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The summer of 1830, following the organization of the Church, brought further
persecution and trials, particularly for the Smith family. Joseph Smith, Sr.,
father of the Prophet, was one of his most loyal defenders. On one occasion that
fall, he was at home with his wife Lucy, and had been “rather ill.” A
number of neighbors came to call, mostly critical of the reputation of the Smith
family. One “Quaker gentleman” came with a note for a fourteen-dollar
debt owed him by Joseph Sr., demanding payment, though he apparently was not in
great need of the money. Father Smith offered to pay the man six dollars, which
was all he had, and arrange to get the rest as soon as possible. According to
Lucy, the Quaker man responded, “No, I will not wait one hour; and if thou
dost not pay me immediately, thou shalt go forthwith to the jail, unless
(running to the fireplace and making violent gestures with his hands towards the
fire) thou wilt burn up those Books of Mormon; but if thou wilt burn them up,
then I will forgive thee the whole debt.” Mr. Smith emphatically declined
the offer to free himself of the debt by destroying the books. Instead, Lucy
offered the creditor a gold bead necklace, which he also refused. Lucy bore a
testimony in reply: “Now, here, sir,” I replied, “just look at
yourself as you are. Because God has raised up my son to bring forth a book,
which was written for the salvation of the souls of men, for the salvation of
your soul as well as mine, you have come here to distress me by taking my
husband to jail; and you think, by this, that you will compel us to deny the
work of God and destroy a book which was translated by the gift and power of
God. But, sir, we shall not burn the Book of Mormon, nor deny the inspiration of
the Almighty.” A constable was waiting outside the door, and though he was
quite sick, the father of the Prophet was ordered into a wagon to be taken to
jail. To add insult to injury, while Joseph waited in the hot sun, “faint
and sick,” the constable came back to the house and ate the food Lucy had
prepared for her weakened husband. They then departed for Canadaigua, a nearby
city, leaving Lucy alone with a small daughter, as all her sons were absent on
business or missions. Joseph was verbally abused the whole way, told that if he
would only deny his testimony of the Book of Mormon, he would be freed and have
the debt excused. He made no reply. When they arrived at Canadaigua he was
confined in a dungeon with a convicted murderer. Joseph said later, “I
shuddered when I first heard these heavy doors creaking upon their hinges; but
then I thought to myself, I was not the first man who had been imprisoned for
the truth’s sake; and when I should meet Paul in the Paradise of God, I could
tell him that I, too, had been in bonds for the Gospel which he had preached.

And this has been my only consolation.” He was confined for four days with
only a bowl of weak broth to eat before his son Samuel returned to plead for his
release. He was forced to remain in the city for a month working at a coopering
shop to repay the debt. During that month, he took time off to preach on
Sundays, and baptized two persons at the end of his term. (See Lucy Mack Smith,
_History of Joseph Smith_, pp. 179-186)
—————————————————————– Copyright
1998, David Kenison and LDS-Gems, [emailprotected] Distributed on the
Internet via the LDS-Gems listserver; for more information, see:
ALL PROPHETS KNEW, TESTIFIED OF HIM – Vivian M. Adams is a gospel doctrine
teacher in the Monument Park 16th Ward, Salt Lake Monument Park Stake. – This is
the first in a series of articles, to be published weekly through July 2,
marking the 150th anniversary of the martyrdom of the Prophet Joseph Smith and
his brother, Hyrum. The two were killed by a mob at Carthage Jail in Carthage,
Ill., on June 27, 1844. By Vivian M. Adams When I was a child my father, Bruce
R. McConkie, directed that our Sunday School and sacrament meeting talks center
on the restoration of the gospel through the Prophet Joseph Smith. I remember
well how many times he recited to us the words: “Joseph Smith, the Prophet and
Seer of the Lord, has done more, save Jesus only, for the salvation of men in
this world, than any other man that ever lived in it.” (D&C 135:3.) When we
visited our mother’s father, Joseph Fielding Smith, he would on occasion show us
a gold pocket watch which had belonged to the Prophet and which had come to him
by way of his father, Joseph F. Smith, who was the son of Hyrum. Grandfather had
a beautiful chair that had belonged to Hyrum, the Prophet’s older brother. The
frame was exquisitely carved, and it was upholstered in a deep red velvet. 
The Prophet owned a companion chair which is now in the bedroom of the Mansion
House in Nauvoo, Ill. We thought sitting in Hyrum’s chair to be a great honor.

