Joseph Smith, Jr.
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|Joseph Smith, Jr.|
|Born|| 23rd Dec 1805 |
|Died|| 27th Jun 1844 |
Joseph Smith, Jr. (December 23, 1805 – June 27, 1844) was an American religious leader who founded the Latter Day Saint movement, a restorationist movement giving rise to Mormonism. Smith's followers declared him to be the first latter-day prophet, whose mission was to restore the original Christian church, said to have been lost after an apostasy. This restoration included the establishment of the Church of Christ and the publication of the Book of Mormon and other new scriptures in addition to the Bible. As a leader of his religion, he was also a political and military leader in the American West.
Although Smith's early Christian restorationist teachings were similar in many ways to other movements of his time, Smith was, and remains, a controversial and polarizing figure within Christianity because of his religious and social innovations, and as a result of his large following, which has continued to grow to the present day.
Adherents to denominations originating from Joseph Smith's teachings currently number between thirteen and fourteen million followers. The Church of Jesus Christ of Latter-day Saints is the largest denomination with approximately 12.5 million members. The second largest is the Community of Christ, formerly the Reorganized Church of Jesus Christ of Latter Day Saints, with about 250,000 members. Other Latter Day Saint denominations have membership numbering from tens to the tens of thousands.
- 1 Life
- 2 Marriage and family
- 3 Major teachings
- 4 Legacy
- 5 Notes
- 6 References
- 7 See also
- 8 External links
Early life from 1805 to 1827
Joseph Smith, Jr. was born on December 23, 1805, in Sharon, Vermont to Joseph Smith, Sr. and Lucy Mack Smith. After his birth, the family moved to western New York, where they continued farming just outside the border of the town of Palmyra. Palmyra was in a region of intense revivalism and religious diversity during the Second Great Awakening. Smith experienced limited involvement with organized religion during his youth. In autobiographical accounts of his life, Smith said that during his adolescence he had a number of visions, including a theophany in his early teens, referred to by Latter Day Saints as the First Vision.
Smith said that from about 1823 to 1827, he had been visited by an angel named Moroni. Smith stated that the angel indicated that Joseph had a work to accomplish. He was to find and publish a long-buried book of gold plates protected by the angel, that told of the ancient inhabitants of the western continents. The book, along with other artifacts, was buried in a hill near his home. On September 22, 1827, Smith said the angel had finally allowed him to take the plates and other artifacts, although by this time he began having difficulties with local treasure-hunters who were trying to discover where the plates were hidden on the Smith farm.
He also lived during what has been described as a "treasure hunting craze", and he was part of a company who attempted to find buried treasure in various areas of western New York by using seer stones. Smith was recognized in Palmyra and elsewhere for his use of such stones, which brought him both positive and negative notoriety. He met his wife Emma Hale Smith during a treasure-hunting expedition in Harmony, Pennsylvania (now Oakland), and the couple eloped in 1827.
1827 to 1830
Smith and his wife moved to Harmony, Pennsylvania, with the monetary and moral support of a wealthy Palmyra neighbor named Martin Harris. In Harmony, Smith translated what he said were Reformed Egyptian from the Golden plates. Harris took the translation to a few well-known scholars including Charles Anthon. Because the experts could not translate the characters, but Smith apparently could, Harris returned with a conviction that he should assist with the translation. Harris then acted as scribe while Smith dictated what he said was the translation, divined by employing a set of spectacles called Interpreters made out of seer stones, which Smith claimed were similar to the Urim and Thummim referred to in the Old Testament and that he had found such buried with the Golden Plates. David Whitmer, one of "three witnesses" of the Golden Plates and of the Angel Moroni, said late in his life that Moroni took back the Interpreters from Smith because of a loss by Martin Harris of a portion of the translation, and that Smith began translating by peering into a hat with at least one seer stone and still later with no seer stones, but he was not an eye-witness of the translation process.
In June 1828, Smith allowed Harris to take 116 pages of uncopied manuscript to Palmyra to show Harris' wife, a skeptic. Smith became despondent, however, as the manuscript was lost at about the time Emma gave birth to a stillborn son, their first. Smith ceased, until about February 1829, when he began sporadically translating with Emma as scribe. Translation greatly intensified on April 7, 1829, when a Smith family associate named Oliver Cowdery began acting as scribe.
