Podcast appearances and mentions of Joseph F Smith

Joseph Smith's Vision of the Celestial Kingdom; Joseph F. Smith's Vision of the Spirit World (D&C 137–138) by Mike Parker (Mike Parker is a long-time FAIR member who has graciously allowed us to use materials he originally prepared for the Hurricane Utah Adult Religion Class. The scripture passages covered in his lessons don't conform exactly to the Come, Follow Me reading schedule, so they will be shared here where they fit best.) Class Notes Additional Reading and Videos Joseph Smith, Journal, 21 January 1836 (pp. 136–37); recorded by Warren Parrish. Read the original entry in Joseph's journal that was canonized in 1976 and became Doctrine and Covenants Section 137 in 1981. Joseph F. Smith, “Status of Children in the Resurrection,” Improvement Era 21, no. 7 (May 1918): 567–74. In this address given in the Salt Lake Temple—given only eight months before his vision that is now section 138—President Smith taught about the status of the spirits of children who die and how they will be resurrected. George S. Tate, “‘The Great World of the Spirits of the Dead': Death, the Great War, and the 1918 Influenza Pandemic as Context for Doctrine and Covenants 138,” BYU Studies 46, no. 1 (2007): 4–40. Tate gives the historical background and context in which Joseph F. Smith received his vision of the redemption of the dead. Mary Jane Woodger, “From Obscurity to Scripture: Joseph F. Smith's Vision of the Redemption of the Dead,” in You Shall Have My Word: Exploring the Text of the Doctrine and Covenants, ed. Scott C. Esplin, Richard O. Cowan, and Rachel Cope (Provo, UT: Religious Studies Center at Brigham Young University / Salt Lake City: Deseret Book, 2012), 234–54. Mike Parker is a business and marketing analyst with over twenty years' experience in the financial services and cellular telephone industries. He holds a bachelor's degree in Business Administration with an emphasis in Management Information Systems from Dixie State University (now Utah Tech University) of St George, Utah. He also has eight years' experience in corporate training and currently teaches an adult religion class in southern Utah. Mike and his wife, Denise, have three children. The post Come, Follow Me with FAIR – Doctrine and Covenants 137–138 – Mike Parker appeared first on FAIR.

Today's short episode introduces you a little bit to the amazing man who received D&C 138 - Joseph F. Smith.  Faithful, tough, and true blue, through and through! 

The Spirit World is Already Here by Autumn Dickson We have the opportunity to read two revelations this week. Despite the different times in which they were given, the two revelations were placed together in the Doctrine and Covenants, and they hold more power in that manner. The first recorded vision was received by Joseph Smith, and the second recorded vision was given to Joseph F. Smith. I want to share a couple of verses from the section given to Joseph F. Smith regarding the spirit world. Doctrine and Covenants 138:22-24 22 Where these (the wicked, unrepentant, rebellious) were, darkness reigned, but among the righteous there was peace; 23 And the saints rejoiced in their redemption, and bowed the knee and acknowledged the Son of God as their Redeemer and Deliverer from death and the chains of hell. 24 Their countenances shone, and the radiance from the presence of the Lord rested upon them, and they sang praises unto his holy name. These verses talk about the spirit world on the other side of the veil. It gives us a glimpse into what life holds depending on how you chose to live your life and how those choices affected who you became. Taking the time to imagine what it will be like is powerful, especially when you've lost someone you love. But rather than read it from the perspective of the spirit world, I want you to read it again as if it's speaking about where we dwell now. Despite its insight into the spirit world, it can also be a very accurate description of the mortal life we're living in. In the fallen mortality where we dwell, there are people who want nothing to do with the Savior and His gospel. There are many who want the exact opposite of what He stands for and believe the Savior to be oppressive. In those specific places and hearts, darkness reigns. God doesn't necessarily send darkness or make their world terrible; it's what they've invited into their lives. Important tangent here. This gets slightly tricky because I don't believe all non-Christians are dark people. Rather, I believe that at any given moment, we are inviting or shunning darkness. There are a lot of people who accept so much of Christ's gospel even if they do not yet accept Him personally. They have invited portions of light into their lives by living their lives in a Christlike manner. So not immediately accepting Christ doesn't mean you live in utter darkness and allow it to reign over you. I do believe they're missing out on light, but that doesn't mean I assume they are voluntarily inviting darkness to rule their lives. Let's keep going on with reading the description of the spirit world and mortality.. So there are people who don't want Christ and voluntarily shun Him. They want the darkness. They like it. They don't see any reason to change. In other places, sometimes very nearby, there are Saints who are living in the same space but find themselves rejoicing in their redemption. They love the Savior and trust Him. They acknowledge Him and worship Him. Then, of course, there is a whole spectrum between these groups of people. Even on that spectrum, we're finding ourselves moving back and forth depending on what we're inviting and focusing on. Despite the fact that we can find people all along that spectrum, I want to bring your attention to one other grouping: there are Saints who are trying to live the gospel but still have not found the reason to rejoice. They don't always feel hope or peace. They don't feel the radiance of the Lord shining down on them. We believe in Christ and the gospel, but have we found salvation? We read this in Alma. Alma 34:31 Yea, I would that ye would come forth and harden not your hearts any longer; for behold, now is the time and the day of your salvation; and therefore, if ye will repent and harden not your hearts, immediately shall the great plan of redemption be brought about unto you. Immediately. Not just in the spirit world. Immediately. If you truly find Christ, the plan of redemption is brought immediately. Today can be the day of your salvation if you repent and don't harden your heart. Immediately, you can find yourself in the same state as those dwelling in spirit paradise. You can rejoice in the Redeemer who freed you from hell and any aspects of it that you may still be clinging to. The radiance of the presence of the Lord can shine upon you. If you do not yet feel these aspects of salvation, I have a small warning for you. Dying and going to the other side does not immediately bring about those feelings. Dying has very little to do with it. Experiencing spiritual paradise stems from your relationship with Christ. Dying happens somewhere along the way for good reason, but experiencing salvation doesn't necessarily wait for death. It's just waiting for you. When was the last time you let yourself rejoice in Christ? When was the last time you chose to trust Him so deeply that it swallowed up your pain and carried it for a while? When was the last time you chose gratitude for His promises even if you couldn't choose gratitude for what was directly going on in your life? Spiritual paradise is a choice, not just a destination on the other side. What happens there is just a continuation of what happens here. You don't change on the other side unless you go through the same process of changing that you have to experience on this side. I love the verse from Alma 34 because it doesn't say, “Follow the Law of Moses perfectly and then you will experience salvation immediately.” It says, “Repent and soften your heart and then you will experience salvation immediately.” Change! Soften! Trust! He loves you and is mighty to save. When you find it within yourself to say, “I'm going to try putting weight on these promises,” you'll find solid ground. Even if everything comes to disaster in mortality, there is solid ground in Christ. I testify that trusting Christ and taking Him at His word was one of the most joyful decisions I ever made. Though I obviously fluctuate in that trust as I move about life, continually spending time with Him every day has made that trust more consistent. Spending time with Him every day has forced me to remember His promises. As I've moved about my daily life and run into new challenges and all of the pitfalls of mortality, I have found rejoicing alongside my pain. It didn't come from living the gospel more perfectly; it came from trusting Him more perfectly. I testify that spirit paradise or allowing darkness to reign are choices we make on a daily basis; they're not just destinations in the spirit world. I testify that the day of your salvation, the day you find rejoicing in Christ, can be today, and you don't even have to die in order to find it. You just have to trust. Autumn Dickson was born and raised in a small town in Texas. She served a mission in the Indianapolis Indiana mission. She studied elementary education but has found a particular passion in teaching the gospel. Her desire for her content is to inspire people to feel confident, peaceful, and joyful about their relationship with Jesus Christ and to allow that relationship to touch every aspect of their lives. Autumn was the recipient of FAIR's 2024 John Taylor Defender of the Faith Award. The post Come, Follow Me with FAIR – Doctrine and Covenants 137–138 – Part 1 – Autumn Dickson appeared first on FAIR.

December 1–7: “The Vision of the Redemption of the Dead”Doctrine and Covenants 137–138The revelations recorded in Doctrine and Covenants 137 and 138 are separated by more than 80 years and 1,500 miles (2,400 km). Section 137 was received by the Prophet Joseph Smith in 1836 in the Kirtland Temple, and section 138 was received by Joseph F. Smith, sixth President of the Church, in 1918 in Salt Lake City. But doctrinally, these two visions belong side by side. They both answer questions that many people—including God's prophets—have about life after death. Ideas for Teaching ChildrenDoctrine and Covenants 137:5–10⁠; 138:18–35All Heavenly Father's children will have the chance to hear the gospel.Doctrine and Covenants 138:1–11When I ponder the scriptures, the Holy Ghost can help me understand them.You're listening to Come Follow Me Kids!A Come Follow Me Podcast for Primary Kids of The Church of Jesus Christ of Latter-Day Saints.We are an interactive game play podcast for kids. Children will learn shout the scriptures while playing games that go with the Come Follow Me Lessons from the church.This year we are studying the Doctrine and Covenants. If you are looking for a Doctrine and Covenants Podcast for Primary Kids, look no further! Our podcast is called Come Follow Me Kids. Come Follow Me for kids that are primary aged 2-12 in the Church or Jesus Christ of Latter-Day Saints. We follow the come follow me manual from the church but are not officially affiliated in any way. Some audio segments come from the friend magazine and other church sources. On this podcast we play interactive games while learning about the gospel and atonement of Jesus Christ.If your children would like to be guests on this podcast or to receive a baptism shout out, please email us at their info at comefollowmekidspodcast@gmail.com 

What really happens when we die?

Doctrina y Convenios 137–138 1 – 7 diciembre: “La visión de la redención de los muertos” A las revelaciones que están registradas en Doctrina y Convenios 137 y 138 las separa un período de más de ochenta años y una distancia de más de 2400 kilómetros (1500 millas). La sección 137 fue recibida por el profeta José Smith en 1836 en el Templo de Kirtland, y la sección 138 fue recibida por Joseph F. Smith, el sexto Presidente de la Iglesia, en 1918 en Salt Lake City. Pero en cuanto a doctrina, las dos visiones son muy semejantes. Ambas responden preguntas que muchas personas, incluso profetas de Dios, tienen sobre la vida después de la muerte. José Smith se preguntaba sobre el destino de su hermano Alvin, que había fallecido sin haber sido bautizado. Joseph F. Smith, que había perdido a ambos padres y a trece hijos por muertes prematuras o inesperadas, a menudo pensaba en el mundo de los espíritus y se preguntaba sobre la predicación del Evangelio allí. La sección 137 arroja algo de luz preliminar en cuanto al destino de los hijos de Dios en la vida venidera, y la sección 138 descorre aún más el velo. Juntas, ambas revelaciones testifican del “grande y maravilloso amor manifestado por el Padre y el Hijo” (Doctrina y Convenios 138:3).