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These tangible things created a link for us with the reality of the Prophet’s
life. Of greater impact than the artifacts, however, was the deep and abiding
testimony that flowed from my father and my grandfather; my mother, Amelia Smith
McConkie; and those who surrounded us in our youth. It was their testimony as it
is now ours, that Joseph Smith was sent into the world to head the greatest of
all gospel dispensations, a work which he began in his youth, and to which
members of the Church are by covenant committed to uphold and sustain. The
Prophet Joseph was foreordained in premortal councils specifically to lay the
foundations of the great latter-day work, to build temples, and to provide
ordinances for the redemption of the dead. (D&C 138:53.) He was among the
noble and great, chosen to be rulers in the Church of God. It was in premortal
existence that he first received lessons concerning his work and was prepared to
come forth and labor “for the salvation of the souls of men.” (D&C 138:
53-56.) My father taught that Joseph was one of a select group who stood “in
intelligence and power and might next to the Lord Jehovah.”1 T So vital
was his mission that all prophets knew and testified of it. (Acts 3: 19-21.)
With the exception of Christ and His atoning sacrifice, there is no subject
receiving more prophetic attention than that of the restoration Joseph was to
head. Isaiah’s profuse utterances concerning this latter-day work have earned
him a title as a prophet of the restoration. (See Isa. 11; 29; and 2 Ne. 27.)
Moses was told that Joseph would be “like unto thee.” (Moses 1:41.) Joseph in
ancient Egypt declared that Joseph Smith should come through his loins, that
“his name shall be called after me, and that it shall be after the name of his
father. And he shall be like unto me.” (2 Ne. 3: 15.) This child of promise was
born to humble circumstances on a farm belonging to his grandfather, Solomon
Mack, in Sharon, Windsor County, Vt. His mother wrote of his birth, “We had a
son, whom we called Joseph, after the name of his father; he was born December
23, 1805.”2 Her simple words were the echo of prophecy and reveal the spiritual
sensitivity of the Prophet’s parents. The Lord had, in fact, been watching over
the Prophet’s progenitors for many generations. Brigham Young taught, “The Lord
had his eye upon him, and upon his father, and upon his fathers, and upon their
progenitors . . . to Adam.”3 When the Restoration occurred, the Prophet’s
family were generally ready to receive the gospel and support him in his call.

