Table of Contents
Collection Overview +/-
Collection Inventory +/-
series: I. People
This section contains the files by and about people in LDS history, arranged alphabetically by last name. The material in the files consists of typed extracts from the originals or photocopies. Selected quotes and a listing of letters indicate the nature of the material found in each folder. The quotations provide a sampling of the numerous topics covered.
box 1: Ezra Taft Benson to First Presidency
folder 1: Ezra Taft Benson (1976)
"The Gospel Teacher and His Message"
folder 2: Ezra Taft Benson (1976-1981)
"God's Hand in Our Nation's History"
"Fourteen Fundamentals in Following the Prophet"
"Thus Saith Ezra Benson"
folder 3: George T. Benson (1888-1933)
Whitney Ward Records
Whitney Ward Co-op
Whitney Ward Bishopric Meetings
Whitney Ward Relief Society
Oneida Stake Historical Record
Franklin Stake Historical Record
folder 4: Abraham H. Cannon, Diary, extracts (1884-1887)
"I had a conversation with Bro. [Lorenzo] Snow about various doctrines. Bro. Snow said I would live to see the time when brothers and sisters would marry each other in this church. All our horror at such a union was due entirely to prejudice, and the offspring of such unions would be as healthy and pure as any other These were the decided views of Pres. [Brigham] Young when alive, for Bro. S[now] talked to him freely on this matter."
folder 5: Abraham H. Cannon, Diary, extracts (1887-1889)
"Father [George Q. Cannon] proved ... by passages from the Book of Mormon and Doctrine and Covenants that all men, even the sons of perdition, will be resurrected and stand before God to be judged. He believes that Jesus Christ is Jehovah, and that Adam is his father and our God; that under certain unknown conditions the benefits of the savior's atonement extend to our entire solar system. Jesus, in speaking of himself as the very eternal Father speaks as one of the Godhead, etc. Many obscure points of doctrine were made plain to me by the conversation this morning."
folder 6: Abraham H. Cannon, Diary, extracts (1889-1891)
"Pres. [Wilford] Woodruff spoke in regard to second anointings and said the presidents of stakes were to be the judges of who were worthy to receive them, but it was an ordinance of the eternal world which belonged particularly to old men."
folder 7: Abraham H. Cannon, Diary, extracts (1891)
"The recent report of the Utah Commission, the full text of which just came during the night, was discussed. False statements: that 18 polygamous marriages have been performed since the manifesto was issued."
folder 8: Abraham H. Cannon, Diary, extracts (1892-1893)
"They [the First Presidency] expressed themselves very freely on the disunion which has existed among us, and desired to know from all present whether or not we considered they had a right to dictate to us the policy we should pursue in pos [politics?], as well as in all other things, temporal or spiritual. The brethren all agreed that this was the right of the Presidency."
folder 9: Abraham H. Cannon, Diary, extracts (1894)
"I [George Q. Cannon] am thankful for what has been revealed.... There has been a disposition since the days of Nauvoo for men to seek to add to their future kingdoms by having dead persons sealed and adopted to them. Amasa Lyman once said, 'When it comes to the game of kingdoms, I can hold my own with any of them,' meaning that his following was as large.... Adoptions to certain men naturally led men to seek counsel from those to whom they were thus adopted, and consequently the Presidency and general priesthood was set to one side."
folder 10: Abraham H. Cannon, Diary, extracts (1895)
"George Q. Cannon has deeded big house in Seventeenth Ward to Hiram B. Clawson for use of Clarkson, Trumbo, and others. I told father that I felt certain he will yet find that Clawson receives some pecuniary advantage from this deal. Indeed, I told father that I knew of Clawson having had a rakeoff on sums of money which the church paid U.S. Marshal Benton to keep him quiet during the Raid."
folder 11: Abraham H. Cannon, Diary, extracts (1895)
"We had some talk about the injurious effects of the use of cocaine, which is a drug similar to opium, and sometimes leads those who use it to commit suicide. Bro. [Franklin D.] Richards told of a certain woman who is in the church, and who contemplated committing suicide.... Father said he believed some suicides would meet a Second Death."
folder 12: Frank J. Cannon, Correspondence (1892-1908)
Joseph F. Smith (hereafter abbreviated to JFS), letter to Bishop, 26 October 1892, quoting letter of Bishop Thomas J. Stevens
Frank J. Cannon, letter to JFS, 18 September 1896 Issac Trumbo, letter to Hiram B. Clawson, 10 February 1898 JFS, letter to Frank J. Cannon, 4 January 1900 Frank J. Cannon, letter to Walter J. Beatie, 10 March 1902 Frank J. Cannon, letter to B. H. Roberts, 24 October 1902 Frank J. Cannon, letter to JFS, 29 October 1902 Note by George F. Gibbs, n.d.