The end of Doctrine and Covenants is a real highlight with Joseph F. Smith. Doctrine and Covenants 2025 Come Follow Me  

Dr. Lori Motzkus Wilkinson unites the grief-born power of Doctrine and Covenants 138 with the forgotten writings of early Relief Society voices, showing how Joseph F. Smith's vision overturned the “curse of Eve,” affirms women as among the “great and noble ones,” and issues a hope-filled call to temple and family history work.YOUTUBE: https://youtu.be/xdsMcenKRBQFREE PDF DOWNLOADS OF followHIM QUOTE BOOKSNew Testament: https://tinyurl.com/PodcastNTBookOld Testament: https://tinyurl.com/PodcastOTBookBook of Mormon: https://tinyurl.com/PodcastBMBook  WEEKLY NEWSLETTER https://tinyurl.com/followHIMnewsletter  SOCIAL MEDIA Instagram: https://www.instagram.com/followHIMpodcast Facebook: https://www.facebook.com/followhimpodcast00:00 Part 2 - Dr. Lori Motzkus Wilkinson00:09 Background to Joseph F. Smith's vision02:36 A tumultuous time 08:35 Joseph F. Smith's experiences with death09:46 Joseph F. Smith's run-in with school master12:50 The Shower Principle14:11 Peter writing to the Saints15:53 Seeking revelation18:59 Day of deliverance20:33 Jesus not amongst the troubled?24:32 What will happen to our children?27:50 Who is part of the “Great and Mighty Ones?”30:28 Brother Wilkinson's conversion36:26 Teaching with fear38:26 Zenos's Allegory40:05 A chain of enlightened women43:45 LDS Women of the Past45:33 “The Influence of Women.”48:29 President Oaks about Eve49:42 Helen Mar Kimball Whitney about Joseph Smith56:13 Susa Young Gates and her relationship with Joseph F. Smith58:24 Who threw Eve under the bus?1:02:55 Serve in the temple, change the world1:04:25 Can the dead repent?1:03:50 Dr. Wilkinson bears her testimony of Jesus Christ1:08:17 End of Part 2 - Dr. Lori Motzkus WilkinsonThanks to the followHIM team:Steve & Shannon Sorensen: Cofounder, Executive Producer, SponsorDavid & Verla Sorensen: SponsorsDr. Hank Smith: Co-hostJohn Bytheway: Co-hostDavid Perry: ProducerKyle Nelson: Marketing, SponsorLisa Spice: Client Relations, Editor, Show NotesWill Stoughton: Video EditorKrystal Roberts: Translation Team, English & French Transcripts, WebsiteAriel Cuadra: Spanish TranscriptsAmelia Kabwika: Portuguese TranscriptsHeather Barlow: Communications DirectorSydney Smith: Social Media, Graphic Design "Let Zion in Her Beauty Rise" by Marshall McDonaldhttps://www.marshallmcdonaldmusic.com

Section 137 – Given on January 21, 1836 in Kirtland, Ohio. Historical Background: The Kirtland temple was nearing completion. In preparation for its dedication, Joseph Smith, along with other leaders of the church in Kirtland and Missouri, gathered in the upper-west room of the temple. A spiritual manifestation was received by Joseph and an extract of the vision is contained in Section 137 which was added to the Doctrine and Covenants in 1981. Recap: Joseph sees the Celestial Kingdom and the throne of God. He also sees his brother Alvin who died 6 years previously. All those who die without a knowledge of the gospel, who would have accepted it, and all those children who die prior to the age of accountability, qualify for the Celestial Kingdom. Section 138 – Revelation to Joseph F. Smith on October 3, 1918 in Salt Lake City, Utah. Historical Background: 1918 was the final year in the life of Joseph F. Smith and was one of heartache and sorrow. His eldest son, apostle Hyrum Mack Smith, had a bright future as a leader of the church. But in January, 1918, he died suddenly from a ruptured appendix. Two of his daughters-in-law also died that year, leaving orphaned children. World War I was coming to a close with the miseries of post-war realities, along with a global pandemic of the Spanish Flu. Joseph F. Smith was also gravely ill and would die 6 weeks following the October, 1918 general conference. On the night before this conference, he received a magnificent revelation which he dictated to his son, Joseph Fielding Smith, shortly afterwards. It was then shared and accepted as revelation by the First Presidency and Quorum of the Twelve. This revelation was added to the Doctrine and Covenants in the 1981 edition. Recap: The prophet ponders the New Testament messages of Peter regarding the spirits of the dead.  Suddenly his eyes are opened and he sees the hosts of the dead in the spirit world at the time of Christ's death. The righteous dead were filled with joy, anticipating the appearance of Christ after his crucifixion. Joseph sees the Spirit of Christ who appears to the righteous dead and delivers them from captivity. Christ organizes messengers to go among the wicked spirits to preach the light of the gospel. This faithful army of missionaries includes Adam, Able, Noah and all the great prophets, the righteous elders, and the glorious mother Eve with all her righteous daughters.  Those spirits who accept the gospel from these messengers can be redeemed through faith on Christ, repentance, and vicarious baptism and vicarious laying of hands for the gift of the Holy Ghost. After they have paid the penalty of their sins and are washed clean, they will receive a  reward according to their works.

Will there be polygamy in heaven? We’re diving into Ross LeBaron story with Jacob Vidrine of the Church of the Firstborn. I’ll also ask Jacob if polygamy a requirement for the Celestial Kingdom. Will it be monogamy or polygamy in heaven? His answer surprised me! We discuss Law of Adoption & the Manifesto ending polygamy in the LDS Church as well. Check out our conversation… https://youtu.be/m20kOKhSdLA 0:00 1st Successor: Ross LeBaron 13:57 Law of Adoption 22:03 Requirement for Polygamy in Heaven? 28:59 Manifesto Don't miss our other conversations with Jacob: https://gospeltangents.com/people/jacob-vidrine Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission Nauvoo Foundation: Priesthood Above Church To understand the LeBaron claim, one must look back to Nauvoo Mormonism, where Joseph Smith introduced the concept of higher orders of priesthood. This “highest order of the Melchizedek Priesthood” was often referred to as the “fullness of the priesthood” and involved making men and women “kings and priests” in temple ordinances. Associated with this was the Council of 50, which Joseph Smith established just months before his death as the “literal government” or “political kingdom of God on the earth.” Historical evidence suggests that the Council of 50 was intended to be a presiding priesthood body that held authority no church tribunal could control. Benjamin F. Johnson was one of the men added to the Council of 50 on March 26, 1844, just before Joseph Smith’s death. Johnson was a close friend of Joseph Smith and was taught directly about plural marriage, endowments, garments, and the Second Anointing. Johnson later asserted that he was authorized by Joseph Smith “to teach this to others when I’m was led to do so.” After the Council of 50 ceased meeting (it became defunct after 1885/1911 when Joseph F. Smith denied the request to reconvene it), Johnson emphasized that he was the last living original member of the Council of 50. ——————————————————————————– Transmission of the Birthright The LeBaron authority claim rests on Johnson passing this special, secret Nauvoo authority—which included the Fullness of the Priesthood and involvement in the Kingdom of God structure—to his grandson, Alma Dayer LeBaron (Dayer.) This transfer of keys was unusual because it bypassed Dayer’s own father, Benjamin Franklin LeBaron. The LeBaron family justified this by drawing analogies to the Old Testament, such as Jacob appointing Ephraim the birthright over his older brother Manasseh. The lineage runs: Joseph Smith à  Benjamin F. Johnson à Alma Dayer LeBaron. The family tradition holds that in the mid-1890s, when Dayer was about 10 years old, Johnson gave him a patriarchal blessing appointing him to hold the “birthright of Joseph Smith.” This “birthright” concept relates to special blessings given in the Nauvoo Temple, granting “special authority to authorize the temple… work for the dead” within a family context. Before Johnson died (around 1905), he reportedly charged Dayer to “carry on the kingdom” and conferred upon him all the priesthood that Johnson had received from Joseph Smith. Dayer spent the remainder of his life establishing his family and practicing plural marriage in Mexico, having been excommunicated from the LDS Church. Because he was secretive about his authority claim, Dayer was sometimes called the “silent prophet” or “quiet heir of the kingdom.” LeBaron Split: Ross’s Unique Theology Following Dayer’s death in the early 1950s without naming a clear successor, a succession crisis ensued, leading to major schisms among his sons: Ben (who was mentally unwell), Ross Wesley LeBaron (second oldest), and Joel LeBaron (a younger son.) Ross, who operated primarily in Utah, built his claim on a commission received from Dayer in 1950 to carry on the “patriarchal work.” Ross emphasized a cosmology that directly reflected the Nauvoo concepts: Patriarchal Priesthood as Highest Authority: Ross taught that the Church of the Firstborn was a higher church above the Church of Jesus Christ. This was the priesthood restored by Moses, Elias, and Elijah in the Kirtland Temple. Dissemination of Authority: Unlike the Woolley line, which concentrated power in a central “Council of Friends,” Ross’s theology focused on giving this highest authority (patriarchal keys) to many worthy men for their own family spheres, acting as a check and balance against the concentration of power. Emphasis on Work over Title: Ross received a revelation that affirmed, “the honor is in the work, not the title,” which distinguished his ministry from other fundamentalists focused solely on claiming specific offices. The distinct nature of this lineage—tracing independent temple and kingdom authority through a Council of 50 member rather than through the apostolic line—is why LeBaronism remains a peculiar and historically fascinating branch of Mormon fundamentalism. Status of Monogamists in Celestial Kingdom Historically, leaders whose teachings form the basis of fundamentalist theology (such as Brigham Young and Lyman Wight) taught that monogamous people can go to the celestial kingdom. Faithfulness, Not Numbers: The primary factor for achieving the celestial kingdom is how faithful you are to the gospel, not simply the number of wives one possesses. A “Gallon Measure”: When questioned about whether a man could be exalted without plural wives, Brigham Young reportedly responded using an analogy: “you can’t put a gallon and a pint measure, but both can be made filled full.” He concluded that “If a man is faithful with one wife, he may grow to be a gallon measure.” Requirement of Acceptance: The view held by those attempting to harmonize these teachings is that a faithful monogamist must accept plural marriage in their faith as being a true principle in order to qualify for the celestial kingdom. Polygamy in Heaven: Attaining the Highest Glory and Godhood While a monogamist can achieve the celestial kingdom, the practice of plural marriage is tied to the highest level of exaltation and becoming a God. Greater Glory: Polygamists are understood to attain a greater glory in the celestial kingdom. The Law of Godhood: The perspective is that if “we do not live the same law that our heavenly father lives then we cannot go where he is,” suggesting that plural marriage is part of the law of Godhood. Therefore, in order to be a god, you will have to eventually practice polygamy. Priesthood Authority: The doctrine of John Taylor maintained that a man living a “lower law cannot preside over a man living a higher law.” The fulfillment of the “celestial law” (including plural marriage) is seen as a “stepping stone to exaltation” and to the “responsibility of godhood.” Degrees of Glory (Specific Cosmologies): Within some fundamentalist cosmologies (like that articulated by Ross LeBaron, derived partially from Lorin Woolley), the degrees of the celestial kingdom are associated with plural marriage. One specific cosmology suggested that attaining the highest degree of the celestial kingdom might require seven or more wives, the middle degree five, and the bottom degree three. However, Ross LeBaron viewed these as “celestial patterns that aren’t necessarily attained on earth.” In summary, fundamentalist theology generally holds that acceptance of plural marriage as a true principle is essential for celestial glory, and its eventual practice is considered necessary for the greatest glory and achieving Godhood. Ross LeBaron’s particular theology, however, often took plural marriage for granted and focused more heavily on the patriarchal priesthood and keys necessary for the “higher church” (the Church of the Firstborn.) Don't miss our other conversations with Jacob: https://gospeltangents.com/people/jacob-vidrine Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission

How did the Saints wrestle with the revelation on plural marriage in Doctrine and Covenants 132 and how can reading their own accounts inform our faith, and personal testimony?SHOW NOTES/TRANSCRIPTS English: https://tinyurl.com/podcastDC246EN French: https://tinyurl.com/podcastDC246FR German: https://tinyurl.com/podcastDC246DE Portuguese: https://tinyurl.com/podcastDC246PT Spanish: https://tinyurl.com/podcastDC246ESYOUTUBE: https://youtu.be/6Zb8xWjyIFgALL EPISODES/SHOW NOTESfollowHIM website: https://www.followHIM.co2021 Episode Doctrine & Covenants 129-132 Part 2https://youtu.be/BKG8_p8uYqMFREE PDF DOWNLOADS OF followHIM QUOTE BOOKSNew Testament: https://tinyurl.com/PodcastNTBookOld Testament: https://tinyurl.com/PodcastOTBookBook of Mormon: https://tinyurl.com/PodcastBMBook  WEEKLY NEWSLETTER https://tinyurl.com/followHIMnewsletter  SOCIAL MEDIA Instagram: https://www.instagram.com/followHIMpodcast Facebook: https://www.facebook.com/followhimpodcastTIMECODE:00:00 Part 2 - Sister Brittany Chapman Nash00:07 Don't need to have a testimony of plural marriage02:01 Context to a revelation for Emma Smith05:21 Emma rejected the revelation08:44 Joseph F. Smith's statement on this section11:44 Preaching publicly about this revelation14:09 Section 132 would have been different if delivered to body of the Saints17:26 Provenance of Section 13220:19 Joseph Smith restoring patterns from previous dispensations22:30 Not a statement about what God thinks about marriage27:25 Some motivations for marriage30:34 Pattern of women (and men) agreeing to plural marriage35:08 Having increase and Abrahamic sacrifice38:35 Finding peace through reading first-person accounts40:20 Marriage can be good or evil, depending on the people practicing42:26 No social or religious repercussions for those who did not practice46:51 Nephi killing Laban50:39 Let's Talk About: Polygamy by Brittany Chapman Nash53:27 The Saints reception of plural marriage56:22 Martha Craig Cox writing about the principle59:11 Consent is an eternal principle1:01:12 Reflections on living plural marriage1:04:21 The results of wrestling with difficult topics1:05:34 Moving forward with faith in Jesus Christ1:08:25 End of Part 2 - Sister Brittany Chapman NashThanks to the followHIM team:Steve & Shannon Sorensen: Cofounder, Executive Producer, SponsorDavid & Verla Sorensen: SponsorsDr. Hank Smith: Co-hostJohn Bytheway: Co-hostDavid Perry: ProducerKyle Nelson: Marketing, SponsorLisa Spice: Client Relations, Editor, Show NotesWill Stoughton: Video EditorKrystal Roberts: Translation Team, English & French Transcripts, WebsiteAriel Cuadra: Spanish TranscriptsAmelia Kabwika: Portuguese TranscriptsHeather Barlow: Communications DirectorSydney Smith: Social Media, Graphic Design "Let Zion in Her Beauty Rise" by Marshall McDonaldhttps://www.marshallmcdonaldmusic.com

Between 1916 and 1918, Joseph F. Smith had several remarkable visions in the spirit world. They still define how we see the spirit world today. In the Presence of the Divine is among the most powerful general conference talks ever given.