The Prophet’s parents, Joseph Smith Sr. and Lucy Mack Smith, were of
Pilgrim-Puritan stock. Their ancestors were patriots to the bone, many having
fought for American independence. The Prophet’s grandfather, Asael Smith,
supposed the newly framed Constitution of the United States to be “the stone
cut out of the mountain without hands,” and directed his children to hold it as
a precious jewel.4 Though deeply religious, the Prophet’s ancestors did not
particularly conform to the conventional religious systems of New England. Many
of the Prophet’s ancestors believed there had been a universal apostasy which
required a universal restoration. Grandfather Asael “had a habit of reading and
writing about gospel themes – the Restoration in particular.”5 He predicted
“there would be a prophet raised up in his family” who would do a work that
would “revolutionize the world.” (History of Church, hereafter HC) 2:443;
Journal of Discourses 5:102.) The Prophet’s father, Joseph Smith Sr., was tall
and vigorous, cheerful by nature, and filled with integrity – an acknowledged
Smith trait. The Prophet wrote that his father “stood six feet and two inches
high, was very straight and remarkably well proportioned. His ordinary weight
was about 200 pounds, and he was very strong and active. In his younger days he
was famed as a wrestler, and, Jacob-like, he never wrestled with but one man
whom he could not throw.” (HC 4:191.) On another occasion the Prophet said his
father possessed a holy and virtuous mind and that he “never did a mean act,
that might be said to be ungenerous in his life.”6 The Prophet’s Mother, Lucy
Mack, was small in stature, not five feet tall, judging by the clothing she
wore. She was “possessed of a high sense of duty,” a woman of action who
“sometimes took weighty matters into her own hands and carried them through to
successful completion.”7 The Prophet declared his mother to be “filled with
benevolence and philanthropy.” (Teachings, p. 38.) Lucy had little of this
world’s substance, yet her home was open to all in need. A grandson noted
“there never was a more earnest and social body than Mother Smith.”8 As with
his father, the Prophet’s mother was fore-chosen by the Lord. During her Nauvoo
years Lucy Mack Smith reported a vision in which she was told, “Thou art a
mother in Israel. Thy spirit arose and said in eternity, that it would take a
body to be a mother to theT Prophet who should be raised up to save the last
dispensation.”9 Spiritual matters were of first concern to Joseph Sr. and Lucy
Mack Smith. “I was born . . . of goodly parents,” the Prophet wrote, “who
spared no pains to instructing me in theT Christian religion.”10 The family met
morning and evening for prayer, hymns, and scripture reading. At times Joseph
Sr. taught his nine children “in his own home school and used the Bible as a
text.11 My father’s religious habits were strictly pious and moral,” Joseph’s
younger brother, William, reported.12 His mother, he said, “made use of every
means which her parental love could suggest, to get us engaged in seeking for
our soul’s salvation.”13 “Father used to carry his spectacles in his vest
pocket,” William recalled, “and when us boys saw him feel for his specs we
knew that was a signal to get ready for prayer.”14 Neither Joseph Sr. nor Lucy
believed in the religious sects of the day. Lucy wrote that her husband
“contended for the ancient order as established by our Lord and Savior Jesus
Christ and His Apostles.”15 William noted that Father Smith had “faith in the
universal restoration doctrine.16 Lucy’s views paralleled her husband’s, yet she
wished to do what she could with what she had and what she knew. She desired
baptism because the scriptures taught it. She urged Church attendance. Joseph
Sr., skeptical of clergy and doctrine, remained aloof. A significant stress
developed in the Smith household on the approach to conventional religion. In
1811, the Prophet’s father had the first of seven dreams apparently received by
way of preparation for the restoration to come. In each, he seemed on the verge
of salvation but it was just beyond his reach. Joseph Sr. shared these
experiences with Lucy, and possibly others in the family were aware of these
visions. All were aware of his feelings. The early family training and the
family dilemma left an indelible print. “There never was a family that were so
obedient as mine,” Lucy said.17 Young Joseph had learned the principle of
prayer and believed implicitly in the word of God. His mother described Joseph
as quiet and well disposed, given to meditation and study. He indicated that on
occasion he took his books to study in the woods.19 Joseph also began to ponder
the questions of salvation and authority. Father and Mother Smith having
provided the rudiments, the Lord now brought Joseph to Palmyra, the revivals,
and the Sacred Grove. The Smith family came to Palmyra, Ontario County, N.Y., in
the 10th year of Joseph’s age. They arrived, Lucy said, “with a small portion
of our affects, and barely two cents in cash.”20 As the family prospered they
moved to Manchester in the same county. Sometime during the second year in
Manchester, the surrounding country erupted in religious excitement. Competing
camp meetings “caused no small stir and division amongst the people.” “Great
multitudes,” the Prophet later wrote, united with one sect or another.

(JS-History 1:3-5.) Joseph attended these meetings and yearned “to feel and
shout like the others but could feel nothing.”21 The revivals provided only a
war of words and a tumult of opinion which “exceedingly distressed” young
Joseph’s mind. He was uneasy, his feelings “deep and often poignant.”
(JS-History 1:8.) “I felt to mourn for my own sins,” he wrote, “and for the
sins of the world.” His anxiety took him to the scriptures, “believing as I
was taught, that they contained the word of God.”22 Words from James struck
Joseph with great force: “If any of you lack wisdom,” Joseph read, “let him
ask of God, which giveth to all men liberally, and upbraideth not; and it shall
be given him.” (James 1:5.) Joseph determined to do as James directed. On a
spring morning in 1820, he chose a place in the woods where his father had a
clearing and where he had left his ax in a stump when he had quit work.23 There
he knelt and offered up the desires of his heart to God. “Then followed the
most glorious vision of which we have record in the entire history of God’s
dealings with men – the personal appearance of the Father and the Son, and the
consequent ushering in of the greatest of all dispensations, the dispensation of
the Fulness of Times. The long-awaited mission and ministry of that prophet who
was to do more, `save Jesus only, for the salvation of men in this world, than
any other man that ever lived in it’ had commenced.” An obscure boy in his 15th
year walked from the grove knowing more about God than any man living. Joseph’s
mind was “satisfied” with respect to religion; he was filled, he said, with a
spirit of love and joy.26 He had seen and heard for himself. Joseph was told
that the fulness of the gospel would be made known unto him and that “he would
be an instrument in laying the foundation of the kingdom of God.”26 He took the
message the Lord had communicated to him home to his family, who believed all
that he said. What Joseph’s spiritual thoughts and feelings were immediately
following the First Vision we do not know. We do know that he continued to labor
with his father and brothers to obtain a daily maintenance. We also know that he
was very much a boy. We also know that on Sunday, Sept. 21, 1823, after much
reflection he sought the Lord as to his “state and standing.” (JS-History
1:29.) At this point of readiness the Angel Moroni appeared to the young prophet
and began a training that was intense and systematic. Moroni told Joseph the
Lord had a work for him to do, and that his name would be had for good and evil
among all nations, kindreds, and tongues. Joseph was given a scriptural overview
of the work he was to perform. He was informed of a book written on gold plates
which contained “the fulness of the everlasting gospel.” (JS-History 1:34.)
Joseph was to receive and translate the plates. The angel repeated this same
message three times that night and again the following day. The vision was
etched on his soul. Joseph called these visions “interviews,” suggesting an
exchange occurred ensuring that a 17-year-old boy understood what he was being
taught. In the four years following, he reported to the Hill Cumorah, where
Moroni instructed him in “what the Lord was going to do, and how and in what
manner his kingdom was to be conducted in the last days.” (JS History 1:54.)
Joseph wrote that he received many visits from the angels of God prior to
receiving the plates. (HC 4: 537.) President John Taylor and Elder George Q.

