.	History of the Church, 3:294; from a letter from Joseph Smith and others to Edward Partridge and the Church, Mar. 20, 1839, Liberty Jail, Liberty, Missouri.

11.	Letter from Emma Smith to Joseph Smith, Mar. 7, 1839, Quincy, Illinois; in Letter Book 2, 1837-43, p. 37, Joseph Smith, Collection, Church Archives.

12.	History of the Church, 4:437-38; punctuation modernized; from a letter from the Twelve Apostles to the "Brethren Scattered Abroad on the Continent of America," Oct. 12, 1841, Nauvoo, Illinois, published in Times and Seasons, Oct. 15, 1841, p. 569.

13.	In May 1831, shortly after the deaths of their own newborn twins, Joseph and Emma Smith adopted the newborn twins of Church members John and Julia Murdock. The Murdock twins were named Joseph and Julia. Sister Murdock had died in childbirth, and Brother Murdock, who now had five motherless children, asked the Smiths to care for the twins.

14.	History of the Church, 6:554; statement made by Joseph Smith on June 24, 1844, in Nauvoo, Illinois; reported by Dan Jones.

15.	Mary Isabella Horne, "Testimony of Sister M. Isabella Horne," Woman's Exponent, June 1910, p. 6.

16.	Letter from George W. Taggart to his brothers in New Hampshire, Sept. 10, 1843, Nauvoo, Illinois; in Albert Taggart, Correspondence, 1842-48 and 1860, Church Archives.

17.	Letter from William Clayton to Church members in Manchester, England, Dec. 10, 1840, Nauvoo, Illinois, Church Archives.

18.	Angus M. Cannon, in "Joseph, the Prophet," Salt Lake Herald Church and Farm Supplement, Jan. 12, 1895, p. 212.

19.	Brigham Young, Deseret News: Semi-Weekly, Sept. 15, 1868, p. 2.

20.	History of the Church, 3:304; from a letter from Joseph Smith and others to Edward Partridge and the Church, Mar. 20, 1839, Liberty Jail, Liberty, Missouri.

21.	See Doctrine and Covenants 132, section heading.

22.	Wilford Woodruff, statement made on Mar. 12, 1897, in Salt Lake City, Utah; in Journal History of The Church of Jesus Christ of Latter-day Saints, Mar. 12, 1897, p. 2.

23.	History of the Church, 6:621-22; from a directive from Willard Richards and John Taylor, June 27, 1844, Carthage, Illinois.

24.	Brigham Young, Deseret News, Aug. 27, 1862, p. 65.

At the time of the First Vision, Joseph Smith was living with his family in a log home in Palmyra, New York.

The Palmyra, New York, area. Many important events in early Church history occurred here, including the First Vision and the visits of Moroni to Joseph Smith.

The Sacred Grove about 1907. In the spring of 1820, young Joseph Smith went to this grove of trees near his home to pray to the Lord for guidance.

Emma Smith

Replica of the Peter Whitmer Sr. home in Fayette, New York. This reconstructed home stands on the site where the Prophet formally organized the Church on April 6, 1830.

Important sites in early Church history and the life of the Prophet Joseph Smith.
WISCONSIN
MICHIGAN
CANADA
VERMONT
NEW YORK
N. H.
IOWA
ILLINOIS
INDIANA
OHIO
PENNSYLVANIA
UNORGANIZED TERRITORY
MISSOURI
KENTUCKY
VIRGINIA
TENNESSEE
NORTH CAROLINA
ATLANTIC OCEAN
Mississippi River
Adam-ondi-Ahman
Far West
Liberty
Richmond
Independence
Nauvoo
Carthage
Quincy
Kirtland
Hiram
Sharon
Palmyra
Manchester
Fayette
Colesville
Harmony
New York City
Philadelphia
Washington, D.C.

The Kirtland Temple about 1900. This temple was built at great sacrifice by the Saints but had to be abandoned after persecution drove them from Kirtland.

Liberty Jail, where the Prophet Joseph Smith was imprisoned during the winter of 1838-39.

The Mansion House in Nauvoo. The Prophet Joseph Smith and his family moved into this home in August 1843.

The Nauvoo Temple in the mid-1840s. The temple was burned in 1848 after the Saints were forced to leave Nauvoo, and some of the walls were later destroyed by a tornado, leaving the remaining walls so weakened that they had to be razed.

Carthage Jail, where the Prophet Joseph Smith and his brother Hyrum were martyred on June 27, 1844.

"I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me."

;;;Chapter 1

The First Vision: The Father and the Son Appear to Joseph Smith

"I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other--This is My Beloved Son. Hear Him!"

From the Life of Joseph Smith

Following the death and resurrection of Jesus Christ, apostasy gradually became widespread. The Savior's Apostles were rejected and slain, His teachings were corrupted, and the priesthood of God was taken from the earth. The ancient prophet Amos had foretold a time of apostasy and spiritual darkness: "Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it" (Amos 8:11-12).

One of those seeking the word of the Lord that had been lost from the earth was Joseph Smith, a young man living in the rural township of Palmyra, New York, in 1820. Joseph was a strong and active young man with fair skin, light brown hair, and blue eyes, the fifth of eleven children in the family of Joseph Smith Sr. and Lucy Mack Smith. He worked long hours helping his father and older brothers fell trees and plant crops on his family's thickly wooded, hundred-acre farm. By his mother's account, he was "a remarkably quiet, well-disposed child,"1 who was "much more given to reflection and deep study" than any of his siblings.2 Young Joseph worked to help support his family and so was able to obtain only enough formal education to know the basics of reading, writing, and arithmetic.


During this time, a spirit of religious fervor was sweeping through the region of western New York where the Smith family lived. The Smiths, like many others, attended the revivals of the Christian denominations in the area. While some of his family members joined with one of the churches, Joseph did not. He later wrote about this time:

"My mind became seriously impressed with regard to the all important concerns for the welfare of my immortal soul, which led me to searching the scriptures, believing, as I was taught, that they contained the word of God. Thus applying myself to them and my intimate acquaintance with those of different denominations led me to marvel exceedingly, for I discovered that they did not adorn their profession by a holy walk and godly conversation agreeable to what I found contained in that sacred depository. This was a grief to my soul. . . .