At the beginning of June 1829, Smith and Cowdery moved to Fayette, New York for the remainder of the translation, where the plates' title page indicated the book was to be entitled the Book of Mormon: An account written by the hand of Mormon, upon plates taken from the Plates of Nephi (Smith 1830b, title page). Translation was completed around July 1, 1829, and the Book of Mormon was published in Palmyra on March 26, 1830 with the financial assistance of Martin Harris.
By the time the Book of Mormon was published, Smith and Cowdery had baptized several followers who called themselves the Church of Christ, a new sect based on the book's substantial religious teachings. On April 6, 1830, this church was formally organized, and small branches were soon set up in Palmyra, Fayette, and Colesville, New York. There was local opposition to these branches, however, and Smith soon dictated a revelation that the church would establish a "city of Zion" in Native American lands near Missouri. In preparation, Smith dispatched missionaries led by Oliver Cowdery to the area of this new "Zion". On their way, the missionaries converted a group of Disciples of Christ adherents in Kirtland, Ohio led by Sidney Rigdon. At the end of 1830, Smith dictated a revelation that the three New York branches should gather in Ohio pending the results of Oliver Cowdery's mission to Missouri.
1831 to 1834
The church had more than doubled in size following the conversion of Sidney Rigdon, a former Campbellite minister in September 1830. Rigdon led several congregations of Restorationists in Ohio's Western Reserve area, and hundreds of his adherents followed him into Mormonism. Rigdon was soon called to be Smith's spokesman and quickly became one of the early leaders of the Movement.
To avoid further conflict encountered in New York and Pennsylvania, Smith moved with his family to Kirtland, Ohio joining with the converts that joined with Rigdon. The church's headquarters was soon established there and Smith urged the rest of the membership to gather there or to a second outpost of the church in Missouri. However, due to the controversy which followed him, he was not to escape persecution for long.
In early 1832, opposition took a physically violent turn. On Saturday, March 24, Joseph was dragged from his bedroom in the dead of night. His attackers strangled him until he blacked out, tore off his shirt and drawers, beat and scratched him, and jammed a vial of poison against his teeth until it broke. After tarring and feathering his body, they left him for dead. Joseph limped back to the Johnsons' house and cried out for a blanket. Through the night, his friends scraped off the tar until his flesh was raw. — Richard Bushman, Joseph Smith: Rough Stone Rolling, p. 178.
According to recorded accounts of the event, the mob broke down the front door, took Smith's oldest surviving adopted child from his arms (McKiernan 1971), dragged Smith from the room, leaving his exposed child on a trundle bed and forcing Emma and the others from the house, the mob threatening her with rape and murder (Johnson 1864). The child was knocked off the bed onto the floor in the doorway of the home as Smith was forcibly removed(Hill 1977). The child died from exposure (many accounts say pneumonia) five days after the event (Newell 1984) from the condition that doctors said he developed the night of the mob violence. (Smith 1853). 
1835 to 1838
Under Smith's leadership & direction, the church's first temple was constructed in Kirtland. The work of building the Kirtland Temple was begun in 1833, and was completed by 1836. Around the time of its completion, many extraordinary events were reported: appearances by Jesus, Moses, Elijah, Elias, and numerous angels, speaking and singing in tongues, prophesying, and other spiritual experiences.
By mid to late 1837, many Latter Day Saints, including many prominent leaders, became disaffected in the wake of the Kirtland Safety Society banking debacle, in which Smith and some of his associates were accused of illegal or unethical banking actions when the bank collapsed after one month of operation and three months prior to a nation-wide banking crisis. 
Opposition and harassment continued to grow against Smith and those who supported him. On January 12, 1838 Smith and Rigdon left Kirtland for Far West in Caldwell County, Missouri, in Smith's words, "to escape mob violence, which was about to burst upon us under the color of legal process to cover the hellish designs of our enemies." At the time, historian Brodie reports there were at least $6100 in civil suits outstanding against him in Chardon, Ohio courts, and an arrest warrant had been issued for Smith on a charge of bank fraud. Those who continued to support Smith left Kirtland for Missouri shortly thereafter.