Cannon remarked that Nephi, Alma and other ancient prophets and “apostles that
lived on this continent came to him.”27 When Joseph reported his vision of
Moroni to his family they felt it to be “something upon which we could stay our
minds.” In family gatherings Joseph described in detail ancient American
inhabitants and their customs. During these meetings, Lucy said, “the sweetest
union and happiness pervaded our h0ouse.”28 In spite of these happy scenes,
Joseph found himself in hand-to-hand combat with Satan almost from his infancy.

The adversary had endeavored to destroy Joseph in the grove. A bitter
persecution followed the First Vision. Moroni warned Joseph that as his work
commenced men would seek to “destroy your reputation, and also will seek to
take your life.”29 Joseph’s work was to take all the mental and physical power
he possessed. He was to be tested and tried. Joseph, his mother wrote, must not
only be willing, but able to do the work.30 The work which Joseph Smith began in
his youth is even now proceeding to the ends of the earth, just as Moroni
outlined on that early September night. Joseph’s subsequent revelations built
upon the first. The fulness promised in the First Vision included the building
of temples and the performance of ordinances for the living and dead. The
completion of Joseph’s work required his life. In the days of Joseph Smith many
converts recognized him at first sight, perhaps because of premortal promises.

Scripture tells us that Hyrum, Brigham Young, John Taylor, Wilford Woodruff and
other spirits came to the earth with Joseph to assist him. (D&C 138: 53.) As
Church members we, by covenant, are also committed to sustain his work, to build
on the foundation he laid. Were we not reserved for this work we would not be
where we are at this time. As the Prophet’s father approached the end of his
life, he blessed his son with these words: “Thou hast been called, even in thy
youth to the great work of the Lord; to do a work inthis generation which no
other man could do as thyself . . . . From thy childhood thou hast meditated
much upon the great things of God’sT law. Thou hast suffered much in thy youth.

. . . Thou hast been an obedient son.”31 How great was this son, how great his
obedience, how great was his work. References 1Bruce R. McConkie, “A Revealer
of Christ,” fireside address in the Marriott Center at Brigham Young
University, Sept. 3, 1978. 2Preston Nibley, ed., The History of the Prophet
Joseph Smith by His Mother Lucy Mack Smith, Bookcraft, Salt Lake City, 1958, p.

46. 3Ivan J. Barrett, Joseph Smith and the Restoration, Brigham University
Press, 1982, pp. 21-22. 4Joseph Fielding Smith, The Life of Joseph F. Smith,
Deseret News Press, 1938, p. 27. 5Mark L. McConkie, The Father of the Prophet,
Bookcraft, Salt Lake City, 1993, p. 33. 6The Father of the Prophet, p.9.

7Journal of History, XII, p. 108; Mary Audentia Smith Anderson, Ancestry and
Posterity of Joseph Smith and Emma Hale, p. 74. 8The Father of the Prophet, p.

64. 9The Father of the Prophet, p. 175 n 21. 10The Papers of Joseph Smith, Dean
C. Jessee, ed., Deseret Book Company, Salt Lake City, 1989, Vol. 1, p. 3. 11The
Father of the Prophet, p. I 1. 12The Father of the Prophet, p. 10. 13Richard
Bushman, Joseph Smith and the Beginnings of Mormonism, The University of
Illinois Press, Urbana and Chicago, 1988, p. 39. 14The Father of the Prophet, p.