"I pondered many things in my heart concerning the situation of the world of mankind--the contentions and divisions, the wickedness and abominations, and the darkness which pervaded the minds of mankind. My mind became exceedingly distressed, for I became convicted of my sins, and by searching the scriptures I found that mankind did not come unto the Lord, but that they had apostatized from the true and living faith, and there was no society or denomination that built upon the gospel of Jesus Christ as recorded in the New Testament, and I felt to mourn for my own sins and for the sins of the world."3

Young Joseph Smith's search for truth led him into a grove of trees to ask God for the wisdom he needed. In answer to his prayer, Heavenly Father and Jesus Christ appeared to him, opening the way for the restoration of the gospel in the latter days. This marvelous event is recounted in Joseph Smith's simple yet eloquent words.

Teachings of Joseph Smith

Joseph Smith's search for truth teaches that scripture study and sincere prayer invite revelation.


Joseph Smith--History 1:5, 7-13: "There was in the place where we lived an unusual excitement on the subject of religion. It commenced with the Methodists, but soon became general among all the sects in that region of country. Indeed, the whole district of country seemed affected by it, and great multitudes united themselves to the different religious parties, which created no small stir and division amongst the people, some crying, 'Lo, here!' and others, 'Lo, there!' Some were contending for the Methodist faith, some for the Presbyterian, and some for the Baptist. . . .

"I was at this time in my fifteenth year. My father's family was proselyted to the Presbyterian faith, and four of them joined that church, namely, my mother, Lucy; my brothers Hyrum and Samuel Harrison; and my sister Sophronia.

"During this time of great excitement my mind was called up to serious reflection and great uneasiness; but though my feelings were deep and often poignant, still I kept myself aloof from all these parties, though I attended their several meetings as often as occasion would permit. In process of time my mind became somewhat partial to the Methodist sect, and I felt some desire to be united with them; but so great were the confusion and strife among the different denominations, that it was impossible for a person young as I was, and so unacquainted with men and things, to come to any certain conclusion who was right and who was wrong.

"My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of both reason and sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others.

"In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be right, which is it, and how shall I know it?

"While I was laboring under the extreme difficulties caused by the contests of these parties of religionists, I was one day reading the Epistle of James, first chapter and fifth verse, which reads: If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

"Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did; for how to act I did not know, and unless I could get more wisdom than I then had, I would never know; for the teachers of religion of the different sects understood the same passages of scripture so differently as to destroy all confidence in settling the question by an appeal to the Bible.

"At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs, that is, ask of God. I at length came to the determination to 'ask of God,' concluding that if he gave wisdom to them that lacked wisdom, and would give liberally, and not upbraid, I might venture."4

Joseph Smith was delivered from the power of the enemy of all righteousness.

Joseph Smith--History 1:14-16: "So, in accordance with this, my determination to ask of God, I retired to the woods to make the attempt. It was on the morning of a beautiful, clear day, early in the spring of eighteen hundred and twenty. It was the first time in my life that I had made such an attempt, for amidst all my anxieties I had never as yet made the attempt to pray vocally.


"After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction.

"But, exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction--not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such marvelous power as I had never before felt in any being--just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me."5

Heavenly Father and Jesus Christ appeared to Joseph in answer to his humble prayer.

Joseph Smith--History 1:17-20: "It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other--This is My Beloved Son. Hear Him!

"My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)--and which I should join.

"I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: 'they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.'

"He again forbade me to join with any of them; and many other things did he say unto me, which I cannot write at this time. When I came to myself again, I found myself lying on my back, looking up into heaven. When the light had departed, I had no strength; but soon recovering in some degree, I went home. And as I leaned up to the fireplace, mother inquired what the matter was. I replied, 'Never mind, all is well--I am well enough off.' I then said to my mother, 'I have learned for myself that Presbyterianism is not true.' It seems as though the adversary was aware, at a very early period of my life, that I was destined to prove a disturber and an annoyer of his kingdom; else why should the powers of darkness combine against me? Why the opposition and persecution that arose against me, almost in my infancy?"6

When our testimonies are strong, persecution cannot cause us to deny what we know to be true.

Joseph Smith--History 1:21-26: "Some few days after I had this vision, I happened to be in company with one of the Methodist preachers, who was very active in the before mentioned religious excitement; and, conversing with him on the subject of religion, I took occasion to give him an account of the vision which I had had. I was greatly surprised at his behavior; he treated my communication not only lightly, but with great contempt, saying it was all of the devil, that there were no such things as visions or revelations in these days; that all such things had ceased with the apostles, and that there would never be any more of them.

"I soon found, however, that my telling the story had excited a great deal of prejudice against me among professors of religion, and was the cause of great persecution, which continued to increase; and though I was an obscure boy, only between fourteen and fifteen years of age, and my circumstances in life such as to make a boy of no consequence in the world, yet men of high standing would take notice sufficient to excite the public mind against me, and create a bitter persecution; and this was common among all the sects--all united to persecute me.

"It caused me serious reflection then, and often has since, how very strange it was that an obscure boy, of a little over fourteen years of age, and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, and in a manner to create in them a spirit of the most bitter persecution and reviling. But strange or not, so it was, and it was often the cause of great sorrow to myself.

"However, it was nevertheless a fact that I had beheld a vision. I have thought since, that I felt much like Paul, when he made his defense before King Agrippa, and related the account of the vision he had when he saw a light, and heard a voice; but still there were but few who believed him; some said he was dishonest, others said he was mad; and he was ridiculed and reviled. But all this did not destroy the reality of his vision. He had seen a vision, he knew he had, and all the persecution under heaven could not make it otherwise; and though they should persecute him unto death, yet he knew, and would know to his latest breath, that he had both seen a light and heard a voice speaking unto him, and all the world could not make him think or believe otherwise.

"So it was with me. I had actually seen a light, and in the midst of that light I saw two Personages, and they did in reality speak to me; and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me falsely for so saying, I was led to say in my heart: Why persecute me for telling the truth? I have actually seen a vision; and who am I that I can withstand God, or why does the world think to make me deny what I have actually seen? For I had seen a vision; I knew it, and I knew that God knew it, and I could not deny it, neither dared I do it; at least I knew that by so doing I would offend God, and come under condemnation.


"I had now got my mind satisfied so far as the sectarian world was concerned--that it was not my duty to join with any of them, but to continue as I was until further directed. I had found the testimony of James to be true--that a man who lacked wisdom might ask of God, and obtain, and not be upbraided."7

Suggestions for Study and Teaching

Consider these ideas as you study the chapter or as you prepare to teach. For additional help, see pages vii-xii.