Independence, Missouri, was identified as "the center place"  and the spot for building a temple. Smith first visited Independence in the summer of 1831, and a site was dedicated for the construction of the temple. Soon afterward, Mormon converts—most of them from the New England area—began immigrating in large numbers to Independence and the surrounding area.
The Missouri period was marked by many instances of violent conflict and legal difficulties for Smith and his followers. The Mormons and Non-Mormons in Missouri were, in general, fundamentally very different people:
- Local leaders and residents saw the Latter Day Saint community as a threat to their property and their political control. The tension was further fueled by the Mormon belief that Jackson County, Missouri, and the surrounding lands were promised to the Church by God.
- The 'Latter Day Saints' began migrating to Missouri after Smith stated that Missouri would be the future area of the New Jerusalem. They simultaneously resided in the Kirtland area, as well as the Independence area for approximately seven years. After Mormon leadership left Kirtland in 1838, the Saints from Kirtland followed them to Missouri increasing the church's numbers, which confirmed the fears of the local leaders and residents that the Mormons were a threat.
Later in 1838, many non-Mormon residents of Missouri, and the LDS settlers engaged in an ongoing conflict often referred to as the Mormon War. After several skirmishes, the Battle of Crooked River (which involved Missouri state militia troops and a group of Latter Day Saints) occurred. Many exaggerated reports of this battle (some claimed that half of the militia's men had been lost, when in fact they had suffered only one casualty), as well as affidavits by ex-Mormons that Mormons were planning to burn both Liberty and Richmond, Missouri, made their way to Missouri Governor Lilburn Boggs.
Boggs issued an executive order in response on 27 October 1838, known as the "Extermination Order". It stated that the Mormon community had "made war upon the people of this State" and that "the Mormons must be treated as enemies, and must be exterminated or driven from the State if necessary for the public peace"  The Extermination Order was not officially rescinded until 1976 by Governor Christopher S. Bond.
Soon afterward, the 2,500 troops from the state militia converged on the Mormon headquarters at Far West. Smith and several other Church leaders surrendered to state authorities on charges of treason and murder. They were held at Liberty Jail, and spent several months in captivity. They were later transferred to a jail in Columbia, Missouri.
The legality of Boggs' "Extermination Order" was debated in the legislature, but its objectives were achieved. Most of the Mormon community in Missouri had either immediately left or been forced out by the spring of 1839.
1838 to 1842
After escaping Missouri in 1839, Smith and his followers regrouped. They established a new headquarters in a town on the banks of the Mississippi River, called Commerce, in Hancock County, Illinois, which they renamed Nauvoo. They were granted a charter by the state of Illinois, and Nauvoo was quickly built up by the faithful, including many new arrivals. The Nauvoo city charter authorized independent municipal courts, the foundation of a university and the establishment of a militia unit known as the "Nauvoo Legion." These and other institutions gave the 'Latter Day Saints' a considerable degree of autonomy.
In October 1839, Smith and others left for Washington, D.C. to meet with Martin Van Buren, then the President of the United States. Smith and his delegation sought redress for the persecution and loss of property suffered by the Saints in Missouri. Van Buren told Smith, "Your cause is just, but I can do nothing for you. If I take up for you I shall lose the vote of Missouri."
Construction of a new temple in Nauvoo began in the autumn of 1840. It was significantly larger and more grandiose than the one left behind in Kirtland. The cornerstones were laid during a conference on April 6, 1841. Although Smith was instrumental in its completion, it was not finished for more than five years - after Smith's death. It was dedicated on May 1, 1846. Approximately four months afterward, Nauvoo was abandoned by the majority of its citizens under threats of mob action.
1842 to 1844
On March 15, 1842, Smith was initiated as an Entered Apprentice Mason at the Nauvoo Lodge. The next day, he was initiated as a Master Mason; the usual month-long wait between degrees was waived by the Illinois Lodge Grandmaster, Abraham Jonas. Smith attended less than a half-dozen Masonic meetings.