President Joseph F. Smith sat for 4 days, being questioned by the US Senate. His answers, his response was helpful in lifting the church out of darkness.

Mormonism Live uncovers the explosive history of the Reed Smoot Hearings (1904–1907)—a time when Mormon leaders, including President Joseph F. Smith, were forced to testify under oath before the United States Senate. What happens when prophets, seers, and revelators can no longer hide behind the pulpit and instead must answer blunt questions from skeptical senators… Read More »The Reed Smoot Hearings: When Mormon Prophets Tell The Truth

Mormonism Live uncovers the explosive history of the Reed Smoot Hearings (1904–1907)—a time when Mormon leaders, including President Joseph F. Smith, were forced to testify under oath before the United States Senate. What happens when prophets, seers, and revelators can no longer hide behind the pulpit and instead must answer blunt questions from skeptical senators… Read More »The Reed Smoot Hearings: When Mormon Prophets Tell The Truth The post The Reed Smoot Hearings: When Mormon Prophets Tell The Truth appeared first on Mormon Discussions Podcasts - Full Lineup.

Mormonism Live uncovers the explosive history of the Reed Smoot Hearings (1904–1907)—a time when Mormon leaders, including President Joseph F. Smith, were forced to testify under oath before the United States Senate. What happens when prophets, seers, and revelators can no longer hide behind the pulpit and instead must answer blunt questions from skeptical senators… Read More »The Reed Smoot Hearings: When Mormon Prophets Tell The Truth

The struggle for leadership of the LDS Church between Sidney Rigdon and Brigham Young still echoes today. One lasting outcome is the practice of dissolving the First Presidency at the prophet's death—a move meant to underscore that Rigdon was never recognized as Joseph Smith's rightful successor. Historian John Hamer of the Community of Christ joins us to examine Rigdon's claims, even arguing that Sidney may have had the strongest case for leadership. We'll also explore the church Rigdon established, now the third-largest “Mormon” denomination. Don't miss this fascinating discussion! https://youtu.be/jWzGoa9LXXQ Don't miss our other episodes with John Hamer! https://gospeltangents.com/people/john-hamer/ Copyright © 2025 Gospel Tangents All Rights Reserved We delve deep into the complexities of LDS (Church of Jesus Christ of Latter-day Saints) and RLDS (Community of Christ) succession after the death of Joseph Smith in 1844, and how this crisis shaped the leadership structures and beliefs of both churches. LDS Succession after Joseph Smith's Death (1844) Lack of a Defined System: There was no pre-existing system for succession written in the Doctrine and Covenants. The process that unfolded was largely shaped by the personalities and power dynamics of the time. Sidney Rigdon's Claim: Sidney Rigdon, Joseph Smith's counselor in the First Presidency, claimed the role of "guardian" of the church. This was akin to a regent in a monarchy, intended to lead until Joseph Smith III, who was then a child, could assume leadership. Brigham Young's Maneuver: Brigham Young argued that following the martyrdom, a prophet in the flesh was no longer needed, and the Quorum of the Twelve Apostles should act as the First Presidency. This led to the group initially being called "Twelve-ites" by other branches. Timeframe to Leadership: It took three years for Brigham Young to transition from the president of the Quorum of the Twelve to the official prophet of the church. During this period, he acted as "acting president". Elimination of Rivals and Decentralization of Power: ◦ William Marks and the Standing High Council: William Marks, president of the Standing High Council, was seen as a rival to Brigham Young. The Standing High Council, which had previously held equal or even superior authority to the traveling Quorum of the Twelve, particularly in organized stakes, was effectively demoted into stake high councils. This move eliminated an institutional rival and concentrated power. ◦ Presiding Bishopric: Similarly, the powerful role of the Presiding Bishop, who controlled temporalities and could act as a leadership rival, was demoted by Brigham Young, who created numerous bishops, reducing the role to a congregational position. Retroactive Legitimacy: The LDS Church's practice of dissolving the First Presidency upon the prophet's death and the automatic succession of the senior-most apostle were established to retroactively delegitimize Sidney Rigdon's claim and ensure the legitimacy of subsequent LDS presidents. This automatic succession became rapid over time, especially after Joseph F. Smith, as leaders realized the difficulty of running the church without a quick transition. Non-Apostolic First Presidency: In the early church, the First Presidency (including Hyrum Smith and Sidney Rigdon) was distinct from the Quorum of the Twelve Apostles. Sidney Rigdon's Church and the Bickertonites Rigdon's Failed Efforts: After excommunicating each other, Sidney Rigdon started his own church in Pittsburgh, which eventually atomized.. John Hamer's ancestor, William Winchester, briefly served as one of Rigdon's apostles. Emergence of the Bickertonites: The Church of Jesus Christ (Bickertonites) originated from a branch in Pittsburgh led by William Bickerton, who had been Rigdon's last apostle. This group reorganized after William Bickerton and his followers broke with Brigham Young's church when poly...

Adam from the "Adam's Fall" (  @Adams-Fall  ) channel joins me to discuss his personal journey out of atheism and back into his native LDS faith. He then provides a detailed and clarifying overview of LDS Christology, explaining its unique non-Trinitarian framework and its concept of a progressive, developmental divinity for both Christ and humanity.Adam's Channel "Adam's Fall" - https://www.youtube.com/@Adams-FallPastor Paul Vanderklay & The Little Corner (TLC) community, Jordan Peterson, Jonathan Pageau, Joseph Smith, Brigham Young, John Murdoch (Adam's ancestor), Rupert Sheldrake, Ayaan Hirsi Ali, Gavin Ortuand, Trent Horn, President Russell M. Nelson, Sydney Rigdon, Jacob Faturechi (  @faturechi  ), Moses, Tertullian, Clement of Alexandria, Origen, Bruce R. McConkie, Joseph F. Smith, Orson Whitney, Orson Pratt, C.S. Lewis, Rod Dreher, Beau Branson, The "heliocentric" channel (  @HeliocentricOfficial  )

We'll discuss changes in revelations for the Doctrine & Covenants and JST.  Joseph Smith got a revelation to get a Canadian copyright for the Book of Mormon. It didn't succeed. Is this a failed revelation? David Hocking weighs in on that uncanonized revelation in his new book "The Revelations of Joseph Smith." Check out our conversation.. https://youtu.be/5WdAr21wooI Don't miss our other conversations with David Hocking: http://gospeltangents.com/people/david-hocking Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission. 0:00 Book of Mormon Canadian Copyright 12:45 Changes in Revelations 16:47 JST Bible What You'll Find in "The Revelations of Joseph Smith" Hocking's primary focus in this book is on Joseph Smith's personal revelations and history, as published by the Church of Jesus Christ of Latter-day Saints between 1902 and 1912, chosen specifically because it is in the public domain. He intentionally does not include revelations attributed to later church leaders like Brigham Young or Joseph F. Smith, nor does he include the official declarations (OD 1 & 2) or the section about the martyrdom, as these were not Joseph Smith's revelations. Key features and inclusions in the book: Uncanonized Revelations: The book features revelations that are not part of the standard Doctrine and Covenants. A notable example is the revelation concerning the Canadian copyright for the Book of Mormon, which, although controversial because the attempt to secure the copyright was unsuccessful, is included as it is part of Joseph Smith's history. Color-Coded Text for Voices: To enhance understanding, Hocking uses a unique color-coding system for different voices: ◦ Red text signifies direct speech from God (Heavenly Father, Holy Spirit, or Jesus Christ). For instance, the Canadian copyright revelation is shown in red, indicating it's the voice of Heavenly Father. ◦ Blue text is used for words spoken by angels.Blue text also indicates quoted scripture, such as sections where the Lord quotes Isaiah, helping readers identify the source of the text. Multiple First Vision Accounts: The book compiles various versions of Joseph Smith's First Vision accounts, including the 1832, 1835, and the 1842 Wentworth letter version, offering a comprehensive view of these foundational spiritual experiences. Patriarchal Blessings: Hocking includes patriarchal blessings given to Joseph Smith and Emma Smith. This includes Joseph Sr.'s blessing to his son, Joseph Jr., where Joseph of Egypt is quoted, highlighted in blue to denote quoted scripture and structured poetically for readability. Emma Smith's patriarchal blessing is also included, rendered in red text, indicating it as a revelation from the Lord's voice. Oliver Cowdery's Revelation to Joseph: A particularly moving inclusion is a blessing given by Oliver Cowdery to Joseph Smith, which Oliver received as a revelation. The Book of Mormon Printing Miracle: Hocking delves into the intricate process and efforts required to publish the Book of Mormon, detailing the "mechanism" and "lot of work that went into it.” Correlation between Joseph Smith and Enoch: The book explores the connections and correlations between Joseph Smith's experiences and the biblical figure of Enoch. The Joseph Smith Translation (JST) of the Bible Hocking has also published a book on the Joseph Smith Translation (JST), also known as the Inspired Version of the Bible. Joseph Smith viewed this work as a direct commandment from God, a "branch of his calling," to make "updates or corrections" to the Old and New Testaments. Key aspects of Hocking's JST book: Revelation-Driven Process: The JST process began with revelations like the Vision of Moses (a prologue to Genesis) and the Prophecy of Enoch, which significantly expand on what's found in traditional Old Testament.