--	Review pages 27-31. Think about how Joseph Smith provides an example for us as we seek answers to our questions. As you study his account of the First Vision, what do you learn about reading the scriptures? about pondering? about prayer?

--	Review page 32. Think about the truths Joseph Smith learned about God the Father and Jesus Christ when he received the First Vision. Why must each of us have a testimony of the First Vision?

--	When Joseph told others of the First Vision, many people became prejudiced against him and persecuted him (page 33). Why do you think people reacted in this way? Ponder Joseph's response to the persecution (pages 33-34). How can we follow his example when we face persecution or other trials?

--	When you first learned of the First Vision, what effect did the account have on you? What effect has it had on you since then? In what ways have you been strengthened as you have studied the account again in this chapter?

Related Scriptures: Isaiah 29:13-14; Joel 2:28-29; Amos 3:7; Mormon 9:7-9

Notes


1.	Lucy Mack Smith, "The History of Lucy Smith, Mother of the Prophet," 1845 manuscript, p. 72, Church Archives, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah. Lucy Mack Smith, the Prophet's mother, dictated her history, which includes much about the Prophet's life, to Martha Jane Knowlton Coray beginning in 1844 and continuing into 1845. Martha Coray referred to this early manuscript as "History rough manuscript." Later in 1845, Lucy Mack Smith, Martha Coray, and Martha's husband, Howard Coray, revised and expanded the earlier manuscript. The 1845 manuscript is titled "The History of Lucy Smith, Mother of the Prophet."This book quotes from the 1844-45 manuscript except in a few instances when the 1845 manuscript includes material that is not found in the 1844-45 manuscript.

2.	Lucy Mack Smith, "The History of Lucy Smith, Mother of the Prophet," 1844-45 manuscript, book 4, p. 1, Church Archives.

3.	Joseph Smith, History 1832, pp. 1-2; Letter Book 1, 1829-35, Joseph Smith, Collection, Church Archives.

4.	Joseph Smith--History 1:5, 7-13. On several occasions the Prophet Joseph Smith wrote or dictated detailed accounts of the First Vision. Quotations in this chapter are from the First Vision account first published in 1842 in "History of Joseph Smith," Times and Seasons, Mar. 15, 1842, pp. 726-28; Apr. 1, 1842, pp. 748-49; and later included in the Pearl of Great Price and published in the History of the Church, vol. 1, pp. 1-8. This is the official scriptural account. The Prophet Joseph Smith prepared this account in 1838 and 1839 with the help of his scribes.

5.	Joseph Smith--History 1:14-16.

6.	Joseph Smith--History 1:17-20.

7.	Joseph Smith--History 1:21-26.

"Never did any passage of scripture come with more power to the heart of man than this did at this time to mine."

;;;Chapter 2

God the Eternal Father

"The purposes of our God are great, His love unfathomable, His wisdom infinite, and His power unlimited; therefore, the Saints have cause to rejoice and be glad."

From the Life of Joseph Smith

Among Joseph Smith's progenitors were many who sought to know the true God in their day. Joseph's own parents were deeply spiritual, and although they did not find the full truth about God in the churches around them, they honored the Bible as God's word and made prayer a part of daily life. The Prophet's brother William recalled: "My father's religious habits were strictly pious and moral. . . . I was called upon to listen to prayers both night and morning. . . . My parents, father and mother, poured out their souls to God, the donor of all blessings, to keep and guard their children and keep them from sin and from all evil works. Such was the strict piety of my parents."1 William also said: "We always had family prayers since I can remember. I well remember father used to carry his spectacles in his vest pocket, . . . and when us boys saw him feel for his specs, we knew that was a signal to get ready for prayer, and if we did not notice it mother would say, 'William,' or whoever was the negligent one, 'get ready for prayer.' After the prayer we had a song we would sing; I remember part of it yet: 'Another day has passed and gone, We lay our garments by.' "2

This early spiritual training sank deep into young Joseph Smith's soul. When he became concerned about his eternal welfare and sought to know which church to join, he knew he could turn to God for answers:


"I learned in the scriptures that God was the same yesterday, today, and forever, that he was no respecter to persons, for he was God. For I looked upon the sun, the glorious luminary of the earth, and also the moon rolling in [its] majesty through the heavens and also the stars shining in their courses; and the earth also upon which I stood, and the beast of the field and the fowls of heaven and the fish of the waters; and also man walking forth upon the face of the earth in majesty and in the strength of beauty, [with] power and intelligence in governing the things which are so exceedingly great and marvelous, even in the likeness of him who created them.

"And when I considered upon these things my heart exclaimed, Well hath the wise man said it is a fool that saith in his heart there is no God [see Psalm 53:1]. My heart exclaimed, All these bear testimony and bespeak an omnipotent and omnipresent power, a Being who maketh laws and decreeth and bindeth all things in their bounds, who filleth eternity, who was and is and will be from all eternity to eternity. And when I considered all these things and that that Being seeketh such to worship him as worship him in spirit and in truth [see John 4:23], therefore I cried unto the Lord for mercy, for there was none else to whom I could go and obtain mercy."3

Joseph's faithful prayer for mercy and wisdom was answered with the First Vision. That vision gave the young Prophet far greater knowledge about God than any of the churches of his day possessed, knowledge that had been lost to the world for centuries. In the First Vision, Joseph learned for himself that the Father and the Son are individual beings, that Their power is greater than the power of evil, and that man is indeed fashioned in God's image--truths that are essential in understanding our actual relationship to our Father in Heaven.

Other revelations about the nature of God followed, including many that are now in our latter-day scriptures. As God's chosen instrument in restoring gospel truth to the world, the Prophet testified of God throughout his ministry. "I am going to inquire after God," he declared, "for I want you all to know Him, and to be familiar with Him. . . . You will then know that I am His servant; for I speak as one having authority."4

Teachings of Joseph Smith

God is the loving Father of all mankind and the source of all that is good.