In Nauvoo, Smith taught many new doctrines, which differed significantly from mainstream Christianity. This includes some of his more controversial doctrines, such as Baptism for the dead, the Endowment, and plural marriage, a form of polygamy.
A few disaffected Mormons in Nauvoo joined together to publish a newspaper, the Nauvoo Expositor. Its first and only issue was published 7 June 1844. The paper was highly antagonistic towards Smith, expounding many beliefs critical of him, and outlining several grievances against him.
The publication inflamed many of Nauvoo's citizens, and the city council, headed by Joseph Smith as a mayor, responded by passing an ordinance declaring the newspaper a public nuisance designed to promote violence against Smith and his followers . Under the council's new ordinance, Nauvoo's mayor, Smith, in conjunction with the city council, ordered the city marshal to destroy the paper and the press on June 10, 1844.
This action was seen by many non-Mormons as illegal and Smith was accused of violating the freedom of the press. Violent threats were made against Smith and the Mormon community. Charges were brought against Smith and he submitted to incarceration in Carthage, the Hancock County seat. Smith's brother, Hyrum, and eight of his associates including John Taylor and Willard Richards, accompanied him to the jail. The Governor of the state, Thomas Ford, had promised protection and a fair trial. All of Smith's associates left the jail, except Richards and Taylor. Those in jail were not held in the 1st floor jail cell because the jailer felt that that was unsafe, instead, they were held in the jailer's room on the 2nd floor.
Shortly after 5:00 p.m. on 27 June 1844, a mob of about 200 men stormed the jail, and went to where Smith and his associates were imprisoned. Although they attempted to hold the doorway against the mob, the mob opened fire through the still-closed door. Hyrum Smith died immediately, shot in the face. Taylor was shot several times, but survived. One of the bullets hit his pocket watch, saving his life. Richards was unharmed. Smith ran to the open window, where he was shot multiple times simultaneously, and fell from the window, dead. Upon falling to the ground, he was shot several more times. Mormons view his death as martyrdom.
Marriage and family
Emma Hale and her future husband, Joseph Smith, Jr., met in 1825 when Smith boarded with the Hales while he was employed in a company hoping to unearth buried treasure. Although the company was unsuccessful, Smith returned to Harmony several times seeking Emma's hand. Isaac Hale, Emma's father, refused to allow the marriage so the couple eloped across the state line to South Bainbridge, New York and were married on 18 January 1827. The couple initially moved to the home of Smith's parents on the edge of Manchester Township near Palmyra.
During the early portion of their marriage, Joseph and Emma Smith had the following children:
- June 15, 1828, Alvin, who lived only a few hours.
- April 30, 1831, twins, Thaddeus and Louisa, who died hours after their premature birth while their Father was being tarred and feathered.
- April 30, 1831, twins Joseph and Julia. These were the children of Julia Clapp Murdock and John Murdock. Murdock, upon his wife's death in childbirth, gave the infants to the Smiths (who had just lost their own twins) to adopt.
The couple later had four additional sons:
Smith was married to other women after Emma (see Joseph Smith, Jr. and polygamy). This is still a controversial subject. In some of these cases evidence exists that he was sealed to other women, but many were not documented or reported until long after Smith's death in 1844. However, many documented cases were witnessed. A few of the sealings actually took place by proxy in the 1850s in Utah. Letters and statements by the alleged plural wives make the claim that several of the marriages were consummated, but to this day there remains a lack of any historical evidence. Smith himself denied the doctrine in official church publications almost until his death. Smith's wife Emma died denying that her husband ever had any other wives, as did his eldest son Joseph. Emma Smith's deathbed testimony stated "no such thing as polygamy, or spiritual wifery, was taught, publicly or privately, before my husband's death, that I have now, or ever had any knowledge of...He had no other wife but me; nor did he to my knowledge ever have". Although Smith had many children with Emma, no additional offspring from the women making the plural wife claim were ever proven to have been fathered by Smith.