Joseph Fielding Smith, a towering figure in the 20th-century Latter-day Saint landscape, is often remembered as a theologian and Church leader. But his long tenure as Church Historian also positioned him as a key interpreter of Mormon history, an area where his approach offers a fascinating case study in the relationship between faith, perspective, and the writing of the past. Our recent discussion drawing from the sources explored this complex legacy, highlighting Smith's contributions alongside critical insights into the nature of historical objectivity and bias. https://youtu.be/EyAoFsz9mn0 Church Historian When Joseph Fielding Smith became Church Historian, he faced the significant challenge of organizing sprawling, uncatalogued collections. He initiated processes that professionalized the church archives, particularly after World War II, by creating finding aids, dividing materials into collections, making lists, and microfilming documents. However, from the perspective of a professional academic historian, Smith's method of engaging with historical sources differed markedly. He treated certain documents, like the Bible and those produced by figures he considered revelators such as Joseph Smith Jr. and Joseph F. Smith, as entirely reliable and didn't subject them to critical interrogation. This lack of "suspicion of sources"—the practice of asking who wrote a document, when, and what biases they might have—is highlighted as a key distinction between Smith and professional academics. His influential book, Essentials in Church History, exemplifies this approach, treating "official LDS sources" uncritically, yet it became a foundational text shaping LDS understanding of their history for decades. This brings us to a core concept in academic historical study: the non-existence of "objective history." Writing academic history itself is considered a bias. The aim for professional historians is not to eliminate bias, which is seen as impossible, but rather to be acutely aware of bias—both in the sources they use and in their own perspectives—and to account for it in their work. This requires adhering to methods and principles developed over generations of scholarship. Mature scholarship involves being frank about one's own point of view and how it might influence interpretations. Trying to pretend one is objective is seen as a mistake. Richard Bushman is presented as an example of a scholar who openly discusses his background and how it might shape his work. RLDS Polygamy Skeptics The sources also reveal how bias can influence not just conclusions, but the very questions a historian thinks to ask—or doesn't ask. While "motivated reasoning" (steering sources to a predetermined conclusion) exists, it might be less common than bias manifesting in the kinds of questions that arise from a historian's background and positionality. The discussion used the example of Richard and Pamela Price's hypothesis regarding the influence of Cochranites on the Quorum of the Twelve and the practice of polygamy. While the Prices found evidence of contact between the groups, they reportedly don't account for the significant chronological gap between this contact and the public announcement of polygamy. This failure to ask about or explain this gap is suggested as stemming from their predisposition to believe the Quorum of the Twelve were the originators of polygamy. Most Influential Writer Joseph Fielding Smith was a prolific writer. Beyond Essentials in Church History, other notable works include The Way to Perfection, a narrative history of humanity from pre-existence to afterlife, where he explicitly stated his views on race. He also authored Man His Origin and Destiny (1954), which he considered his most important book, responding to higher criticism of the Bible and the theory of evolution. Perhaps his most widely read work during his lifetime was his "My Question" column in the Improvement Era church magazine,

Joseph Fielding Smith: evolution was not something he thought highly of. The son of Joseph F. Smith and grandson of Hyrum Smith, was a prominent figure in the history of the Church of Jesus Christ of Latter-day Saints. As an apostle from 1910 and later Church President, he became known for his strong defense of traditional doctrines, often clashing with those who sought to reconcile faith with modern scientific and academic thought. https://youtu.be/8Kq1TVQBQtE Don't miss our other conversations about this book! https://gospeltangents.com/lds_people_historical/joseph-fielding-smith/ Joseph Fielding Smith Evolution One of the most famous conflicts involved the theory of evolution and the age of the Earth. Smith staunchly opposed the idea of an old earth, particularly the notion of human-like creatures or pre-Adamites living before Adam and Eve. His core objection wasn't simply to evolution itself, but to the idea that there could have been death before the Fall of Adam and Eve. Smith believed that death entered the world because of the Fall, and if death existed before then, it would undermine the necessity and efficacy of the Atonement of Jesus Christ. This principle of no death before the Fall was central to his arguments. This perspective led to direct clashes with contemporaries like James E. Talmage and John A. Widtsoe, who were generally more open to scientific ideas. The most notable dispute involved B.H. Roberts's book manuscript, The Truth, The Way, The Life, which attempted to reconcile a very old Earth and the possibility of pre-Adamites with the Genesis account. Roberts proposed that Adam and Eve were the first humans with souls, not necessarily the first biological humans. As a member of the church's publications committee, Smith absolutely rejected Roberts's ideas, protesting their publication to the Quorum of the Twelve and the First Presidency. While this conflict brewed behind the scenes, Smith publicly denounced the idea of an old Earth and pre-Adamites in a speech. In response, Talmage gave a talk endorsing the possibility of an older Earth, highlighting some public disagreement among church leaders. Ultimately, the First Presidency chose not to endorse either side and requested both men cease public conflict on the issue, preventing Roberts's book from being published at that time. Smith, however, outlived many of his contemporaries and later published his own book, Man His Origin and Destiny, which strongly attacked Darwinism and the higher criticism of the Bible. Family Trauma Smith's career as a defender of traditional beliefs was significantly shaped by his upbringing and early experiences. His father, Joseph F. Smith, was called to testify before Congress during the Reed Smoot hearings. During these hearings, the Reorganized Church of Jesus Christ of Latter-day Saints (RLDS), led by descendants of Joseph Smith Jr., saw an opportunity. Richard Evans, an RLDS apostle, issued broadsides accusing the LDS Church of corruption, denouncing Brigham Young for originating polygamy and blood atonement, and claiming the RLDS Church was the true successor to Joseph Smith. This became a "family feud.” Joseph F. Smith was infuriated and asked his son, Joseph Fielding Smith, to refute Richard Evans. This charge launched Joseph Fielding Smith into a career of research and writing, focusing on apologetics – the defense of religious beliefs. He published pamphlets refuting Evans, arguing that polygamy originated with Joseph Smith Jr., not Brigham Young. This pamphlet feud led to exchanges in newspaper op-ed pages and solidified Smith's path. He began working in the Church Historian's office during this time and soon became Church Historian, serving for decades until he became Church President in 1970. Fight with Academics His long tenure as Church Historian meant he had significant influence. Unlike contemporaries like Talmage, Widtsoe, Joseph Merrill, Adam Bennion, and B.H.

Dr. Matthew Bowman has just released a new biography on Joseph Fielding Smith. Bowman is the Howard W. Hunter Chair of Mormon Studies at Claremont Graduate University in Claremont, California. The Mormon Studies chair Bowman holds at Claremont Graduate University is the oldest in the country, having been established over 15 years ago. Bowman is the third person to hold the chair, following Richard Bushman and Patrick Mason. Patrick Mason left Claremont to take the chair at Utah State University. https://youtu.be/6VrK15TQVcY Don't miss our other episodes with Dr Matthew Bowman! https://gospeltangents.com/people/matthew-bowman/ Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission. Mormon Studies Other Mormon studies chairs exist at the Graduate Theological Union in Berkeley (held by Deidre J Green), and the University of Virginia. Although not directly affiliated with Claremont, the late Jan Shipps is credited with making the study of the Mormon tradition a legitimate academic pursuit for those outside the tradition, enabling universities like Claremont without historical ties to Mormonism to establish such a chair. Before the endowed chair, Anne Taves, a professor interested in Mormonism, taught American religious history at CGU, and Armand Mauss was involved in fundraising and occasionally taught classes. Introductions to Mormon Thought Bowman is also involved in the "Introductions to Mormon Thought" book series, which he co-edits with Joseph Spencer. Published by the University of Illinois, the series aims to stimulate the growth of Mormon intellectual history through accessible introductory volumes on important Mormon thinkers. The series broadly defines "Mormon thinkers" to include artists like CCA Christensen and Minerva Teichert, alongside more traditional intellectuals. The books are intended to be short, accessible, and explore how these individuals influenced how members of the Mormon tradition understood themselves. The series uses the term "Mormon" intentionally broadly to encompass all denominations and movements originating from Joseph Smith's work, including fundamentalist Mormons and figures from the Community of Christ. While initially planned for 10-15 books, the series is doing well and is expected to continue. Other volumes in the series cover figures such as Eugene England (by Christine Hagund), Vardis Fisher (by Mike Austin), Sonia Johnson (by Chris Talbot), Lowell Bennion (by George Handley), Hugh Nibley (by Joseph Spencer), and Richard Bushman (by JB Haws). A future volume is planned on Eliza R. Snow (by Deidre Green), and Bowman hopes for one on Sheri Dew. Joseph Fielding Smith Bowman chose to write his book in the series about Joseph Fielding Smith, though his initial interest was in Bruce R. McConkie. He agreed to write about Smith instead to secure another author's participation in the series. Bowman views Joseph Fielding Smith as Bruce R. McConkie's intellectual parent and considers him the most significant LDS theologian of the 20th century, leaving a deeper and more persistent mark than others like James E. Talmage. While McConkie was influential, Bowman sees him more as a systematizer of his father-in-law's ideas rather than being an original. Other significant 20th/21st-century Mormon thinkers mentioned include B.H. Roberts, Margarita Bautista, Sheri Dew, and Leverne Parmley.. A significant fact about Joseph Fielding Smith is that he was the grandson of Hyrum Smith and the son of Joseph F. Smith. Bowman emphasizes that being a "Smith" was incredibly important to Fielding Smith, shaping his sense of duty and responsibility to continue his family's work. His memories of his father and uncle's violent deaths and his father's need to hide from federal marshals profoundly influenced him, fostering a sense of defensiveness and a perception that the world was hostile and persecuted the family f...

 Witness the incredible true story of Joseph F. Smith, a Mormon teenager who showed incredible courage when faced with a gang of armed men in the Wild West. This story of bravery and calm in the face of death will inspire you.Joseph F. Smith, LDS history, and teenage bravery come together in this true story of quiet courage. At 19, while crossing Southern California during a time of anti-Mormon violence, Joseph faced a gang of armed men. While others ran, he didn't flinch. “Yes, siree. Dyed in the wool. True blue, through and through.” That one line said it all. But this moment was just the tip of a life forged by hardship—an orphan at 13, a missionary at 15, tested in the Sandwich Islands, and transformed by grit and faith. 

Did Jesus really preach the gospel to the dead? And is there a second chance to accept salvation after we die?In this video, we explore the origin of the Mormon doctrine of spirit-world missionary work, based on Doctrine and Covenants 138 and Joseph F. Smith's 1918 vision. Using 1 Peter 3:18-20 and 1 Peter 4:6, Mormonism teaches that people can accept the LDS gospel after death—but does that line up with what the Bible actually says?We'll contrast the LDS interpretation with the biblical view and explain why this second-chance theology isn't just wrong—it's dangerous.

Ninety Five Thesis Topics 6-10 6. PERSONAL TESTIMONY the time is coming when we will be mixed up in these now peaceful valleys to the extent that it will be difficult to tell the face of a saint from the face of an enemy against the people of God. “Then is the time to look out for the great sieve, for there will be a great sifting time, and many will fall. “For I say unto you there is a test, a Test, A TEST coming.” (J. Golden Kimball, p. 364) 7. PERSONAL WITNESSES It is the privilege of every Elder to speak of the things of God; and could we all come together with one heart and one mind in perfect faith the veil might as well be rent today as next week or any other time ….” Joseph Smith (T.P.J.S. p. 9) 8. REVELATION “When new revelation ceases to be given officers cease to be called of God.” (Orson Pratt's Works, p. 40) 9. A PECULIAR PEOPLE “When the children of Israel were chosen with Moses at their head, they were to be a peculiar people, among whom God should place His name;…” Joseph Smith (T.P.J.S., p. 252) 10. FASHIONS “There was a time when we could walk up and down the streets and tell by the very countenances of men whether they were Latter-day Saints, or not; but can you do it now? You can not, unless you have greater discernment and more of the Spirit and power of God than I have. Why? Because many are trying as hard as they can to transform themselves into the very shape, character, and spirit of the world. Elders in Israel, young men, mothers and daughters in Israel are conforming to the world's fashions, until their very countenances indicate its spirit and character. This course is to the shame and disgrace of those who are so unwise.” (Joseph F. Smith, J.D. 11:310)  