"While one portion of the human race is judging and condemning the other without mercy, the Great Parent of the universe looks upon the whole of the human family with a fatherly care and paternal regard; He views them as His offspring, and without any of those contracted feelings that influence the children of men, causes 'His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.' [Matthew 5:45.]"5

"We admit that God is the great source and fountain from whence proceeds all good; that He is perfect intelligence, and that His wisdom is alone sufficient to govern and regulate the mighty creations and worlds which shine and blaze with such magnificence and splendor over our heads, as though touched with His finger and moved by His Almighty word. . . . The heavens declare the glory of a God, and the firmament showeth His handiwork [see Psalm 19:1]; and a moment's reflection is sufficient to teach every man of common intelligence, that all these are not the mere productions of chance, nor could they be supported by any power less than an Almighty hand."6

"God sees the secret springs of human action, and knows the hearts of all living."7

"The purposes of our God are great, His love unfathomable, His wisdom infinite, and His power unlimited; therefore, the Saints have cause to rejoice and be glad, knowing that 'this God is our God forever and ever, and He will be our Guide until death.' [Psalm 48:14.]"8

When we comprehend the character of God, we comprehend ourselves and know how to approach Him.


"There are but a very few beings in the world who understand rightly the character of God. The great majority of mankind do not comprehend anything, either that which is past, or that which is to come, as it respects their relationship to God. They do not know, neither do they understand the nature of that relationship; and consequently they know but little above the brute beast, or more than to eat, drink and sleep. This is all man knows about God or His existence, unless it is given by the inspiration of the Almighty.

"If a man learns nothing more than to eat, drink and sleep, and does not comprehend any of the designs of God, the beast comprehends the same things. It eats, drinks, sleeps, and knows nothing more about God; yet it knows as much as we, unless we are able to comprehend by the inspiration of Almighty God. If men do not comprehend the character of God, they do not comprehend themselves. I want to go back to the beginning, and so lift your minds into more lofty spheres and a more exalted understanding than what the human mind generally aspires to.

". . . The scriptures inform us that 'This is life eternal that they might know thee, the only true God, and Jesus Christ whom thou hast sent.' [John 17:3.]

"If any man does not know God, and inquires what kind of a being He is,--if he will search diligently his own heart--if the declaration of Jesus and the apostles be true, he will realize that he has not eternal life; for there can be eternal life on no other principle.

"My first object is to find out the character of the only wise and true God, and what kind of a being He is. . . .

"God Himself was once as we are now, and is an exalted man, and sits enthroned in yonder heavens! That is the great secret. If the veil were rent today, and the great God who holds this world in its orbit, and who upholds all worlds and all things by His power, was to make Himself visible,--I say, if you were to see Him today, you would see Him like a man in form--like yourselves in all the person, image, and very form as a man; for Adam was created in the very fashion, image and likeness of God, and received instruction from, and walked, talked and conversed with Him, as one man talks and communes with another. . . .

". . . Having a knowledge of God, we begin to know how to approach Him, and how to ask so as to receive an answer. When we understand the character of God, and know how to come to Him, He begins to unfold the heavens to us, and to tell us all about it. When we are ready to come to Him, He is ready to come to us."9

In the Godhead there are three separate and distinct personages.

Articles of Faith 1:1: "We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost."10

Joseph Smith taught the following in April 1843, later recorded in Doctrine and Covenants 130:22: "The Father has a body of flesh and bones as tangible as man's; the Son also; but the Holy Ghost has not a body of flesh and bones, but is a personage of Spirit. Were it not so, the Holy Ghost could not dwell in us."11

"I have always declared God to be a distinct personage, Jesus Christ a separate and distinct personage from God the Father, and that the Holy Ghost was a distinct personage and a Spirit: and these three constitute three distinct personages and three Gods."12

"That which is without body or parts is nothing. There is no other God in heaven but that God who has flesh and bones."13

The Godhead is in perfect unity, and God the Father presides.

"There is much said about God and the Godhead. . . . The teachers of the day say that the Father is God, the Son is God, and the Holy Ghost is God, and they are all in one body and one God. Jesus prayed that those that the Father had given him out of the world might be made one in them, as they were one [see John 17:11-23]. . . .

"Peter and Stephen testify that they saw the Son of Man standing on the right hand of God. Any person that had seen the heavens opened knows that there are three personages in the heavens who hold the keys of power, and one presides over all."14

"Everlasting covenant was made between three personages before the organization of this earth and relates to their dispensation of things to men on the earth. These personages . . . are called God the first, the Creator; God the second, the Redeemer; and God the third, the Witness or Testator."15

"[It is] the province of the Father to preside as the Chief or President, Jesus as the Mediator, and the Holy Ghost as the Testator or Witness. The Son [has] a tabernacle and so [does] the Father, but the Holy Ghost is a personage of spirit without tabernacle."16

"The scripture says, 'I and my Father are one' [John 10:30], and again that the Father, Son and Holy Ghost are one, and these three agree in the same thing [see 1 John 5:7-8]. So did the Savior pray to the Father, 'I pray not for the world, but for those whom ye gave me out of the world, that we might be one,' or to say, be of one mind in the unity of the faith [see John 17:9, 11]. But everyone being a different or separate person, so are God and Jesus Christ and the Holy Ghost separate persons, but they all agree in one or the selfsame thing."17

Suggestions for Study and Teaching

Consider these ideas as you study the chapter or as you prepare to teach. For additional help, see pages vii-xii.

--	Review pages 37-38, noting how young Joseph Smith saw evidence of an "omnipotent and omnipresent power" in the world around him. As you have observed the world around you, what have you seen that bears testimony of God?

--	Review the first section of the chapter (page 39), looking for teachings that reveal the character of God. How can these teachings help us "rejoice and be glad"?

--	Joseph Smith taught, "The Great Parent of the universe looks upon the whole of the human family with a fatherly care and paternal regard" (page 39). What are your thoughts and feelings as you ponder this statement?

--	Read the paragraph that begins at the bottom of page 39 and also the next paragraph. Why is it impossible to comprehend ourselves if we do not comprehend the character of God?

--	The Prophet Joseph Smith testified that God the Father, Jesus Christ, and the Holy Ghost are "three distinct personages." He also taught that They are one (page 42). In what ways are the members of the Godhead one? (For some examples, see page 42.)

--	In what ways can parents nurture children's love for their Heavenly Father? (For some examples, see page 37.)

Related Scriptures: John 8:17-19; Hebrews 1:1-3; 12:9; Moses 1:3-6, 39

Notes

1.	William Smith, Notes on Chambers' life of Joseph Smith, ca. 1875, Church Archives, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah.

2.	William Smith, interview by E. C. Briggs and J. W. Peterson, Oct. or Nov. 1893, originally published in Zion's Ensign (periodical published by the Reorganized Church of Jesus Christ of Latter Day Saints, now called Community of Christ); reprinted in Deseret Evening News, Jan. 20, 1894, p. 2; punctuation modernized.