"Brothers," letter to "Brother Frank" [Frank J. Cannon], 15 February 1916
George Q. Cannon, Letter, n.d., concerning Frank J. Cannon, only pp. 3-7, incomplete
JFS, letter to son, Alvin Smith, 9 August 1905
Tribune, 1 November 1908, account of Frank J. Cannon speech to American Party at County Court House in Ogden
folder 13: George Q. Cannon, Correspondence (1892-1898)
George Q. Cannon, interview with Col. Trumbo and Bishop Clawson, 17 August 1894
James S. Clarkson, letter to H. B. Clawson, 1 September 1894
Wilford Woodruff, letter to James S. Clarkson, n.d.
George Q. Cannon, interview with General Clarkson and Colonel Trumbo, 25 September 1894
James S. Clarkson, letter to George Q. Cannon, 26 September 1894
George Q. Cannon, extracts from Journal, 11-15 March 1895
George Q. Cannon, extracts from Journal, 17 January, 1 February, 2 March 1898, including Isaac Trumbo's letter to Wilford Woodruff, George Q. Cannon, and JFS, 28 January 1898 [some transcription and notes in handwriting of B. H. Roberts]
George Q. Cannon, extract from Journal, 29 March 1898 [in handwriting of B. H. Roberts]
George Q. Cannon, extracts from Journal, 20 July to 12 August 1898
George Q. Cannon, letter to "Editor Tribune," 6 November 1898
GeorgeQ. Cannon to California, 10 July 1892, [yellow typescript]
George Q. Cannon, letter to Wilford Woodruff and JFS [yellow typescript]
folder 14: Albert Carrington, Correspondence (1878)
JFS, letter to [Charles W.] Nibley, 5 January 1878, concerning Carrington's opposition to the Twelve relative to the Brigham Young Estate
Bullion, Beck, and Champion Mining Co., pp.
Union Light and Power Co., 1 p.
Col. Trumbo matters, 1 p.
John Henry Smith as Senate candidate, 1 p.
folder 15: Jared Carter, Diary Extracts (1833)
"While in Kirtland there was some conversation among some of the elders as though I had ought to be ordained but I informed them notwithstanding I felt as though it was my indispensable [?] duty to preach the gospel that I was unwilling to be ordained unless it was by the consent of all the elders or it should be made known by revelation for I had heard that Newel Knight had said that it was not expedient that I should be ordained but it did appear by revelation that God required that I should be ordained."
folder 16: James L. Clayton, letter to Elder Boyd K. Packer (19 November 1981)
folder 17-18: William Clayton (1843-1946)
Robert F. Smith, letter to Mr. Palmer, 2 June 1982
folder 19: William Clayton (1843-1846)
George D. Smith, "A Note on William Clayton"
"Journal by William Clayton 1842 -1846--Excerpts"
folder 20: William Clayton (1843-1846)
"Extracts from Wm Claytons private Book," 56 pp., including the following headings: "Keys," "Observation on the Sectarian God," "Priesthood," "Behold a sower went forth to sow &c," "A Key to the Revelations of John," "A Revelation given at Kirtland," "A Revelation," "Prophecy on War," and "The subject of the dispensation of the fulness of times."
folder 21: Ina Coolbrith, Correspondence (1857)
Josephine Smith, letter to Cousin Joseph [JSF], 19 March 1857, 3 pp.
Josephine Smith, letter to Cousin Joe [JFS], 22 July 1857, 5 pp., says: "Is polygamy not spoken of as a crime there [in the Book of Mormon]? Did not Uncle Joseph himself say that 'it was not commanded him, but was permitted him? ... Does that bring happiness or peace? No, Cousin [JFS], you know as well as I that it does not. You have not lived at Salt Lake, in the very mid'st of it, and not have known how unhappy were those who were connected with it, and if you were asked before the bar of God if that brought happiness, you could not with truth say it did. This you know. Is it right for a girl of 15 and even 12 [or 16, bracket by Kenney] to marry a man of 50 or 60. Can there be any love there? ... I think I see myself, vowing to love and honor, some old driveling idiot of 60, to be taken into his harem and enjoy the pleasure of being his favorite Sultana for an hour, and then thrown aside, whil'st my Godly husband, is out sparking another girl, in hopes of getting another victim to his despotic power."
Aunt Agnes [Smith], letter to Joseph Smith [JFS], appended to previous letter, 2 pp.