During his adult life - from the time he began dictating the Book of Mormon in 1827 until his death in 1844 - Smith introduced a large number of religious teachings. Although a number of his teachings are similar to doctrines circulating during his lifetime, several are unique to Smith.
Nearly all Smith's teachings had some root in the King James Version of the Bible, or his interpretation or elaboration of it. However, he believed in other scripture, and that in some instances, the Bible was translated incorrectly. Thus, he "restored" temples, orders of priesthood, and other elements of the Bible that he felt had been wrongly abandoned by mainstream Christianity as part of a Great Apostasy.
In many cases, Smith's doctrines or interpretations of the Bible, as well as his own claimed revelations, placed him at odds with mainstream Christianity. For example, Smith rejected mainstream Christianity's long-standing formulation of the Trinity as recorded in the 4th Century Nicene Creed.
Smith's death created a crisis for the Latter Day Saints. Their charismatic founder was dead and their hierarchy was scattered on missionary efforts and in support of Smith's presidential campaign. Brigham Young recorded in his journal his initial concern after Smith's murder: "The first thing which I thought of was, whether Joseph had taken the keys of the kingdom with him from the earth." Without the keys of the kingdom, that is, the appropriate Priesthood authority, Young recognized the possibility that, according to the church's doctrine and Smith's own teachings, the church lacked a divinely-sanctioned leader.
Because of ongoing tensions, the state legislature revoked Nauvoo's city charter and it was disincorporated. All protection, public services, self-government and other public benefits were revoked. Those who lived in the former City of Nauvoo referred to it as the City of Joseph—He being its founder—after this time, until the city was again granted a charter. Without official defenses, city residents continued to be persecuted by opponents, leading Young to consider other areas for settlement, including Texas, California, Iowa, and the Great Basin region.
Smith left ambiguous or contradictory succession instructions that led to arguments and disagreements among the church's members and leadership, several of whom claimed rights to leadership.
An August 8, 1844 conference which established Young's leadership is the source of an oft-repeated legend. Multiple journal and eyewitness accounts from those who followed Young state that when Young spoke regarding the claims of succession by the Quorum of the Twelve Apostles, he appeared to look or sound like the late Smith. Although many of these accounts were written years after the event, there were contemporary records. Historian D. Michael Quinn wrote:
The Times and Seasons reported that just before the sustaining vote at the afternoon session of the August meeting, "every Saint could see that Elijah's mantle had truly fallen upon the 'Twelve.'" Although the church newspaper did not refer to Young specifically for the "mantle" experience, on 15 November 1844 Henry and Catharine Brooke wrote from Nauvoo that Young "favours Br Joseph, both in person, manner of speaking more than any person ever you saw, looks like another." Five days later Arza Hinckley referred to "Brigham Young on [w]hom the mantle of the prophet Joseph has fallen." — D. Michael Quinn, The Mormon Hierarchy: Origins of Power, p. 166
Most Latter Day Saints followed Young, but some aligned with other various people claiming to be Smith's successor. Some waited for Smith's son, Joseph Smith III, to assume leadership of the church despite his young age at the death of his father. The church had published a revelation in 1841 stating "I say unto my servant Joseph, In thee, and in thy seed, shall the kindred of the earth be blessed". Documentary evidence indicates also that Smith set apart his son as his successor at various private meetings and public gatherings, including Liberty and Nauvoo.Brigham Young assured the bulk of Smith's followers as late as 1860 that young Joseph would eventually take his father's place.. That year, the younger Smith established what was to later be incorporated as the Reorganized Church of Jesus Christ of Latter Day Saints (now called the Community of Christ church) in the midwest, made up of scattered church members not having journeyed west with Young.
In addition, Smith's Vice Presidential running mate Sidney Rigdon formed the Chuch of Jesus Christ, headquartered in Greensburg, Pennsylvania with a few more congregations scattered throughout the area. Many of these smaller groups were spread throughout the midwestern United States, especially in Independence, Missouri, and several remain viable as religious groups. Issues relating to the succession crisis are still the subject of discussion and debate.