3.	Joseph Smith, History 1832, pp. 2-3; Letter Book 1, 1829-35, Joseph Smith, Collection, Church Archives.

4.	History of the Church, 6:305; from a discourse given by Joseph Smith on Apr. 7, 1844, in Nauvoo, Illinois; reported by Wilford Woodruff, Willard Richards, Thomas Bullock, and William Clayton.

5.	History of the Church, 4:595; from "Baptism for the Dead," an editorial published in Times and Seasons, Apr. 15, 1842, p. 759; Joseph Smith was the editor of the periodical.

6.	History of the Church, 2:12, 14; paragraph divisions altered; from "The Elders of the Church in Kirtland, to Their Brethren Abroad," Jan. 22, 1834, published in Evening and Morning Star, Feb. 1834, p. 136; Mar. 1834, p. 142.

7.	History of the Church, 1:317; from a letter from Joseph Smith to William W. Phelps, Jan. 11, 1833, Kirtland, Ohio; this letter is incorrectly dated Jan. 14, 1833, in History of the Church.

8.	History of the Church, 4:185; from a letter from Joseph Smith and his counselors in the First Presidency to the Saints, Sept. 1840, Nauvoo, Illinois, published in Times and Seasons, Oct. 1840, p. 178.

9.	History of the Church, 6:303-5, 308; capitalization modernized; paragraph divisions altered; from a discourse given by Joseph Smith on Apr. 7, 1844, in Nauvoo, Illinois; reported by Wilford Woodruff, Willard Richards, Thomas Bullock, and William Clayton; see also the appendix in this book, page 562, item 3.

10.	Articles of Faith 1:1.


11.	Doctrine and Covenants 130:22; instructions given by Joseph Smith on Apr. 2, 1843, in Ramus, Illinois.

12.	History of the Church, 6:474; from a discourse given by Joseph Smith on June 16, 1844, in Nauvoo, Illinois; reported by Thomas Bullock.

13.	Quoted by William Clayton, reporting an undated discourse given by Joseph Smith in Nauvoo, Illinois; in L. John Nuttall, "Extracts from William Clayton's Private Book," p. 7, Journals of L. John Nuttall, 1857-1904, L. Tom Perry Special Collections, Brigham Young University, Provo, Utah; copy in Church Archives.

14.	History of the Church, 5:426; from a discourse given by Joseph Smith on June 11, 1843, in Nauvoo, Illinois; reported by Wilford Woodruff and Willard Richards.

15.	Quoted by William Clayton, reporting an undated discourse given by Joseph Smith in Nauvoo, Illinois; in L. John Nuttall, "Extracts from William Clayton's Private Book," pp. 10-11, Journals of L. John Nuttall, 1857-1904, L. Tom Perry Special Collections, Brigham Young University, Provo, Utah; copy in Church Archives.

16.	Quoted by William P. McIntire, reporting a discourse given by Joseph Smith in early 1841 in Nauvoo, Illinois; William Patterson McIntire, Notebook 1840-45, Church Archives. William McIntire made brief reports of several discourses given by Joseph Smith in Nauvoo in early 1841. This book quotes from four of these reports, none of which is dated.

17.	Quoted by George Laub, in compilation of excerpts from Joseph Smith's discourses, ca. 1845; George Laub, Reminiscences and Journal Jan. 1845-Apr. 1857, pp. 29-30, Church Archives.


In the First Vision, Joseph Smith learned for himself that the Father and the Son are individual beings and that man is fashioned in God's image--truths that are essential in understanding our actual relationship to our Father in Heaven.

"Having a knowledge of God, we begin to know how to approach Him, and how to ask so as to receive an answer."

;;;Chapter 3

Jesus Christ, the Divine Redeemer of the World

"Salvation could not come to the world without the mediation of Jesus Christ."

From the Life of Joseph Smith

Years before Joseph Smith was born, his paternal grandfather felt inspired that something would happen in his family that "would revolutionize the world."1 Joseph Smith's history records: "My grandfather, Asael Smith, long ago predicted that there would be a prophet raised up in his family, and my grandmother was fully satisfied that it was fulfilled in me. My grandfather Asael died in East Stockholm, St. Lawrence county, New York, after having received the Book of Mormon, and read it nearly through; and he declared that I was the very Prophet that he had long known would come in his family."2

As the Prophet of the Restoration, one of Joseph Smith's most important roles was to testify of Jesus Christ. He was blessed to enjoy a personal knowledge of the divinity of Jesus Christ and to understand His role as the Redeemer of the world. This knowledge began with the First Vision, in which young Joseph saw Heavenly Father and Jesus Christ and heard the Father declare, "This is My Beloved Son. Hear Him!" (Joseph Smith--History 1:17). In this sacred experience, Joseph was privileged to receive instruction from the Savior of the world.

Nearly twelve years later, on February 16, 1832, the Prophet was translating the Bible, with Sidney Rigdon as his scribe, in the home of John Johnson in Hiram, Ohio. After the Prophet translated John 5:29, which describes the resurrection of those who are good and those who are evil, a vision was opened to Joseph and Sidney, and they saw and conversed with the Savior:


"By the power of the Spirit our eyes were opened and our understandings were enlightened, so as to see and understand the things of God--even those things which were from the beginning before the world was, which were ordained of the Father, through his Only Begotten Son, who was in the bosom of the Father, even from the beginning; of whom we bear record; and the record which we bear is the fulness of the gospel of Jesus Christ, who is the Son, whom we saw and with whom we conversed in the heavenly vision. . . .

"And we beheld the glory of the Son, on the right hand of the Father, and received of his fulness; and saw the holy angels, and them who are sanctified before his throne, worshiping God, and the Lamb, who worship him forever and ever.

"And now, after the many testimonies which have been given of him, this is the testimony, last of all, which we give of him: That he lives!

"For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father--that by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God" (D&C 76:12-14, 20-24).

Joseph Smith saw the Savior again on April 3, 1836. The Prophet and Oliver Cowdery had retired to the west pulpit in the Kirtland Temple. They bowed themselves in solemn prayer, after which the Savior appeared before them. The Prophet declared:

"The veil was taken from our minds, and the eyes of our understanding were opened. We saw the Lord standing upon the breastwork of the pulpit, before us; and under his feet was a paved work of pure gold, in color like amber. His eyes were as a flame of fire; the hair of his head was white like the pure snow; his countenance shone above the brightness of the sun; and his voice was as the sound of the rushing of great waters, even the voice of Jehovah, saying: I am the first and the last; I am he who liveth, I am he who was slain; I am your advocate with the Father" (D&C 110:1-4).