10. 15The History of the Prophet Joseph Smith by His Mother Lucy Mack Smith, p.

46. 16The Father of the Prophet, p. 172 n 35. 17“Lucy Mack Smith,”
Encyclopedia of Mormonism, Ludlow, Daniel H., ed. McMillan Publishing Company,
New York, 1992, Vol. 3, p. 1356. 18History of the Prophet, p. 67 and 82.

19Joseph Smith and the Restoration, p. 43. 20The History of the Prophet Joseph
Smith by His Mother, Lucy Mack Smith, p. 63. 21Joseph Smith and the Beginnings
of Momonism, p. 6. 22The Papers of Joseph Smith, pp. 5-6; 125. 23See JS History
1: 11-15; Joseph Smith and The Beginnings of Mormonism, p.4. 24Bruce R McConkie.

Doctrinal New Testament Commentary, Bookcraft, Salt Lake City, 1973, Vol III, p.

246. 25JS-History 1: 26; and see The Papers of Joseph Smith, p. 7. 26HC 4:537
and see Larry C. Porter and Susan Easton Black, eds., The Prophet Joseph, Essays
on the Life and Mission of Joseph Smith, Deseret Book, Salt Lake City, 1988, p.

3 1. 27Joseph Smith and the Restoration, p. 73 n. 28The History of Joseph Smith,
p. 83. 29Joseph F. McConkie, Sustaining and Defending the Faith, Bookcraft, Salt
Lake City, 1985, p. 3. 30History of the Prophet, p. 84. 31The Prophet Joseph,
Essays on the Life and Mission of Joseph Smith, p. 138. ? 1995 Deseret News
Publishing Co. Return to front page 421 A.D. Moroni, the last Nephite prophet,
his up a record of his people written on plates of gold in a stone box and
buried it in the earth. 1820 A.D.:Spring Fourteen-year-old Joseph Smith was
visited by God the Father and Jesus Christ the Son in a grove near his fathers
farm in Palmyra, New York. They came in answer to Joseph’s prayer. JS-H 1:1-20
1823: September 21-22 Joseph’s First Interview with Moroni Late in the evening
on Sunday, 21 September, seventeen-year-old Joseph, concerned about his standing
before the Lord, prayed earnestly for forgiveness of his sins full expecting
another divine manifestation. In answer to his prayer the resurrected being,
Moroni, visited Joseph in his room. He described to Joseph the appearance,
contents, purpose, and exact location of the record that he had buried over 1400
years earlier. Joseph was to translate and publish this record. Moroni quoted
many scriptures by Biblical prophets concerning the preparations in the last
days for the Second Coming of Christ. Moroni returned 2 more times that night
and repeated to Joseph the exact message given the on the first visit, adding
information each time. On the last visit, Joseph is instructed that his only
purpose for obtaining this record must be to glorify God. These interviews
lasted most of the night and at the end of his third visit, Joseph heard the
rooster crow. JS-H 1:27-47 1823: September 22 Joseph arose as usual to perform
his labors on the farm but was so weak from the experience of the night before
that his father sent him home. On his way home, Joseph collapsed. Upon hearing
his name, Joseph opened his eyes to see Moroni, standing above him in the air.

Moroni repeated his message to Joseph for the 4th time and told him to tell his
father of the vision. Joseph did so and his father urged him to follow Moroni’s
instructions. Joseph immediately traveled the three miles from his home to the
location on the Hill Cumorah that he had seen so clearly in vision. Upon his
arrival, Joseph pried off the large stone that served as a lid for the box which
contained the record engraved on gold plates. While travelling, Joseph’s mind
had been occupied with thoughts that so much gold would “raise him above a
level with the common earthly fortunes of his fellow men, and relieve his family
from want” (Oliver Cowdery, Messenger and Advocate, July 1835, p. 157) As
he reached for the plates he received a shock and could not remove the plates
from the box. Each subsequent attempt produced the same results until, after his
third attempt he cried out, “Why can I not obtain this book?” Moroni
then appeared and told him that he could not obtain the plates because he had
yielded to the temptations of Satan to het them for riches rather than for God’s
glory as he had been commanded. Cowdery, Oct 1835, p 198 Repentant, Joseph
sought the Lord in prayer and was filled with the Spirit. A vision was opened
and the “glory of the Lord shone round about and rested upon him… He
beheld the prince of darkness… The heavenly messenger [Moroni] said, ‘All this
is shown, the good and the evil, the holy and impure, the glory of God and the
power of darkness, that you may know hereafter the two powers and never be
influenced or overcome by that wiched one… You now see why you could not
obtain this record; that the commandment was strict, that if ever these sacred
things are obtained they must be by prayer and faithfulness in obeying the Lord.