Mob violence and conflict continued to grow and threaten the Mormon establishment at Nauvoo. By the end of 1845 it became clear that no peace was possible, and most of the Latter Day Saints prepared to abandon the city. The winter of 1845-46 saw the enormous preparations for the Mormon Exodus across the Great Plains; in early 1846, the majority of the Latter Day Saints emptied the city.
In the modern media
- On TV, Joseph Smith's life as a prophet is satirized in the South Park episode All About Mormons.
- In film, he has been portrayed by actors such as Vincent Price (Brigham Young), Dean Cain (September Dawn), Jonathan Scarfe (The Work and The Glory), Nathan Mitchell (Joseph Smith: Prophet of the Restoration) and Richard Moll (Brigham).
- Smith was the subject of the cover of Newsweek Magazine, dated October 17, 2005. The cover was a reproduction of a stained-glass window portraying the First Vision. Many opinions on Joseph Smith were quoted, ranging from LDS Church President Gordon B. Hinckley to Mark Scherer, official historian of the Community of Christ.
- Statistical Report 2005, The Church of Jesus Christ of Latter-day Saints. See LDS Membership Indicators regarding membership counts compared to attendance.
- Steven L. Shields, Divergent Paths of the Restoration: A History of the Latter Day Saint Movement, Los Angeles: 1990
- McConkie, Joseph Fielding and Ostler, Craig J., Revelations of the Restoration, 2000, Ch. 13.
- The critical historian Fawn Brodie (No Man Knows, 119) speculated that one of John Johnson's sons, Eli, meant to punish Joseph by having him castrated for an intimacy with his sister, Nancy Marinda Johnson, but author Bushman states that hypothesis failed. He feels a more probable motivation is recorded by Symonds Ryder, a participant in the event, who felt Smith was plotting to take property from members of the community and a company of citizens violently warned Smith that they would not accept those actions.
- Chardon, Ohio court records, Vol U, p. 362, Brodie 1971, p. 198
- Brodie 1971, p. 207
- The Doctrine and Covenants, Covenant 57:3
- There is some debate as to whether the Mormons knew their opponents were government officials.
- Extermination Order. LDS FAQ. Retrieved on August 22, 2005.
- Boggs, Extermination Order
- Smith, Joseph Fielding (1946-1949). "Church History and Modern Revelation" 4: 167–173.
- Smith did not teach this in public before his death, but did teach it to the Quorum of the Twelve and the Council of Fifty, who taught it once the temple was completed
- Debate as to the status of Smith and polygamy has been debated, since during Smith's lifetime he publicly denied having ever taught or practiced polygamy and condemned the practice. Indeed, his widow and sons throughout their lifetimes were vehement that Smith had no association with the practice, and no offspring were produced from the many women claiming after his death to have been his plural wives. Some are of the opinion that he never practiced it. However, there appears to be a general historical consensus that he did, perhaps because the largest body of Smith's followers, and his detractors alike, accept that Smith was the author of the doctrine. Also, there are those of the opinion that he may have begun practicing it while he lived in Kirtland.
- The Destruction of the "Nauvoo Expositor"—Proceedings of the Nauvoo City Council and Mayor.
- The six other associates that accompanied them were: John P. Greene, Stephen Markham, Dan Jones, John S. Fullmer, Dr. Southwick, and Lorenzo D. Wasson
- Covenant 135:1
- Times and Seasons, Volume 5, p. 423, see also Volume 5, page 474; Volume 5, pp 490-491
- Church History, Volume 3, pp. 355-356
- Decision of Judge Philips in the Temple Lot Case, pages 42,43; Federal Reporter, 60:937-959
- See Wentworth letter.
- Quinn, D. Michael (1994). The Mormon Hierarchy: Origins of Power. Salt Lake City: Signature Books, p. 166. ISBN 1-56085-056-6.
- Covenant 107:18c
- Joseph Smith III; Joseph Smith III and the Restoration; Herald House; 1952, p. 13
- Autumn Leaves, Vol 1; p. 202
- Brigham Young: Journal of Discourses; Vol 8; P 69
- Anderson, Richard Lloyd (1969) "Circumstantial Confirmation Of the First Vision Through Reminiscences", 9(3) BYU Studies, pp. 373–404.