From such experiences, the Prophet gained firsthand knowledge and became a special witness of the divinity of the Savior.

Teachings of Joseph Smith

In all dispensations, God's people have relied on the Atonement of Christ for the remission of their sins.

"Salvation could not come to the world without the mediation of Jesus Christ."3

"God . . . prepared a sacrifice in the gift of His own Son, who should be sent in due time to prepare a way, or open a door through which man might enter into the Lord's presence, whence he had been cast out for disobedience. From time to time these glad tidings were sounded in the ears of men in different ages of the world down to the time of Messiah's coming.

"By faith in this atonement or plan of redemption, Abel offered to God a sacrifice that was accepted, which was the firstlings of the flock. Cain offered of the fruit of the ground, and was not accepted, because he could not do it in faith; he could have no faith, or could not exercise faith contrary to the plan of heaven. It must be shedding the blood of the Only Begotten to atone for man, for this was the plan of redemption, and without the shedding of blood was no remission. And as the sacrifice was instituted for a type by which man was to discern the great Sacrifice which God had prepared, to offer a sacrifice contrary to that, no faith could be exercised, because redemption was not purchased in that way, nor the power of atonement instituted after that order; consequently Cain could have no faith; and whatsoever is not of faith, is sin. But Abel offered an acceptable sacrifice, by which he obtained witness that he was righteous, God Himself testifying of his gifts [see Hebrews 11:4].


"Certainly, the shedding of the blood of a beast could be beneficial to no man, except it was done in imitation, or as a type, or explanation of what was to be offered through the gift of God Himself--and this performance done with an eye looking forward in faith on the power of that great Sacrifice for a remission of sins. . . .

". . . We cannot believe that the ancients in all ages were so ignorant of the system of heaven as many suppose, since all that were ever saved, were saved through the power of this great plan of redemption, as much before the coming of Christ as since; if not, God has had different plans in operation (if we may so express it), to bring men back to dwell with Himself. And this we cannot believe, since there has been no change in the constitution of man since he fell; and the ordinance or institution of offering blood in sacrifice was only designed to be performed till Christ was offered up and shed His blood--as said before--that man might look forward in faith to that time. . . .

"That the offering of sacrifice was only to point the mind forward to Christ, we infer from these remarkable words of Jesus to the Jews: 'Your Father Abraham rejoiced to see my day: and he saw it, and was glad' [John 8:56]. So, then, because the ancients offered sacrifice it did not hinder their hearing the Gospel; but served, as we said before, to open their eyes, and enable them to look forward to the time of the coming of the Savior, and rejoice in His redemption. . . . We conclude that whenever the Lord revealed Himself to men in ancient days, and commanded them to offer sacrifice to Him, that it was done that they might look forward in faith to the time of His coming, and rely upon the power of that atonement for a remission of their sins. And this they have done, thousands who have gone before us, whose garments are spotless, and who are, like Job, waiting with an assurance like his, that they will see Him in the latter day upon the earth, even in their flesh [see Job 19:25-26].

"We may conclude, that though there were different dispensations, yet all things which God communicated to His people were calculated to draw their minds to the great object, and to teach them to rely upon God alone as the author of their salvation, as contained in His law."4

Because Jesus Christ rose from the dead, all mankind will be resurrected.

"The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it. But in connection with these, we believe in the gift of the Holy Ghost, the power of faith, the enjoyment of the spiritual gifts according to the will of God, the restoration of the house of Israel, and the final triumph of truth."5

" 'As in Adam all die, even so in Christ shall all be made alive;' all shall be raised from the dead [1 Corinthians 15:22]. The Lamb of God hath brought to pass the resurrection, so that all shall rise from the dead."6

"God has appointed a day in which He will judge the world, and this He has given an assurance of in that He raised up His Son Jesus Christ from the dead--the point on which the hope of all who believe the inspired record is founded for their future happiness and enjoyment; because, 'If Christ be not risen,' said Paul to the Corinthians, 'your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ have perished' [1 Corinthians 15:17-18]. . . .

"Christ Himself has assuredly risen from the dead; and if He has risen from the dead, He will, by His power, bring all men to stand before Him: for if He has risen from the dead the bands of the temporal death are broken that the grave has no victory. If then, the grave has no victory, those who keep the sayings of Jesus and obey His teachings have not only a promise of a resurrection from the dead, but an assurance of being admitted into His glorious kingdom; for, He Himself says, 'Where I am there also shall my servant be' [John 12:26]."7


"Those who have died in Jesus Christ may expect to enter into all that fruition of joy when they come forth, which they possessed or anticipated here. . . . I am glad I have the privilege of communicating to you some things which, if grasped closely, will be a help to you when earthquakes bellow, the clouds gather, the lightnings flash, and the storms are ready to burst upon you like peals of thunder. Lay hold of these things and let not your knees or joints tremble, nor your hearts faint; and then what can earthquakes, wars and tornadoes do? Nothing. All your losses will be made up to you in the resurrection, provided you continue faithful. By the vision of the Almighty I have seen it. . . .

"God has revealed His Son from the heavens and the doctrine of the resurrection also; and we have a knowledge that those we bury here God will bring up again, clothed upon and quickened by the Spirit of the great God; and what mattereth it whether we lay them down, or we lay down with them, when we can keep them no longer? Let these truths sink down in our hearts, that we may even here begin to enjoy that which shall be in full hereafter."8

Through the Atonement of Christ and obedience to the gospel, we can become joint heirs with Jesus Christ.