Agnes Smith, letter to Cousin [JFS], 22 August 1857 or 1859; and Ina, letter to Cousin [JFS], in same letter
JFS, letter to Josephine Smith, 1 September 1857, transcript, 13 pp., saying: "I wish to state here, before you, that I am ready to bear my Testimony before any Tribunal on Earth or in Heaven, that tho' I have lived in the midst of polygamy for years, I have seen nothing of it, which is not calculated to promote 'happiness' and peace among the honest and Good! Your assertion to the contrary notwithstanding! Believe me, for I say just what I mean and believe and mean just what I say--I know that it's none of my business, whether a 'girl of 12 or 15' has married a man of 20 or 30, in Salt Lake or not! or elsewhere; and what has it to do with you? No man is compelled--save by principle--to marry, neither is any girl, not in Utah nor in the United States. Therefore if a girl of 10 is fool enough to marry her step-dad, or Grand-Sire, it is her look out, not mine! I am sorry to say, you evince a spirit, in your letter, which would believe every slanderous report circulated about the Mormons, as well as believe there was not an honest Mormon in the Church, because some Black-leg Burglar, or Cut-Throat, disguised in formal friendship, had said so! It is simply ridiculous, Josephine that you should condescend to such littleness."
folder 22: Ina Coolbrith, Correspondence (1908)
Mary B., letter to [Ina], 27 March 1908, 8 pp.
Mrs. M. B. S. Norman, letter to Cousin Ina, 24 April 1908, 8 pp.
Mary B., letter to Ina, 26 October, 2 pp.
Mary B., letter to Ina, n.d., 5 pp.
letter to Ina, n.d., incomplete, 4 pp.
folder 23: Clerks
Bruce A. Van Orden, "Close to the Seat of Authority: Secretaries and Clerks in the Office of the President of the LDS Church, 1870-1900"
box 2: First Presidency
folder 1: First Presidency, Correspondence (1877-1885)
John Taylor, letter to the First Presidency, 7 November 1877, says: "The subject of the present condition of the patriarchs has lately been considered by us. It has appeared to several of the members of the quorum [of the Twelve] that they had lately noticed a spirit amongst some of the brethren ordained to this office, to degrade it to a mere means of obtaining a livelihood, and to obtain more business they had been traveling from door to door and underbidding each other in the price of blessings.... Resolution: 'that a quorum of patriarchs be organized, over which, Bro. John Smith, by virtue of his calling, will preside, and the members of which quorum he will direct in their labors and operations, as he shall be instructed by the council of the apostles, and that it shall be Bro. Smith's duty to see that Records of Blessings are properly kept and preserved.' (unanimously passed)."
folder 2: First Presidency, Correspondence (1881-1883)
L. John Nuttall, letter to Elder William Adams, 9 January 1882, says: "I am directed to say that the Liquor question is one that requires the best judgment and firmness of all concerned to properly handle and control, as any other one thing among us as a people. And in view of the complications attending the sale of liquors, President [John] Taylor thinks it will be best for your Cooperative Institution to handle it, where, under the wise counsel of the Board of Directors, such safeguards can be thrown around it as will be beneficial. Its sale should be confined, as much as possible, for medicinal purposes only, and then so controlled as not to interfere with the business of the store, to offend the fine feelings of the Sisters, as they shall be doing business there. In no case should any liquor be drunk on the premises."
folder 3: First Presidency, Correspondence (1883-1885)
George Reynolds, secretary to the First Presidency, letter to Edward Cliff, 14 March 1885, says: "I write by direction of Elder Franklin D. Richards. It is understood here that it would be desirable for reasons that need no explaining, that you should take a mission [in order to avoid imprisonment for polygamy]. Where would you prefer? How would New Zealand suit you? Our reason for asking is that at the present time there is no call for Elders in Great Britain; more have gone there than are required; while there is an appeal from New Zealand for missionaries by reason of the number of the natives who are joining the Church. Please state in your answer your feelings on this matter fully and frankly, and they will be appreciated by Bro. Richards." [Cliff was imprisoned for polygamy from October 1887 until April 1888.]
folder 4: First Presidency, Correspondence (1885)
John Taylor and George Q. Cannon, letter to Franklin Spencer, 22 October 1885, says: "As to the proper method of dealing with what are called minor sins, the Presidents of Stakes and Bishops have it in their power to decide. That there has been too much looseness upon these points in many places appears clear to us from the reports which reach us. Sabbath breaking, drunkenness, blasphemy, and sins of this character forbidden by the word of God should not be allowed to pass unreproved by the officers of the Church."
folder 5: First Presidency, Correspondence (1885-1887)
John Taylor, letter to Marriner W. Merrill, 27 January 1886, says: "It is not advisable to fall into the fashion of issuing certificates of the character you describe [i.e., of polygamous marriages]. The parties themselves should keep a record of the transaction and the names of the witnesses, and beyond this nothing more is necessary unless it should be required to prove the marriage for the purposes of heirship to property, when it can be procured. We do not think it proper for a young man of the age you mention and an old lady, such as you describe, to marry for time and eternity. There would be no objection to a union for eternity, even where such a disparity of ages exist."