- Berge, Dale L. (1985) "Archaeological Work at the Smith Log House", 15(8) Ensign, pp. 24.
- Brodie, Fawn M. (1971). No Man Knows My History: The Life of Joseph Smith, 2nd edition. New York: Knopf. ISBN 0-679-73054-0.
- Bushman, Richard Lyman (2005). Joseph Smith: Rough Stone Rolling. New York: Knopf. ISBN 1-4000-4270-4.
- Bidamon, Emma Smith (March 27, 1876), letter to Emma S. Pilgrim, published in Vogel, Dan (1996) Early Mormon Documents, Vol. 1, Signature Books, ISBN 1-56085-072-8.
- Cobb, James T. (June 1, 1881) "The Hill Cumorah, And The Book Of Mormon. The Smith Family, Cowdery, Harris, and Other Old Neighbors—What They Know", 28(11) The Saints' Herald, pp. 167.
- Compton, Todd (1997) In Sacred Loneliness: The Plural Wives of Joseph Smith, Salt Lake City: Signature Books, ISBN 1-56085-085-X.
- Cowdery, Oliver (1834) "Letter [I]", 1(1) Latter Day Saints' Messenger and Advocate, pp. 13–16.
- Cowdery, Oliver (1835) "Letter VIII", 2(1) Latter Day Saints' Messenger and Advocate, pp. 195–202.
- Hill, Donna (1977 (also published by Salt Lake City: Signature Books in 1999.) Joseph Smith: The First Mormon, Garden City, NY, Doubleday, ISBN 1-56085-118-X (Signature Books).
- Hill, Marvin S. (1976) "Joseph Smith and the 1826 Trial: New Evidence and New Difficulties", 12(2) BYU Studies, pp. 1–8.
- Howe, Eber Dudley (1834) Mormonism Unvailed, Painesville, Ohio: Telegraph Press.
- Jessee, Dean (1976) "Joseph Knight's Recollection of Early Mormon History", 17(1) BYU Studies, pp. 35.
- Johnson, Luke (1864) "History of Luke Johnson, by Himself", 26 The Latter Day Saints' Millennial Star, pp. 834.
- Lapham, [La]Fayette (1870) "Interview with the Father of Joseph Smith, the Mormon Prophet, Forty Years Ago. His Account of the Finding of the Sacred Plates", 7 Historical Magazine [second series], pp. 305-309, republished in Vogel, Dan (1996) Early Mormon Documents, Vol. 1, Signature Books, ISBN 1-56085-072-8.
- Lewis, Joseph & Lewis, Hiel (April 30, 1879) "Mormon History", 24(5) Amboy Journal, p. 1.
- Mack, Solomon (1811) A Narraitve [sic] of the Life of Solomon Mack, Windsor: Solomon Mack, (No ISBN assigned).
- McKiernan, F. Mark (1971) The Voice of One crying in the Wilderness: Sidney Rigdon, Religious Reformer, 1793-1876, Lawrense, KS, Corondao Press, ISBN not available.
- Newell, Linda King and Valeen Tippetts Avery (1984) Mormon Enigma: Emma Hale Smith, Prophet's Wife, "Elect Lady", Polygamy's Foe, Garden City, NY, Doubleday, ISBN 0-252-02399-4.
- Norwich, Vermont (March 15, 1816), A Record of Strangers Who are Warned Out of Town, 1813–1818 (Norwich Clerk's Office), p. 53, published in Vogel, Dan (1996) Early Mormon Documents, Vol. 1, Signature Books, ISBN 1-56085-072-8, page 666.
- Phelps (1833) A Book of Commandments, for the Government of the Church of Christ, Zion: W. W. Phelps & Co..
- Porter, Larry C. (1969) "Reverend George Lane—Good "Gifts", Much "Grace", and Marked "Usefulness"", 9(3) BYU Studies, pp. 321–340.
- Porter, Larry C. (1971) A Study of the Origins of the Church of Jesus Christ of Latter-day Saints in the States of New York and Pennsylvania, 1816–1831, Ph. D dissertation, BYU.