"I believe in the Divinity of Jesus Christ, and that He died for the sins of all men, who in Adam had fallen."9

Articles of Faith 1:3: "We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel."10

"After God had created the heavens and the earth, he came down and on the sixth day said, 'Let us make man in our own image.' In whose image? In the image of the Gods created they them, male and female, innocent, harmless, and spotless, bearing the same character and the same image as the Gods [see Genesis 1:26-27]. And when man fell he did not lose his image, but his character still retained the image of his Maker. Christ, who is the image of man, is also the express image of his Father's person [see Hebrews 1:3]. . . . Through the atonement of Christ and the resurrection, and obedience to the gospel, we shall again be conformed to the image of his Son, Jesus Christ [see Romans 8:29]; then we shall have attained to the image, glory, and character of God."11


"The Father of our spirits [provided] a sacrifice for His creatures, a plan of redemption, a power of atonement, a scheme of salvation, having as its great objects, the bringing of men back into the presence of the King of heaven, crowning them in the celestial glory, and making them heirs with the Son to that inheritance which is incorruptible, undefiled, and which fadeth not away."12

"The scripture says those who will obey the commandments shall be heirs of God and joint heirs with Jesus Christ. . . . 'The Spirit itself beareth witness with our spirit that we are the children of God, and if children, then heirs of God, and joint heirs with Jesus Christ, if so be that we suffer with him in the flesh that we may be also glorified together.' [See Romans 8:16-17.]"13

"How consoling to the mourners when they are called to part with a husband, wife, father, mother, child, or dear relative, to know that, although the earthly tabernacle is laid down and dissolved, they shall rise again to dwell in everlasting burnings in immortal glory, not to sorrow, suffer, or die any more, but they shall be heirs of God and joint heirs with Jesus Christ."14

Jesus Christ is perfect, pure, and holy, and He has called us to be like Him.

"Who, among all the Saints in these last days, can consider himself as good as our Lord? Who is as perfect? Who is as pure? Who is as holy as He was? Are they to be found? He never transgressed or broke a commandment or law of heaven--no deceit was in His mouth, neither was guile found in His heart. . . . Where is one like Christ? He cannot be found on earth."15

"The creature was made subject to vanity, not willingly, but Christ subjected the same in hope [see Romans 8:20]--all are subjected to vanity while they travel through the crooked paths and difficulties which surround them. Where is the man that is free from vanity? None ever were perfect but Jesus; and why was He perfect? Because He was the Son of God, and had the fullness of the Spirit, and greater power than any man."16


"When still a boy [Jesus Christ] had all the intelligence necessary to enable Him to rule and govern the kingdom of the Jews, and could reason with the wisest and most profound doctors of law and divinity, and make their theories and practice to appear like folly compared with the wisdom He possessed."17

"The commandments of our Lord, we hope are constantly revolving in your hearts, teaching you, not only His will in proclaiming His Gospel, but His meekness and perfect walk before all, even in those times of severe persecutions and abuse which were heaped upon Him by a wicked and adulterous generation. Remember, brethren, that He has called you unto holiness; and need we say, to be like Him in purity? How wise, how holy; how chaste, and how perfect, then, you ought to conduct yourselves in His sight; and remember, too, that His eyes are continually upon you."18

"When we reflect upon the holiness and perfections of our great Master, who has opened a way whereby we may come unto him, even by the sacrifice of himself, our hearts melt within us for his condescension. And when we reflect also, that he has called us to be perfect in all things, that we may be prepared to meet him in peace when he comes in his glory with all the holy angels, we feel to exhort our brethren with boldness, to be humble and prayerful, to walk indeed as children of the light and of the day, that they may have grace to withstand every temptation, and to overcome every evil in the worthy name of our Lord Jesus Christ. For be assured, brethren, that the day is truly near when the Master of the house will rise up and shut the door, and none but such as have on a wedding garment will be permitted to enjoy a seat at the marriage supper! [See Matthew 22:1-14.]"19

Suggestions for Study and Teaching

Consider these ideas as you study the chapter or as you prepare to teach. For additional help, see pages vii-xii.

--	Review the accounts of Joseph Smith's visions of the Savior (pages 45-47). What are your thoughts and feelings as you ponder these experiences?

--	Anciently, animal sacrifices helped the Lord's people "open their eyes, and . . . look forward to the time of the coming of the Savior, and rejoice in His redemption" (page 49). What are some things that help you look to the Savior today?

--	Read the paragraph that begins at the bottom of page 49. Note that in this statement, an appendage is something that is connected to something of greater importance, such as a branch that is connected to the trunk of a tree. Why do you think the testimonies of the apostles and prophets concerning the Savior's Atonement and Resurrection are the "fundamental principles of our religion"? How might you approach your service at home and in the Church if you remember that all other things are appendages to these principles?

--	Review the Prophet Joseph's teachings about the resurrection (pages 49-51). What comfort do you receive from knowing that "all your losses will be made up to you in the resurrection, provided you continue faithful"? In what ways can a knowledge of the resurrection help us "begin to enjoy that which shall be in full hereafter"?

--	As you review pages 52-53, ponder what the Savior has done so we can become joint heirs with Him. Consider ways you can show Him your gratitude for His atoning sacrifice.

--	On pages 53-54, the Prophet Joseph Smith mentions many of the Savior's attributes. What other attributes do you think of when you ponder the life and mission of the Savior? Think about something you can do to become more like Him.

Related Scriptures: Isaiah 53:1-12; 2 Nephi 9:5-26; D&C 20:21-29

Notes

1.	Reported by George A. Smith, Deseret News, Aug. 12, 1857, p. 183.

2.	History of the Church, 2:443; from "History of the Church" (manuscript), book B-1, addenda, p. 5, Church Archives, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah.

3.	History of the Church, 5:555; from a discourse given by Joseph Smith on Aug. 27, 1843, in Nauvoo, Illinois; reported by Willard Richards and William Clayton.

4.	History of the Church, 2:15-17; punctuation modernized; paragraph divisions altered; from "The Elders of the Church in Kirtland, to Their Brethren Abroad," Jan. 22, 1834, published in Evening and Morning Star, Mar. 1834, p. 143.

5.	History of the Church, 3:30; from an editorial published in Elders' Journal, July 1838, p. 44; Joseph Smith was the editor of the periodical.

6.	History of the Church, 6:366; from a discourse given by Joseph Smith on May 12, 1844, in Nauvoo, Illinois; reported by Thomas Bullock.

7.	History of the Church, 2:18-19; paragraph divisions altered; from "The Elders of the Church in Kirtland, to Their Brethren Abroad," Jan. 22, 1834, published in Evening and Morning Star, Mar. 1834, p. 144.

8.	History of the Church, 5:361-62; paragraph divisions altered; from a discourse given by Joseph Smith on Apr. 16, 1843, in Nauvoo, Illinois; reported by Wilford Woodruff and Willard Richards.

9.	History of the Church, 4:78; from a letter from Matthew L. Davis to Mary Davis, Feb. 6, 1840, Washington, D.C., reporting a discourse given by Joseph Smith on Feb. 5, 1840, in Washington, D.C.