Most of the main branches of the Restoration were formed within roughly two decades of the martyrdom of the Prophet Joseph Smith. One clear exception, however, is the Mormon Fundamentalist movement. Here's a little backstory: In 1890 President Wilford Woodruff issued a manifesto announcing the Church's intention to submit to those laws recently passed and declared constitutional by the US Supreme Court forbidding plural marriage. Then in 1904, as a result of the Reed Smoot hearings before the US Senate and the national attention this brought to the continued practice of plural marriage in Utah, President Joseph F. Smith issued what is known as the “Second Manifesto,” which announced the Church's policy to excommunicate anyone who continued to enter into new polygamous marriages.  Yet some Church members felt that the manifestos of Presidents Woodruff and Smith were not inspired. Instead, they saw them as weak and uninspired capitulations to government demands rather than a continued courageous commitment to God's commands in the face of persecution. Within a few decades, those who dissented against these manifestos or were excommunicated from the LDS Church for entering into additional plural marriages began to gather on the Utah/Arizona border at a place known as Short Creek. They believed in a 1912 statement by Lorin C. Woolley, who had been courier for President John Taylor, about an unpublished 1886 revelation of President Taylor wherein the Lord declared that the “New and Everlasting Covenant” had not been revoked, nor would it ever be. This was interpreted by those in this group to mean that plural marriage would never be withdrawn. They concluded therefore that President Taylor's unpublished revelation (and their interpretation of it) overruled and superceded the first manifesto of President Woodruff in 1890 and the second manifesto of President Smith in 1904. They were staying true to this core fundamental element of Mormonism while the LDS Church was not.   In time these Mormon Fundamentalists fragmented into various groups, including the Fundamentalist Church of Jesus Christ of Latter-day Saints (or FLDS Church), the Apostolic United Brethren (or AUB), the Righteous Branch of the Church of Jesus Christ of Latter-day Saints, and the True and Living Church of Jesus Christ of Saints of the Last Days, among others.  In this episode of Church History Matters, Casey and I sit down with Dr. Brian Hales, an expert researcher and author of several books on the Mormon fundamentalist movement, to discuss this fascinating branch of the Restoration.  For show notes and transcript for this and other episodes go to https://doctrineandcovenantscentral.org/church-history-matters-podcast/   

Between the presidencies of Lorenzo Snow in 1898 and Russell M. Nelson today, there have been a few key clarifications relative to the inner workings of Church government at the level of the Church presidency. And on today's episode of Church History Matters we want to talk about them! The first of these clarifications deals with the confusion introduced during Joseph F. Smith's presidency surrounding the role and position of the presiding Church Patriarch within the Church's hierarchy. The second is regarding the important question about who can serve in the First Presidency? Is it entirely the prerogative of the President of the Church to choose who serves as his counselors, or are there constraints in place which he must abide by when doing so? And the third clarification deals with what happens when you have a Church president who is incapacitated due to poor health, and therefore cannot actively lead the Church? To what degree can his counselors lead the Church without him? And what, if any, restraints are there to their authority in this circumstance?   For show notes and transcript for this and other episodes go to https://doctrineandcovenantscentral.org/church-history-matters-podcast/   

THE BLACKS AND THE PRIESTHOOD, Part 3 of Chapter 13 of The Church and The Gospel  Pages 206 to 214 Pressure from Without and Within For nearly 150 years, the LDS Church maintained this same position on Blacks not being able to hold the Priesthood. But outside pressures upon the Church grew and so did arguments, both pro and con, over this issue. In 1924 Joseph F. Smith noted that- The question arises from time to time in regard to the Negro race and the Priesthood. . . . It is true that the Negro race is barred from holding the Priesthood, and this has always been the case. The Prophet Joseph Smith taught this doctrine. . . . (Imp. Era 27:564)

We've talked about faith crisis and schism within the LDS Church, but we haven't discussed Polynesian racism. Dr Amanda Hendrix-Komoto is a Methodist, and discusses those topics in the Methodist Community as well. We'll also dive into the story of a Utah ghost town built for Polynesians an hour west of Salt Lake City. Plus Amanda will tell the story of the prophet Joseph F Smith killing a cat in Hawaii. Why did he do it? Check out our conversation... https://youtu.be/hUn7pcHhhoM Don't miss our other conversations with Amanda: https://gospeltangents.com/people/amanda-hendrix-komoto/ Faith Crisis   United Methodist Schism   Iosepa   Joseph F Smith Killed a Cat!   Copyright © 2024 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission. transcript to follow Copyright © 2024 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission.

President Hinckley delivers a tribute to the life of Joseph F. Smith and offers the dedicatory prayer for the Joseph F. Smith Building. Click here to view the speech page.See omnystudio.com/listener for privacy information.

Ancient and latter-day prophets have often testified of the importance of gospel-centered parenting. King Benjamin once taught, “But ye will teach them to walk in the ways of truth and soberness; ye will teach them to love one another, and to serve one another” (Mosiah 4:15). President Russell M. Nelson has exclaimed, “No other work transcends that of righteous, intentional parenting!” In this episode Dr. Mark D. Ogletree, professor of Church history and doctrine, discusses a critical branch in gospel-centered parenting: intentional fatherhood. Professor Ogletree outlines the characteristics and attributes of intentional fatherhood—principles that apply to all parents and mentors—by examining Alma's counsel with Helaman, Shiblon, and Corianton. Alma exemplifies a pattern of intentional behaviors as he testifies of the Savior and the truthfulness of the gospel, teaches his sons their ancestry, sets a righteous example and leaves the past behind him, offers individual counsel and praise to each son, calls his children to repentance, and teaches them true doctrine. Modern parents will be inspired on how to teach, direct, and interact with their children as they study the teachings of Alma 36–42.    Publications:  “Alma as an Intentional Father” (in Give Ear to My Words: Text and Context of Alma 36-42, Religious Studies Center, 2019)  Beyond the Honeymoon: 25 Questions and Answers About Marital Intimacy (Ogletree, Pistorius, & Brinley, Covenant Communications, 2024)  Heaven Is Cheering You On: Spiritual Survival in the Last Days (Cedar Fort, 2024)  The Making of a Man: A Guide to Raising Strong, Resilient Sons (2023)  Babysitters are Cheaper than Divorces: And Other Lessons I Hope I Have Passed Down to My Children (2022)  So You're In Love, Now What? 20 Q&A to Help You Make the Marriage Decision (Deseret Book, 2022)  No Other Success: The Parenting Practices of David O. McKay (Religious Studies Center, 2017)  “The Fathering Practices of Joseph F. Smith” (in Joseph F. Smith: Reflections on the Man and His Times, Religious Studies Center, 2013)  Preserving Families Podcast: https://preservingfamilies.org/episodes    Stand By My Servants Podcast: https://www.standbymyservants.com/episodes    Personal Website: https://www.markogletree.com/     Click here to learn more about Mark Ogletree 

Join with us today as we discuss the priesthood and temple ban with historian Matt Harris. Joseph F. Smith and Joseph Fielding Smith, both Mormon leaders, could not find any doctrinal bases for the priesthood and temple ban and yet it still remained for decades. Members of the church performed blackface and wrote racist poems published in church periodicals. Many of the Mormon leaders did not agree with the ban and some were even removed from their callings because of their different opinions. Purchase Matt Harris' book here: Second-Class Saints: Black Mormons and the Struggle for Racial Equality: Harris, Matthew L. Please donate directly to Matt Harris by clicking here: https://donorbox.org/MattHarris Mormon Stories Thanks Our Generous Donors! Help us continue to deliver quality content by becoming a donor today: One-time or recurring donation through Donorbox Support us on Patreon PayPal Venmo Our Platforms: Youtube Patreon Spotify Apple Podcasts Contact us: MormonStories@gmail.com  PO Box 171085, Salt Lake City, UT 84117  Social Media: Insta: @mormstories Tiktok: @mormonstoriespodcast Join the Discord --- Send in a voice message: https://podcasters.spotify.com/pod/show/mormonstories/message

Go To ⁠https://rumble.com/user/MormonRenegade⁠ for free video & access to exclusive content So here we are at the conclusion of the series on the Life & Times Of John W. Taylor. As Michael Ness finish up our conversation there is some amazing historical information dropped that should forever change the conversation around how much Joseph F. Smith new about Post-Manifesto Plural Marriage during his administration. We then dive into the fall out of John W. Taylors excommunication, Francis Lyman's inquisition of those living and solemnizing plural marriages and along the way there is some pretty pointed questions asked about Mormon hierarchy during this time, and we wrap it all up by talking about what John W. Taylors impact was on not only Mormon Fundamentalists but also the LDS Church as well. That's next on this episode of the MRP.   --- Support this podcast: https://podcasters.spotify.com/pod/show/dave-kirkenbower/support

Have you ever wondered what ancient letters to a small Christian community can teach us about thriving in a modern world of challenges and uncertainties? Professor Dale Sturm teaches about the importance of loving one another, the power of hope, and how the gospel of Jesus Christ allows us to experience joy amidst affliction.Show Notes (English, French, Spanish, Portuguese): https://followhim.co/new-testament-episodes-31-40/YouTube: https://youtu.be/d8WS5o7VbhUFacebook: https://www.facebook.com/followhimpodcastInstagram: https://www.instagram.com/followhimpodcastSpotify: https://open.spotify.com/show/15G9TTz8yLp0dQyEcBQ8BYPlease rate and review the podcast!00:00 Part 1–Professor Dale Sturm00:59 Introduction to 1 Thessalonians and 2 Thessalonians02:03  Introduction of Professor Dale Sturm04:13 Background to Thessalonica, Paul and Silas06:54 Thessalonica is a free city09:28 Acts 17 review, Silas, and Timothy14:33 The “baser sort”17:00 Paul is escorted out of town19:23 Paul sends Timothy to Thessalonica21:10 Timing of 1 Thessalonians22:51 A letter of encouragement26:06 Hard work due to faith27:48 President Hickley offers encouragement30:59 President Packer expresses love31:52 Joy amidst affliction35:40 Conversion requires sacrifice37:34 Professor Sturm shares a personal story about President Hinckley39:29 Key indicators and Same Boat Therapy41:49 1 Thessalonians 245:38 We love those we serve46:42 Joseph F. Smith story in Hawaii49:43 Praying for those who serve51:54 Paul encourages those enduring trials54:00 Paul makes a doctrinal correction56:19 Elder Holland's “Cast Not Away Therefore Your Confidence”59:41 End of Part 1–Professor Dale SturmThanks to the followHIM team:Shannon Sorensen: Cofounder, Executive Producer, SponsorDavid & Verla Sorensen: SponsorsDr. Hank Smith: Co-hostJohn Bytheway: Co-hostDavid Perry: ProducerKyle Nelson: Marketing, SponsorLisa Spice: Client Relations, Editor, Show NotesJamie Neilson: Social Media, Graphic DesignAnnabelle Sorensen: Creative Project ManagerWill Stoughton: Video EditorKrystal Roberts: Translation Team, English & French Transcripts, WebsiteAriel Cuadra: Spanish Transcripts"Let Zion in Her Beauty Rise" by Marshall McDonaldhttps://www.marshallmcdonaldmusic.com

Listen to the TWiM Sisters' discussion on the female experience with garments by Become a TWiM Patron. This Week's Hosts: TWiM Sisters Link: Mailbag: MATT It's been a while since we recorded, and we did have some comments in the mailbag - there is one in particular we'd like to address quickly -  Some listeners disagreed with calling a death a little deal, I apologized offline for any pain we caused. MELISSA Should we give ourselves a name? What should we call ourselves? ChatGPT suggests, “The Beloved Brothers and Sisters” or “TWIM: Marvelous Siblings” Quick Clips: MATT (TEMPLES) St. George temple open house / Feather River California temple open house (more) / Saratoga Springs temple dedicated MELISSA A typical day in the life of an apostle MATT South Korea Supreme Court Justice is LDS MELISSA President Oaks turns 91 MATT Elder Soares speaks to missionaries in Brazil and speaks at Brazil conference MELISSA Church donates $44 million to end hunger Food donations in 6 countries MATT New study estimates that 1.4 million people attend LDS church services each week. That is about 20% of US church members. Famous Mormons: (MATT) Which 1980s/1990s child TV star is a member of the church of Jesus Christ of Latter-day Saints? Jason Bateman Ricky Schroeder Kirk Cameron Big/Little/No Deal: MELISSA What President Freeman wishes for the Young Women of the Church MATT Supreme Court's neutral stance on religion creates more chaos than clarity MELISSA Researchers studying intersection between LGBT+, Mental Health, & Religion MATT The holiest places in the world MELISSA Man faces felony charges after stealing chicken nuggets from LDS church MATT Did Joseph Smith plagiarize the Sermon on the Mount? MELISSA What happens to your church digital information when you die? TWIM TAKES (MELISSA) Should I send my child to church with a cellphone? (Related article) Can we talk about Lori Vallow Daybell statements? TWIM sisters did this, but we would have a different take. Mormons Doing Goodly: (MATT) Frank Vandersloot and Melaleuca fund the largest firework show west of the Mississippi. This Week in Mormon History: (MATT) 35 years ago today - 1988 Mid-August 100 millionth endowment performed for the dead. 50 years ago today - Aug 15, 1973 From Leonard Arrington Elder Anderson came into my office for a few minutes this morning. He said that President [Heber J.] Grant told him that Joseph F. Smith told President Grant about an informal, friendly conversation he had in Independence with Joseph Smith III [RLDS President]. Joseph Smith III leaned over to President Smith and said, "You know, I wish I knew for sure which one of us is right," and President Joseph F. replied, "I thank the Lord that I do know which one is right." 85 years ago today - Aug 14, 1938 The first Deseret Industries store opens with its dual purposes of providing low-cost used items as well as employment for disabled and elderly persons. Orson H. Hewlett patterns this after Goodwill Industries.