They are not deposited here for the sake of accumulating gain and wealth for the
glory of this world: they were sealed by the payer of faith, and because of the
knowledge which they contain they are of nor worth among the children of men,
only for their knowledge.'” (Cowdery, Oct 1835, p 198) Moroni finished by
telling the 17-year-old Joseph that he would not be able to get the plates
“until he had learned to keep the commandment of God — not only till he
was willing but able to do it… The ensuing evening, when the family were
altogether, Joseph made known to them all that he had communicated to his father
in the field, and also of his finding the record, as well as what passed between
him and the angel while he was at the place where the plates were
deposited.” Lucy Mack Smith, The History of Joseph Smith, ed. Preston
Nibley (Salt Lake City:Bookcraft, 1958), p 81 1823: November 19 Alvin Smith,
Joseph’s oldest brother, died after 4 days of illness. 1824 Joseph and Hyrum,
his brother, scouted the countryside for work to support the family, continued
the work of building the new Smith home, and prepared for Hyrum’s upcoming
marriage to Jerusha Barden. This year brought some great religious revivals to
Palmyra. Joseph’s mother attempted to persuade Joseph to attend a few meetings
but he insisted that “he could learn more in the woods from the Bible than
from any number of meetings.” Bushman, Beginnings of Mormonism, p 65 1824:
September 22 Joseph’s Second Interview with Moroni Joseph Smith returned to
Cumorah for his interview with Moroni and to obtain the plates. He was able to
remove the plates from the box and after setting them down, he looked back into
the box to see if there was anything else he should remove. When he turned back,
the plates were gone. As Joseph prayed to find out why they were taken, the
angel Moroni appeared and reminded Joseph that he was not to put the plates for
even a moment out of his hands until he had gotten them home and deposited them
in a strongbox with a good lock. He was again permitted to peer into the box and
saw the plates resting securely inside. Joseph wept as he returned home to share
his disappointing experience but was comforted by his family. 1825: September 22
Joseph’s Third Interview with Moroni Joseph received “instruction and
intelligence… respecting what the Lord was going to do, and how and in what
manner his kingdom was to conducted in the last days”JS-H 1:54 1825:
October-December Joseph and his father traveled to South Bainbridge, NY to work
for Josiah Stowell. While boarding with the Hales, Joseph Smith met his future
wife, Emma Hale. Because of financial need, Joseph and his father agreed to
search for buried treasure for Mr. Stowell. After a month without success, they
convinced Josiah Stowell to stop digging and they returned home. Upon their
arrival, the Smith’s lost their farm to Lemuel Durfee, Sr. Bushman, p68 1825:
Spring Joseph Smith was arrested upon complaint of Mr. Stowell’s nephew. Josiah
and his daughters testified in behalf of Joseph’s character but he was still
convicted though “designedly allowed to escape” because of his youth.

(A.W. Benton letter in Evangelical Magazine and Gospel Asvocate, 9 April 1831, p
120) Joseph, having learned his lesson, completely forsakes any form of treasure
hunting. Richard Lloyd Anderson, “The Mature Joseph and Treasure
Seeking,” BYU Studies 24[Fall 1984]:64-128 1826: Summer Joseph returns home
to work at home and prepare for his upcoming interview. 1826: September 22
Joseph’s Fourth Interview with Moroni The angel Moroni told Joseph that he could
receive the record the following September if he brought with him the right
person. By revelation, Joseph determined the right person was Emma Hale.

“Joseph Knight’s Recollection,” p31 1827: Winter and Early Spring
Joseph returns to South Bainbridge and was married to Emma Hale on January 18 by
the Justice of the Peace. Because her father would not consent to the marriage,
Joseph and Emma eloped. A few months after the marriage, Joseph went to
Manchester on business for his father. He was expected back by six in the
evening but he did not return till after nine. He told his family that on his
way home as he passed the Hill Cumorah, Moroni had appeared and chastised him
severally. Moroni told him that he “had not been engaged enough in the work
of the Lord; that the time had come for the record to be brought forth and that
I [Joseph] must be up and going and set myself about the things which God had
commanded me to do”


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