10.	Articles of Faith 1:3.

11.	Quoted by James Burgess, in compilation of excerpts from Joseph Smith's discourses; James Burgess, Journals, 1841-48, vol. 2, Church Archives.

12.	History of the Church, 2:5; from "The Elders of the Church in Kirtland, to Their Brethren Abroad," Jan. 22, 1834, published in Evening and Morning Star, Feb. 1834, p. 135.

13.	Quoted by George Laub, in compilation of excerpts from Joseph Smith's discourses, ca. 1845; George Laub, Reminiscences and Journal Jan. 1845-Apr. 1857, p. 31, Church Archives.

14.	History of the Church, 6:306; from a discourse given by Joseph Smith on Apr. 7, 1844, in Nauvoo, Illinois; reported by Wilford Woodruff, Willard Richards, Thomas Bullock, and William Clayton.

15.	History of the Church, 2:23; from "The Elders of the Church in Kirtland, to Their Brethren Abroad," Jan. 22, 1834, published in Evening and Morning Star, Apr. 1834, p. 152.

16.	History of the Church, 4:358; from a discourse given by Joseph Smith on May 16, 1841, in Nauvoo, Illinois; reported in Times and Seasons, June 1, 1841, pp. 429-30.

17.	History of the Church, 6:608; from instructions given by Joseph Smith on June 27, 1844, in Carthage Jail, Carthage, Illinois; reported by Cyrus H. Wheelock.

18.	History of the Church, 2:13; from "The Elders of the Church in Kirtland, to Their Brethren Abroad," Jan. 22, 1834, published in Evening and Morning Star, Mar. 1834, p. 142.


19.	Letter from Joseph Smith and high priests to the brethren in Geneseo, New York, Nov. 23, 1833, Kirtland, Ohio, Church Archives.

The Savior appeared to Joseph Smith and Oliver Cowdery in the Kirtland Temple. "The veil was taken from our minds," Joseph said, "and the eyes of our understanding were opened. We saw the Lord standing upon the breastwork of the pulpit."

"The Lamb of God hath brought to pass the resurrection, so that all shall rise from the dead."

"When we reflect upon the holiness and perfections of our great Master, . . . our hearts melt within us for his condescension."

;;;Chapter 4

The Book of Mormon: Keystone of Our Religion

"I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion."

From the Life of Joseph Smith

More than three years had passed since the morning in 1820 when Joseph Smith had prayed to know which church he should join. The young Prophet was now 17 years old, and he desired to know his standing before God and to receive forgiveness. On the night of September 21, 1823, Joseph retired to his attic bedroom in his family's log home in Palmyra, New York, but he stayed awake after the others in the room had gone to sleep, earnestly praying to know more about God's purposes for him. "I betook myself to prayer and supplication to Almighty God," he said, "for forgiveness of all my sins and follies, and also for a manifestation to me, that I might know of my state and standing before him; for I had full confidence in obtaining a divine manifestation, as I previously had one" (Joseph Smith--History 1:29).

In answer to his prayer, Joseph saw a light appear in his room that grew brighter and brighter until the room was "lighter than at noonday." A heavenly messenger appeared at his bedside, standing in the air, wearing a robe of "exquisite whiteness." (Joseph Smith--History 1:30-31.) This messenger was Moroni, the last Nephite prophet, who centuries earlier had buried the plates upon which the Book of Mormon was written and who now held the keys pertaining to this sacred record (see D&C 27:5). He had been sent to tell Joseph that God had forgiven his sins1 and had a great work for him to do. As part of this work, Joseph was to go to a nearby hill, where a sacred record, written on gold plates, was deposited. This record was written by prophets who had lived anciently upon the American continent. By the gift and power of God, Joseph was to translate the record and bring it forth to the world.

The next day, Joseph went to the hill where the Book of Mormon plates were buried. There he met Moroni and saw the plates, but was told that he would not receive them for four years. He was to begin an important period of preparation that would make him equal to the sacred task of translating the Book of Mormon. Joseph returned to the hill each September 22 for the next four years to receive further instructions from Moroni. (See Joseph Smith--History 1:33-54.) During these years, he also received "many visits from the angels of God unfolding the majesty and glory of the events that should transpire in the last days."2

This period of preparation also brought the blessing of marriage into the Prophet's life. In January 1827, he married Emma Hale, whom he had met while he was working in Harmony, Pennsylvania. Emma would be an important help to the Prophet throughout his ministry. On September 22, 1827, she went with him to the hill and waited nearby while Moroni delivered the plates into the Prophet's hands.

With the sacred record in his possession, Joseph soon discovered why Moroni had warned him to protect the plates (see Joseph Smith--History 1:59-60). A local mob began harassing the Prophet, making repeated efforts to steal the plates. On a wintry day in December 1827, hoping to find a place to work in peace, Joseph and Emma left the Smith family home to seek refuge with Emma's parents in Harmony. There the Prophet began the work of translation. The following February, Martin Harris, a friend of the Smiths from Palmyra, was inspired to go to Harmony to help the Prophet. With Martin as his scribe, Joseph moved forward with the translation of the sacred record.

The results of the Prophet's work would later be published as the Book of Mormon. This remarkable book, containing the fulness of the gospel, stands as a testimony of the truthfulness of The Church of Jesus Christ of Latter-day Saints and the prophetic mission of Joseph Smith.

Teachings of Joseph Smith

The Book of Mormon was translated by the gift and power of God.

In response to the question, "How and where did you obtain the Book of Mormon?" Joseph Smith responded: "Moroni, who deposited the plates in a hill in Manchester, Ontario county, New York, being dead and raised again therefrom, appeared unto me, and told me where they were, and gave me directions how to obtain them. I obtained them, and the Urim and Thummim with them, by the means of which I translated the plates; and thus came the Book of Mormon."3

"I was [told by Moroni] where were deposited some plates on which were engraven an abridgment of the records of the ancient Prophets that had existed on this continent. . . . These records were engraven on plates which had the appearance of gold; each plate was six inches wide and eight inches long, and not quite so thick as common tin. They were filled with engravings, in Egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small, and beautifully engraved. The whole book exhibited many marks of antiquity in its construction, and much skill in the art of engraving. With the records was found a curious instrument, which the ancients called 'Urim and Thummim,' which consisted of two transparent stones set in the rim of a bow fastened to a breast plate. Through the medium of the Urim and Thummim I translated the record by the gift and power of God."4

"By the power of God I translated the Book of Mormon from hieroglyphics, the knowledge of which w