  In this episode of The Interpreter Radio Show, our hosts are Terry Hutchinson and Martin Tanner. They discuss Come, Follow Me New Testament lesson 35 and are joined by Stephen C. Taysom to discuss his new book, Like a Fiery Meteor: The Life of Joseph F. Smith. You can listen to or download the […] The post Interpreter Radio Show — July 30, 2023 first appeared on The Interpreter Foundation.

Meghan's The Little Lessons podcast Let us know your thoughts! Visit Plummers Lodge at Great Bear Lake Visit the Minerva Teichert exhibit What is the Training Table In lieu of tithing, leave charitable contributions Joseph F Smith and the Law... The post Square Pumpkins AoN Ep. 716 The Cultural Hall appeared first on The Cultural Hall Podcast.

Joseph F. Smith was born in 1838 to Hyrum Smith and Mary Fielding Smith. Six years later both his father and his uncle, Joseph Smith Jr., the founding prophet of the Church of Jesus Christ of Latter-day Saints, were murdered in Carthage, Illinois. The trauma of that event remained with Joseph F. for the rest of his life, affecting his personal behavior and public tenure in the highest tiers of the LDS Church, including the post of president from 1901 until his death in 1918. Joseph F. Smith laid the theological groundwork for modern Mormonism, especially the emphasis on temple work. This contribution was capped off by his "revelation on the redemption of the dead," a prophetic glimpse into the afterlife. Taysom's book traces the roots of this vision, which reach far more deeply into Joseph F. Smith's life than other scholars have previously identified. In Like a Fiery Meteor: The Life of Joseph F. Smith (U of Utah Press, 2023), Stephen C. Taysom uses previously unavailable primary source materials to craft a deeply detailed, insightful story of a prominent member of a governing and influential Mormon family. Importantly, Taysom situates Smith within the historical currents of American westward expansion, rapid industrialization, settler colonialism, regional and national politics, changing ideas about family and masculinity, and more. Though some writers tend to view the LDS Church and its leaders through a lens of political and religious separatism, Taysom does the opposite, pushing Joseph F. Smith and the LDS Church closer to the centers of power in Washington, DC, and elsewhere. Joseph Stuart is a scholar of African American history, particularly of the relationship between race, freedom rights, and religion in the twentieth century Black Freedom Movement. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Joseph F. Smith was born in 1838 to Hyrum Smith and Mary Fielding Smith. Six years later both his father and his uncle, Joseph Smith Jr., the founding prophet of the Church of Jesus Christ of Latter-day Saints, were murdered in Carthage, Illinois. The trauma of that event remained with Joseph F. for the rest of his life, affecting his personal behavior and public tenure in the highest tiers of the LDS Church, including the post of president from 1901 until his death in 1918. Joseph F. Smith laid the theological groundwork for modern Mormonism, especially the emphasis on temple work. This contribution was capped off by his "revelation on the redemption of the dead," a prophetic glimpse into the afterlife. Taysom's book traces the roots of this vision, which reach far more deeply into Joseph F. Smith's life than other scholars have previously identified. In Like a Fiery Meteor: The Life of Joseph F. Smith (U of Utah Press, 2023), Stephen C. Taysom uses previously unavailable primary source materials to craft a deeply detailed, insightful story of a prominent member of a governing and influential Mormon family. Importantly, Taysom situates Smith within the historical currents of American westward expansion, rapid industrialization, settler colonialism, regional and national politics, changing ideas about family and masculinity, and more. Though some writers tend to view the LDS Church and its leaders through a lens of political and religious separatism, Taysom does the opposite, pushing Joseph F. Smith and the LDS Church closer to the centers of power in Washington, DC, and elsewhere. Joseph Stuart is a scholar of African American history, particularly of the relationship between race, freedom rights, and religion in the twentieth century Black Freedom Movement. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Joseph F. Smith was born in 1838 to Hyrum Smith and Mary Fielding Smith. Six years later both his father and his uncle, Joseph Smith Jr., the founding prophet of the Church of Jesus Christ of Latter-day Saints, were murdered in Carthage, Illinois. The trauma of that event remained with Joseph F. for the rest of his life, affecting his personal behavior and public tenure in the highest tiers of the LDS Church, including the post of president from 1901 until his death in 1918. Joseph F. Smith laid the theological groundwork for modern Mormonism, especially the emphasis on temple work. This contribution was capped off by his "revelation on the redemption of the dead," a prophetic glimpse into the afterlife. Taysom's book traces the roots of this vision, which reach far more deeply into Joseph F. Smith's life than other scholars have previously identified. In Like a Fiery Meteor: The Life of Joseph F. Smith (U of Utah Press, 2023), Stephen C. Taysom uses previously unavailable primary source materials to craft a deeply detailed, insightful story of a prominent member of a governing and influential Mormon family. Importantly, Taysom situates Smith within the historical currents of American westward expansion, rapid industrialization, settler colonialism, regional and national politics, changing ideas about family and masculinity, and more. Though some writers tend to view the LDS Church and its leaders through a lens of political and religious separatism, Taysom does the opposite, pushing Joseph F. Smith and the LDS Church closer to the centers of power in Washington, DC, and elsewhere. Joseph Stuart is a scholar of African American history, particularly of the relationship between race, freedom rights, and religion in the twentieth century Black Freedom Movement. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

Joseph F. Smith was born in 1838 to Hyrum Smith and Mary Fielding Smith. Six years later both his father and his uncle, Joseph Smith Jr., the founding prophet of the Church of Jesus Christ of Latter-day Saints, were murdered in Carthage, Illinois. The trauma of that event remained with Joseph F. for the rest of his life, affecting his personal behavior and public tenure in the highest tiers of the LDS Church, including the post of president from 1901 until his death in 1918. Joseph F. Smith laid the theological groundwork for modern Mormonism, especially the emphasis on temple work. This contribution was capped off by his "revelation on the redemption of the dead," a prophetic glimpse into the afterlife. Taysom's book traces the roots of this vision, which reach far more deeply into Joseph F. Smith's life than other scholars have previously identified. In Like a Fiery Meteor: The Life of Joseph F. Smith (U of Utah Press, 2023), Stephen C. Taysom uses previously unavailable primary source materials to craft a deeply detailed, insightful story of a prominent member of a governing and influential Mormon family. Importantly, Taysom situates Smith within the historical currents of American westward expansion, rapid industrialization, settler colonialism, regional and national politics, changing ideas about family and masculinity, and more. Though some writers tend to view the LDS Church and its leaders through a lens of political and religious separatism, Taysom does the opposite, pushing Joseph F. Smith and the LDS Church closer to the centers of power in Washington, DC, and elsewhere. Joseph Stuart is a scholar of African American history, particularly of the relationship between race, freedom rights, and religion in the twentieth century Black Freedom Movement. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Joseph F. Smith was born in 1838 to Hyrum Smith and Mary Fielding Smith. Six years later both his father and his uncle, Joseph Smith Jr., the founding prophet of the Church of Jesus Christ of Latter-day Saints, were murdered in Carthage, Illinois. The trauma of that event remained with Joseph F. for the rest of his life, affecting his personal behavior and public tenure in the highest tiers of the LDS Church, including the post of president from 1901 until his death in 1918. Joseph F. Smith laid the theological groundwork for modern Mormonism, especially the emphasis on temple work. This contribution was capped off by his "revelation on the redemption of the dead," a prophetic glimpse into the afterlife. Taysom's book traces the roots of this vision, which reach far more deeply into Joseph F. Smith's life than other scholars have previously identified. In Like a Fiery Meteor: The Life of Joseph F. Smith (U of Utah Press, 2023), Stephen C. Taysom uses previously unavailable primary source materials to craft a deeply detailed, insightful story of a prominent member of a governing and influential Mormon family. Importantly, Taysom situates Smith within the historical currents of American westward expansion, rapid industrialization, settler colonialism, regional and national politics, changing ideas about family and masculinity, and more. Though some writers tend to view the LDS Church and its leaders through a lens of political and religious separatism, Taysom does the opposite, pushing Joseph F. Smith and the LDS Church closer to the centers of power in Washington, DC, and elsewhere. Joseph Stuart is a scholar of African American history, particularly of the relationship between race, freedom rights, and religion in the twentieth century Black Freedom Movement. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Joseph F. Smith was born in 1838 to Hyrum Smith and Mary Fielding Smith. Six years later both his father and his uncle, Joseph Smith Jr., the founding prophet of the Church of Jesus Christ of Latter-day Saints, were murdered in Carthage, Illinois. The trauma of that event remained with Joseph F. for the rest of his life, affecting his personal behavior and public tenure in the highest tiers of the LDS Church, including the post of president from 1901 until his death in 1918. Joseph F. Smith laid the theological groundwork for modern Mormonism, especially the emphasis on temple work. This contribution was capped off by his "revelation on the redemption of the dead," a prophetic glimpse into the afterlife. Taysom's book traces the roots of this vision, which reach far more deeply into Joseph F. Smith's life than other scholars have previously identified. In Like a Fiery Meteor: The Life of Joseph F. Smith (U of Utah Press, 2023), Stephen C. Taysom uses previously unavailable primary source materials to craft a deeply detailed, insightful story of a prominent member of a governing and influential Mormon family. Importantly, Taysom situates Smith within the historical currents of American westward expansion, rapid industrialization, settler colonialism, regional and national politics, changing ideas about family and masculinity, and more. Though some writers tend to view the LDS Church and its leaders through a lens of political and religious separatism, Taysom does the opposite, pushing Joseph F. Smith and the LDS Church closer to the centers of power in Washington, DC, and elsewhere. Joseph Stuart is a scholar of African American history, particularly of the relationship between race, freedom rights, and religion in the twentieth century Black Freedom Movement. Learn more about your ad choices. Visit megaphone.fm/adchoices

Joseph F. Smith was born in 1838 to Hyrum Smith and Mary Fielding Smith. Six years later both his father and his uncle, Joseph Smith Jr., the founding prophet of the Church of Jesus Christ of Latter-day Saints, were murdered in Carthage, Illinois. The trauma of that event remained with Joseph F. for the rest of his life, affecting his personal behavior and public tenure in the highest tiers of the LDS Church, including the post of president from 1901 until his death in 1918. Joseph F. Smith laid the theological groundwork for modern Mormonism, especially the emphasis on temple work. This contribution was capped off by his "revelation on the redemption of the dead," a prophetic glimpse into the afterlife. Taysom's book traces the roots of this vision, which reach far more deeply into Joseph F. Smith's life than other scholars have previously identified. In Like a Fiery Meteor: The Life of Joseph F. Smith (U of Utah Press, 2023), Stephen C. Taysom uses previously unavailable primary source materials to craft a deeply detailed, insightful story of a prominent member of a governing and influential Mormon family. Importantly, Taysom situates Smith within the historical currents of American westward expansion, rapid industrialization, settler colonialism, regional and national politics, changing ideas about family and masculinity, and more. Though some writers tend to view the LDS Church and its leaders through a lens of political and religious separatism, Taysom does the opposite, pushing Joseph F. Smith and the LDS Church closer to the centers of power in Washington, DC, and elsewhere. Joseph Stuart is a scholar of African American history, particularly of the relationship between race, freedom rights, and religion in the twentieth century Black Freedom Movement. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