- Quinn, D. Michael (1998) Early Mormonism and the Magic World View, Signature Books, 2d ed., ISBN 1-56085-089-2.
- Roberts, B. H. (1902) History of the Church of Jesus Christ of Latter-day Saints, The Church of Jesus Christ of Latter-day Saints.
- Smith, Joseph, Jr. (1830) The Book of Mormon: An Account Written by the Hand of Mormon, Upon Plates Taken from the Plates of Nephi, Palmyra, New York: E. B. Grandin.
- Smith, Joseph, Jr. (1832) History of the Life of Joseph Smith, in Joseph Smith Letterbook 1, pp. 1–6, Joseph Smith Collection, LDS Church Archives, Salt Lake City, published in Jessee, Dean (2002) Personal Writings of Joseph Smith, Salt Lake City: Deseret Book, ISBN 1-57345-787-6.
- Smith, Joseph, Jr. (1835) Doctrine and Covenants of the Church of the Latter Day Saints, Kirtland, Ohio: F. G. Williams & Co.
- Smith, Joseph, Jr. et al. (1838–1842) History of the Church Ms., vol. A–1, pp. 1–10, LDS Church Archives, Salt Lake City, published in Jessee, Dean C. (ed.) (2002) Personal Writings of Joseph Smith, Salt Lake City: Deseret Book, ISBN 1-57345-787-6.
- Smith, Joseph Fielding (1946-1949) Church History and Modern Revelation, vol. 4, Deseret.
- Smith, Lucy Mack (1853) Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations, Liverpool: S.W. Richards.
- Smith, William (1883) William Smith on Mormonism: A True Account of the Origin of the Book of Mormon, Lamoni, Iowa: RLDS Church, (ISBN not assigned).
- Stevenson, Edward (1882) "One of the Three Witnesses: Incidents in the Life of Martin Harris", 44 The Latter Day Saints' Millennial Star, pp. 78–79, 86–87.
- Tiffany, Joel (1859) "Mormonism, No. II", 5 Tiffany's Monthly, pp. 163-170.
- Tucker, Pomeroy (1867) Origin, Rise and Progress of Mormonism, New York: D. Appleton.
- Turner, Orasmus (1851) History of the Pioneer Settlement of Phelps and Gorham's Purchase, and Morris' Reserve, Rochester, New York: William Alling.
- Vogel, Dan (1994) "The Locations of Joseph Smith's Early Treasure Quests", 27(3) Dialogue: A Journal of Mormon Thought, pp. 197-231.
- Whitmer, David (1887) An Address to All Believers in Christ By A Witness to the Divine Authenticity of the Book of Mormon, David Whitmer, Richmond, Missouri.
In addition, Smith is also the main subject of virtually all works dealing with the early Latter Day Saint movement.
- Smith Political Family
- History of the Latter Day Saint movement
- Controversies regarding Mormonism
- Joseph Smith: Prophet of the Restoration (film)
- Joseph Smith, Jr. and Polygamy
- Lectures on Faith
- Works by Joseph Smith, Jr. at Project Gutenberg
- "Who was Joseph Smith?" - At Mormon.org
- JosephSmith.net - The official web site on Joseph Smith by the LDS Church.
- Joseph Smith - collection of articles about Joseph Smith from LightPlanet.com
- Joseph Smith Daguerreotype - The only known photograph of Joseph Smith
- Joseph Smith, Jr. - The Prophet - a mormon film about Joseph Smith
- The Restoration (Google Video) - a mormon film about Joseph Smith
- LibraryThing author profile
| Leader of the Church of Christ, later called |
the Church of Jesus Christ of Latter Day Saints
|Joseph Smith, Jr.|
|Successor (as claimed by various |
Latter Day Saint movement denominations)
|The Church of Jesus Christ of Latter-day Saints:|
Quorum of the Twelve (led by Brigham Young)
|Community of Christ ("RLDS Church"):|
Joseph Smith III
|Church of Jesus Christ of Latter Day Saints (Strangite):|
|Church of Jesus Christ (Bickertonite):|
William Bickerton (follower of Sidney Rigdon)