As we conclude our conversation with Dr Paul Reeve, he tells how the 1978 revelation affected Black Women as well. We'll briefly review Jane Manning James attempt to get temple blessings, as well as find other women seeking sealing blessings. We'll also talk about how Joseph F Smith closed opportunities for blacks, and both David O McKay & Spencer Kimball's reopening opportunities. Check out our conversation... https://youtu.be/iQeFR6aTVJQ transcript to follow Copyright © 2023 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission 1:02:04 How Deep Into the Ban? 1:07:13 Rapid Fire Questions About Book 1:10:08 Orson Pratt Rejects Curse of Cain 1:12:35 Death of Elijah Abel 1:16:03 Jane James' Attempt at Temple Blessings 1:17:18 Joseph F Smith Solidifies Restrictions 1:18:27 Pres McKay Period 1:21:25 How 1978 Revelation Affected Black Women 1:22:29 Addressing Lingering Justifications of Ban transcript to follow Copyright © 2023 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission

I have thought many years about the word flattery. Recently, as I was reading the scriptures, I decided to put together many of the verses that I have read about flattery. There is so much flattery throughout the scriptures. How do we be sure and not be flattered away by others? Join me today, as I share some scriptures and quotes on flattery. Flattery: the act of praising someone, often in a way that is not sincere, because you want something from them: 1982, Valiant in the Testimony of Jesus by President Ezra Taft Benson quoted President Joseph F. Smith who said, “There are at least three dangers that threaten the Church within, … they are flattery of prominent men in the world, false educational ideas, and sexual impurity.” (Gospel Doctrine, 5th ed., Salt Lake City: Deseret Book Co., 1939, pp. 312–13.) These three dangers are of greater concern today than when they were identified by President Smith. “I spent many years in the cockpit of an airplane. My task was to get a big jet safely from any part of the world to our desired destination. I knew with certainty that if I wanted to travel from New York to Rome, I needed to fly east. If some were to tell me that I should fly south, I knew there was no truth in their words. I would not trust them because I knew for myself. No amount of persuasion, no amount of flattery, bribery, or threats could convince me that flying south would get me to my destination because I knew.” We all search for happiness, and we all try to find our own “happily ever after.” The truth is, God knows how to get there! And He has created a map for you; He knows the way. He is your beloved Heavenly Father, who seeks your good, your happiness. He desires with all the love of a perfect and pure Father that you reach your supernal destination. The map is available to all. It gives explicit directions of what to do and where to go to everyone who is striving to come unto Christ and “stand as [a witness] of God at all times and in all things, and in all places.” All you have to do is trust your Heavenly Father. Trust Him enough to follow His plan." Your Happily ever after, 2010, Uchtdorf bethnewellcoaching.com bethnewellcoaching@gmail.com

Referencias: - Artículo de "Revelaciones en contexto": https://www.churchofjesuschrist.org/study/manual/revelations-in-context/the-tithing-of-my-people?lang=spa - Carta del obispo Whitney: https://archive.org/details/LDSMessengerAndAdvocate18341837/page/n563/mode/2up - Minuta y "documento de suscripción" del diezmo: https://www.josephsmithpapers.org/paper-summary/minute-book-2/91 - Brigham Young está "decepcionado" de los miembros avaros: https://contentdm.lib.byu.edu/digital/collection/desnews1/id/1716/rec/1 - Obispo L. W. Hardy, "Todos tienen que pagar, incluso los pobres": https://jod.mrm.org/19/334 - Lorenzo Snow repite lo mismo: https://jod.mrm.org/20/361 - Wilford Woodruff, "No se puede entrar al templo sin pagar el diezmo": https://jod.mrm.org/22/204 - Joseph F. Smith, "Hay que pagar el diezmo antes de las necesidades de la familia": https://www.churchofjesuschrist.org/study/manual/presidents-of-the-church-teacher-manual-religion-345/joseph-f-smith-sixth-president-of-the-church?lang=eng - Manual de la Iglesia con cita de Lorenzo Snow editada: https://www.churchofjesuschrist.org/study/manual/teachings-of-presidents-of-the-church-lorenzo-snow/chapter-12-tithing-a-law-for-our-protection-and-advancement?lang=spa - Cita completa de Lorenzo Snow: https://archive.org/details/conferencereport1899sa/page/28/mode/2up - Joseph F. Smith: "Un día no vamos a pagar más el diezmo": https://www.churchofjesuschrist.org/study/manual/teachings-joseph-f-smith/chapter-31?lang=spa - Bednar: "La Iglesia no necesita el diezmo. Los miembros necesitan las bendiciones": https://www.thechurchnews.com/2022/5/28/23218347/elder-bednar-answers-questions-from-media-following-remarks-at-the-national-press-club - Solo se puede pagar el diezmo en efectivo: https://sunstone.org/wp-content/uploads/sbi/articles/102-17-29.pdf - Wilkinson, "Profesores de BYU que no pagan el diezmo no pueden trabajar en BYU": https://archive.org/details/brighamyounguniv02wilk/page/218/mode/2up - Wilkinson, "Los profesores que no quieren pagar diezmo son intelectuales": https://sunstone.org/the-monitoring-of-byu-faculty-tithing-payments-1957%E2%80%931963-part-ii/#_edn17 - Carta de 1970 de la Primera Presidencia sobre el diezmo: https://web.archive.org/web/20060910123531/https://emp.byui.edu/marrottr/TithingPayOnWhat.htm - Manual Predicad mi evangelio, "No se puede bautizar alguien que no quiere comprometerse a pagar el diezmo": https://www.churchofjesuschrist.org/study/manual/preach-my-gospel-a-guide-to-missionary-service/lesson-3-the-gospel-of-jesus-christ?lang=spa#figure6_title1 - Monson dice que los pobres son ayudados con las ofrendas de ayuno (antes era con el diezmo): https://www.churchofjesuschrist.org/study/manual/welfare-and-self-reliance/the-way-of-the-lord?lang=spa - Reuters reacciona a la nueva boleta de diezmos mormona: https://www.reuters.com/article/us-usa-politics-mormons/insight-mormon-church-made-wealthy-by-donations-idUSBRE87B05W20120812 - Nuevo boleto de diezmo en el sitio de la Iglesia: https://store.churchofjesuschrist.org/arg/es/tithing-and-other-offerings-form-31592002?catalogId=3074457345616676768&langId=-5&storeId=715838544&krypto=bDFDbAusJYAo1hf%2BN%2BUZncB%2FkIQnxb4etX78GaORTYsKmZ9B2rD%2FzgbbmE6AcTTkM%2BvVswaRMGdhjNvlvZvuxL0%2BI2FpdMFEKLwkJKFHnukob3rxIQYNymvJ%2BfvBPwbVeOw%2FHnd7mj1ZlJ3HYEBblAM5vIR26k2aOT3JKiG9r1A%3D&ddkey=https%3ASetCurrencyPreference  

Support the podcast by tipping via Venmo to @queensofthemines, buying the book on Amazon, or becoming a patron at www.partreon.com/queensofthemines   When Agnes Moulton Coolbrith joined the Mormon Church in Boston in 1832, she met and married Prophet Don Carlos Smith, the brother of Joseph Smith, founder of The Church of Jesus Christ of Latter-day Saints. There, at the first Mormon settlement, Agnes gave birth to three daughters. The youngest was Josephine Donna Smith, born 1841. Only four months after Josephine Donna Smith's birth, Don Carlos Smith died of malaria.  In spite of Don Carlos being a bitter opposer of the ‘spiritual wife' doctrine, Agnes was almost immediately remarried to her late husband's brother, Joseph Smith in 1842, making her his probably seventh wife. Today we will talk about Josephine Donna Smith's, who's life in California spanned the pioneer American occupation, to the first renaissance of the 19thcentury feminist movement. an American poet, writer, librarian, and a legend in the San Francisco Bay Area literary community. Season 3 features inspiring, gallant, even audacious stories of REAL 19th Century women from the Wild West.  Stories that contain adult content, including violence which may be, disturbing to some listeners, or secondhand listeners. So, discretion is advised. I am Andrea Anderson and this is Queens of the Mines, Season Three.    They called her Ina. But Sharing your partner with that many people may leave you lonely at times. Not surprisingly, during the marriage, Agnes felt neglected. Two years later, Smith was killed at the hands of an anti-Mormon and anti-polygamy mob. Agnes, scared for her life, moved to Saint Louis, Missouri with Ina and her siblings. Agnes reverted to using her maiden name, Coolbrith, to avoid identification with Mormonism and her former family. She did not speak of their Mormon past.  She married again, in Missouri, to William Pickett. Pickett had also converted to Mormonism, and had a second wife. He was an LDS Church member, a printer, a lawyer and an alcoholic. Agnes had twin sons with Pickett. They left the church and headed west, leaving his second wife behind.    Ina had never been in a school, but Pickett had brought along a well-worn copy of Byron's poetry, a set of Shakespeare, and the Bible. As they traveled, the family passed time reading. Inspired, Ina made up poetry in her head as she walked alongside her family's wagon. Somewhere in the Nevada sands, the children of the wagon train gathered as Ina buried her doll after it took a tumble and split its head.  Ina's life in California started at her arrival in front of the wagon train  through Beckwourth Pass in 1851. Her sister and her riding bareback on the horse of famous mountain man, explorer and scout Jim Beckwourth. He had guided the caravan and called Ina his “Little Princess.” In Virgina, Beckwourth was born as a slave. His father, who was his owner, later freed him. As the wagon train crossed into California, he said, “Here, little girls, is your kingdom.” The trail would later be known as Beckwourth Pass. Ina was the first white child to cross through the Sierra Nevadas on Beckwourth Pass.  The family settled in San Bernardino and then in Los Angeles which still had largely a Mormon and Mexican population. Flat adobe homes with courtyards filled with pepper trees, vineyards, and peach and pomegranate orchards. In Los Angeles, Agnes's new husband Pickett established a law practice. Lawyers became the greatest beneficiaries, after the Treaty of Guadalupe Hidalgo, acquiring Mexican land in exchange for representation in court contests. Pickett was one of those lawyers. Ina began writing poetry at age 11 and started school for the first time at 14. Attending  Los Angeles's first public school on Street and Second. She published her poetry in the local newspaper and she was published in The Los Angeles Star/Estrella when she was just fifteen years old.  At 17, she met Robert Bruce Carsley, a part-time actor and a full time iron-worker for Salamander Ironworks.  Salamander Ironworks.built jails, iron doors, and balconies. Ina and Robert married in a doctor's home near the San Gabriel Mission. They lived behind the iron works and had a son. But Robert Carsley revealed himself to be an abusive man. Returning from a minstrel show in San Francisco, Carsley became obsessed with the idea that his new wife had been unfaithful to him. Carsley arrived at Pickett's adobe, where Ina was for the evening,  screaming that Ina was a whore in that very tiny quiet pueblo. Pickett gathered up his rifle and shot his son in law's hand off.  The next few months proved to be rough for Ina. She got an uncontested divorce within three months in a sensational public trial, but then, tragically, her infant son died. And although divorce was legal, her former friends crossed the street to avoid meeting her. Ina fell into a deep depression. She legally took her mothers maiden name Coolbrith and moved to San Francisco with her mother, stepfather and their twins.  In San Francisco, Ina continued to write and publish her poetry and found work as an English teacher. Her poems were published in the literary newspaperThe Californian. The editor of The Californian was author Samuel Langhorne Clemens. Also known as, Mark Twain. Ina made friends with Mark Twain, John Muir, Bret Harte and Charles Warren Stoddard, Twain's queer drinking companion. Coolbrith, renowned for her beauty, was called a “dark-eyed Sapphic divinity” and the "sweetest note in California literature” by Bret Harte. John Muir attempted to introduce her to eligible men.  Coolbrith, Harte and Stoddard formed what became known as the Golden Gate Trinity. The Golden Gate Trinity was closely associated with the literary journal, Overland Monthly, which published short stories written by the 28-year old Mark Twain. Ina became the editorial assistant and for a decade, she supplied one poem for each new issue. Her poems also appeared in Harper's, Scribner's, and other popular national magazines.   At her home on Russian Hill, Ina hosted literary gatherings where writers and publishers rubbed shoulders and shared their vision of a new way of writing – writing that was different from East Coast writing. There were  readings of poetry and topical discussions, in the tradition of European salons and Ina danced the fandango and  played the guitar, singing American and Spanish songs.  Actress and poet Adah Menken was a frequent visitor to her parties. We know Adah Menken from earlier episodes and the Queens of the Mines episode and she is in the book, as she was a past fling of the famous Lotta Crabtree.  The friendship between Coolbrith and Menken gave Menken credibility as an intellectual although Ina was never able to impress Harte of Menken's worth at the gatherings.     Another friend of Ina's was the eccentric poet Cincinnatus H. Miller. Ina introduced Miller to the San Francisco literary circle and when she learned of his adoration of the heroic, tragic life of Joaquin Murrieta, Ina suggested that he take the name Joaquin Miller as his pen name. She insisted he dress the part with longer hair and a more pronounced mountain man style.  Coolbrith and Miller planned a tour of the East Coast and Europe, but when Ina's mother Agnes and Ina's sister both became seriously ill, Ina decided to stay in San Francisco and take care of them and her nieces and nephews. Ina agreed to raise Miller's daughter, Calla Shasta, a beautiful half indigenous girl, as he traveled around Europe brandishing himself a poet. Coolbrith and Miller had shared an admiration for the poet Lord Byron, and they decided Miller should lay a wreath on his tomb in England. They collected laurel branches in Sausalito, Ina made the wreath. A stir came across the English clergy when Miller placed the wreath on the tomb at the Church of St. Mary Magdalene, Hucknall. They did not understand the connection between the late lord and a couple of California poets. Not to be outdone, the clergy sent to the King of Greece for another laurel wreath from the country of Byron's heroic death. The two wreaths were hung side by side over Byron's tomb. After this, Miller was nicknamed "The Byron of the West." Coolbrith wrote of the excursion in her poem "With a Wreath of Laurel".  Coolbrith was the primary earner for her extended family and they needed a bigger home. So, while Miller was in Europe, she moved her family to Oakland, where she was elected honorary member of the Bohemian Club. When her mother and sister soon died and she became the guardian of her orphaned niece and nephew, The Bohemian Club members discreetly assisted Ina in her finances.  Ina soon took a full-time job as Oakland's first public librarian. She worked 6 days a week, 12 hours a day, earning  $80 per month. Much less than a man would have received in that position at the time. Her poetry suffered as a result of the long work hours and for nearly twenty years, Ina only published sporadically.  Instead, Ina became a mentor for a generation of young readers. She hand chose books for her patrons based on their interests. In 1886, Ina mentored the 10-year-old Jack London. She guided his reading and London called her his "literary mother". London grew up to be an American novelist, journalist and social activist. Twenty years later, London wrote to Coolbrith to thank her he said “I named you Noble. That is what you were to me, noble. That was the feeling I got from you. Oh, yes, I got, also, the feeling of sorrow and suffering, but dominating them, always riding above all, was noble. No woman has so affected me to the extent you did. I was only a little lad. I knew absolutely nothing about you. Yet in all the years that have passed I have met no woman so noble as you." One young reader was another woman featured in a previous Queens of the Mines episode, Isadora Duncan, “the creator of modern dance”. Duncan described Coolbrith as "a very wonderful" woman, with beautiful eyes that glowed with burning fire and passion. Isadora was the daughter of a man that Ina had dazzled, enough to cause the breakup of his marriage.  The library patrons of Oakland called for reorganization in 1892 and after 18 years of service, a vindictive board of directors fired Ina, giving her three days' notice to clear her desk. One library trustee was quoted as saying "we need a librarian not a poet." She was replaced by her nephew Henry Frank Peterson. Coolbrith's literary friends were outraged, and worried that Ina would move away, becoming alien to California. They published a lengthy opinion piece to that effect in the San Francisco Examiner. John Muir, who often sent letters and the occasional box of freshly picked fruit,  also preferred to keep her in the area, and in one package, a letter suggested that she fill the newly opened position of the librarian of San Francisco. In Coolbrith's response to Muir, she thanked him for "the fruit of your land, and the fruit of your brain" but said, "No, I cannot have Mr. Cheney's place. I am disqualified by sex." San Francisco required that their librarian be a man. Ina returned to her beloved Russian Hill. In 1899, the artist William Keith and poet Charles Keeler offered Coolbrith the position as the Bohemian Club's part-time librarian. Her first assignment was to edit Songs from Bohemia, a book of poems by journalist and the Bohemian Club co-founder, Daniel O'Connell. Her salary in Oakland was $50 each month. The equivalent of $1740 in 2022. She then signed on as staff of Charles Fletcher Lummis's magazine, The Land of Sunshine. Her duties were light enough that she was able to devote a greater proportion of her time to writing.  Coolbrith was often sick in bed with rheumatism. Even as her health began to show signs of deterioration, she did not stop her work at the Bohemian Club. She began to work on a history of California literature as a personal project. Songs from the Golden Gate, was published in 1895; it contained "The Captive of the White City" which detailed the cruelty dealt to Native Americans in the late 19th century.  Coolbrith kept in touch with her first cousin Joseph F. Smith to whom and for whom she frequently expressed her love and regard. In 1916, she sent copies of her poetry collections to him. He publicized them, identifying as a niece of Joseph Smith. This greatly upset Coolbrith. She told him that "To be crucified for a faith in which you believe is to be blessed. To be crucified for one in which you do not believe is to be crucified indeed." Coolbrith fled from her home at Broadway and Taylor with her Angora cats, her student boarder Robert Norman and her friend Josephine Zeller when the 1906 San Francisco Earthquake hit. Her friends took a few small bundles of letters from colleagues and Coolbrith's scrapbook filled with press clippings about her and her poems. Across the bay, Joaquin Miller spotted heavy smoke and took a ferry from Oakland to San Francisco to help Coolbrith in saving her valuables from encroaching fire. Miller was prevented from doing so by soldiers who had orders to use deadly force against looters. Coolbrith's home burned to the ground. Soldiers evacuated Russian Hill, leaving Ina and Josie, two refugees, among many, wandering San Francisco's tangled streets. Coolbrith lost 3,000 books, row upon row of priceless signed first editions, rare original artwork, and many personal letters in the disaster. Above all, her nearly complete manuscript Part memoir, part history of California's early literary scene, including personal stories about her friends Bret Harte, Mark Twain, and John Muir, were lost. Coolbrith spent a few years in temporary residences after the blaze and her friends rallied to raise money to build her a house. Mark Twain sent three autographed photographs of himself from New York that sold for $10 a piece. He then sat for 17 more studio photographs to further the fund. She received a discreet grant from her Bohemian friends and a trust fund from a colleague in 1910. She set up again in a new house at 1067 Broadway on Russian Hill. Coolbrith got back to business writing and holding literary salons. Coolbrith traveled by train to New York City several times for several years, greatly increasing her poetry output. In those years she produced more than she had produced in the preceding 25 years.  Her style was more than the usual themes expected of women. Her sensuous descriptions of natural scenes advanced the art of Victorian poetry to incorporate greater accuracy without trite sentiment, foreshadowing the Imagist school and the work of Robert Frost. Coolbrith was named President of the Congress of Authors and Journalists in preparation for the 1915 Panama–Pacific International Exposition in San Francisco. That year, Coolbrith was also named California's first poet   , and the first poet laureate of any American state on June 30, 1915. A poet laureate composed poems for special events and occasions. Then, it was a position for the state that was held for life. The Overland Monthly reported that eyes were wet throughout the large audience when Coolbrith was crowned with a laurel wreath by Benjamin Ide Wheeler, President of the University of California, who called her the "loved, laurel-crowned poet of California." After several more speeches were made in her honor, and bouquets brought in abundance to the podium,  74-year old Coolbrith accepted the honor, wearing a black robe with a sash bearing a garland of bright orange California poppies, saying: "There is one woman here with whom I want to share these honors: Josephine Clifford McCracken. For we are linked together, the last two living members of Bret Harte's staff of Overland writers. In a life of unremitting labor, time and opportunity have been denied. So my meager output of verse is the result of odd moments, and only done at all because so wholly a labor of love.” Coolbrith continued to write and work to support herself until her final publication in 1917. Six years later, in May of 1923, Coolbrith's friend Edwin Markham found her at the Hotel Latham in New York very old, disabled, ill and broke.  Markham asked Lotta Crabtree to gather help for her.  Coolbrith was brought back to California where she settled in Berkeley to be cared for by her niece.  The next year, Mills College conferred upon her an honorary Master of Arts degree. In spring of 1926, she received visitors such as her old friend, art patron Albert M. Bender, who brought young Ansel Adams to meet her. Adams made a photographic portrait of Coolbrith seated near one of her white Persian cats and wearing a large white mantilla on her head.  A group of writers began meeting at the St Francis Hotel in San Francisco, naming their group the Ina Coolbrith Circle. When Ina returned to Berkeley she never missed a Sunday meeting until her death at 87-years-old. Ina Coolbrith died on Leap Day, February 29, 1928. The New York Times wrote, “Miss Coolbrith is one of the real poets among the many poetic masqueraders in the volume.” She is buried in Mountain View Cemetery in Oakland. My fave. Her grave was unmarked until 1986 when the literary society The Ina Coolbrith Circle placed a headstone.  It was only upon Coolbrith's death that her literary friends discovered she had ever been a mother. Her poem, "The Mother's Grief", was a eulogy to a lost son, but she never publicly explained its meaning. Most people didn't even know that she was a divorced woman. She didn't talk about her marriage except through her poetry.  Ina Coolbrith Park was established in 1947 near her Russian Hill home, by the San Francisco parlors of the Native Daughters of the Golden Westmas. The park is known for its "meditative setting and spectacular bay views". The house she had built near Chinatown is still there, as is the house on Wheeler in Berkeley where she died. Byways in the Berkeley hills were named after Bret Harte, Charles Warren Stoddard, Mark Twain, and other literati in her circle but women were not initially included. In 2016, the name of a stairway in the hills that connects Grizzly Peak Boulevard and Miller Avenue in Berkeley was changed from Bret Harte Lane to Ina Coolbrith Path. At the bottom of the stairway, there is a plaque to commemorate Coolbrith. Her name is also commemorated at the 7,900 foot peak near Beckwourth Pass on Mount Ina Coolbrith in the Sierra Nevada mountains near State Route 70. In 2003, the City of Berkeley installed the Addison Street Poetry Walk,  a series of 120 poem imprinted cast-iron plates flanking one block of a downtown street. A 55-pound plate bearing Coolbrith's poem "Copa De Oro (The California Poppy)" is  raised porcelain enamel text, set into the sidewalk at the high-traffic northwest corner of Addison and Shattuck Avenues Her life in California spanned the pioneer American occupation, the end of the Gold Rush, the end of the Rancho Era in Southern California, the arrival of the intercontinental train, and the first renaissance of the 19th century feminist movement.  The American Civil War played no evident part in her consciousness but her life and her writing revealed acceptance of everyone from all classes and all races.  Everyone whose life she touched wrote about her kindness.  She wrote by hand, a hand painfully crippled by arthritis after she moved to the wetter climate of San Francisco.  Her handwriting was crabbed as a result — full of strikeouts.  She earned her own living and supported three children and her mother. She was the Sweet Singer of California, an American poet, writer, librarian, and a legend in the San Francisco Bay Area literary community, known as the pearl of our tribe.  Now this all leads me to wonder, what will your legacy be?     Queens of the Mines was created and produced by me, Andrea Anderson. You can  support Queens of the Mines on Patreon or by purchasing the paperback Queens of the Mines. Available on Amazon.  This season's Theme Song is by This Lonesome Paradise. Find their music anywhere but you can Support the band by buying their music and merch at thislonesomeparadise@bandcamp.com        

Stephen Taysom joins me to discuss the life of Joseph F. Smith, the sometimes hot-tempered prophet of the Church of Jesus Christ of Latter-day Saints who bridged early Mormonism and the 20th century.

George Tate, an emeritus professor of Humanities and Comparative Literature at Brigham Young University, and Jonathan Stapely, a historian and scientist, join the podcast this week to discuss section 138 of the Doctrine and Covenants and the circumstances around the revelation. We also explore the hardships that President Joseph F. Smith experienced in the final years of his life.