folder 6: First Presidency, Correspondence (1887)
First Presidency, letter to Angus M. Cannon, 4 February 1887, says: "As the presidency of your stake meets tomorrow and there may be an inclination on the part of some to take up the question on round dancing at the University Ball and at some other parties which have been held in the city, we suggest to you that nothing be said upon that subject for the present."
folder 7: First Presidency, Correspondence (1887-1896)
George Reynolds, secretary to the First Presidency, letter to Arthur Eroppe, 9 March 1888, says: "I will say that it is the universal rule that all our members should be re-baptized and re-confirmed when they reach Zion. This requirement has been observed by the President of the Church, and all its officers and members, and would be required of you on your arrival."
folder 8: First Presidency, Correspondence (1880-1892)
First Presidency, letter to artists in Paris, 26 April 1892, says: "The walls of the Garden [of the Salt Lake Temple] ought to represent as well as can be done, the Garden of Eden in the condition in which it was when the Lord placed our first parents therein, as described in the scriptures, filled with the most beautiful vegetation, and with animals of every kind dwelling together without enmity.... We would like the designs to be as beautiful as it is possible to obtain."
folder 9: First Presidency, Correspondence (1893-1894)
Wilford Woodruff and JFS, letter to Job Pingree, 23 January 1894, says: "With regard to your questions we will say that no one who has deliberately committed murder can be permitted to be baptized into the Church of Christ, and we regard those who intentionally destroy their children before birth as included in this prohibition; as to the lesser sin of preventing conception, no general rule can be laid down, there are so many different circumstances distinguishing one case from another and such a difference in motives that each particular case has to be judged by itself and decided by the light of the Spirit."
folder 10: First Presidency, Correspondence (1894-1898)
[George F. Gibbs, secretary to the First Presidency], letter to Levi Savage, 17 December 1895, says: "I am directed by the First Presidency to say in answer to your favor of tenth instant that in the cases to which you refer, the same rule holds good with regard to both living and dead. For those who have associated with any upon whom rests the curse of Cain [the Blacks] baptisms can be performed, but endowments cannot be received. The fact of them being dead does not make any difference in regard to this law."
folder 11: First Presidency, Correspondence (1899-1903)
George Reynolds, secretary to the First Presidency, letter to Ben E. Rich, 11 March 1899, says: "If an Elder feels that he has just cause and is moved upon by the Spirit of God to wash his feet against a person or persons who have violently or wickedly rejected the truth, let him do so quietly and beyond noting it in his journal let him not make it public. Nothing should be published in the Southern Star or else-where on this subject. Elders should be privately instructed and should let the matter rest between them, the Lord, and the persons concerned."
folder 12: First Presidency, Correspondence (1903-1908)
First Presidency, letter to Heber J. Grant, 12 October 1906, says: "It has always been held that a man tainted with Negro blood is not eligible to hold the Priesthood; neither is a white man who marries a Negro woman, or a woman tainted with Negro blood."
folder 13: First Presidency, Correspondence (1909-1912)
First Presidency, letter to William Budge, president of the Logan Temple, 20 February 1912, says: "This will authorize you to permit the temple work to be done in behalf of the father of the bearer, Anna J. Keller, of Mink Creek, Idaho, and then perform the sealing ordinance in behalf of her parents, to whom she wishes to be sealed, leaving the record showing the sealing of her mother to Bishop Rasmussen unchanged. P.S. Please make a note on the record in connection with the sealing of the parents of Sister Keller that it has been done under instruction of the First Presidency."
folder 14: First Presidency, Correspondence (1912-1916)
First Presidency, letter to the General Boards of the YLMIA, Primary, and Relief Society, 22 September 1916, says: "We feel that there exists a pressing need of improvement and reform among our young people, specifically in the matter of dress and in their social customs and practices. Our women are prone to follow the demoralizing fashions of the world; and some of the daughters of Zion appear to vie with one another in exhibitions of immodesty and of actual indecency in their attire.... Many of our youth of both sexes are fast approaching a state of depravity in dancing, and in their feverish pursuit of frivolous and dissipating pleasures."
folder 15: First Presidency, Correspondence (1916-1935)
First Presidency, letter to Thomas J. Yates, 6 February 1917, in answer to the question, namely, "Where a mother and father have joined the Church and are doing work in the temple, we take it that the father is heir for his line and the mother is heir for her line. Question: Does the mother lose her heirship when her oldest son receives the Higher Priesthood, if he is a good and faithful man, or does she retain it, having commenced the work for her line?" says in answer: "The mother does not lose her heirship when her oldest son receives the Higher Priesthood. If prevented by death or otherwise from further acting as proxy in behalf of her own line of ancestry it will be in order for her heirs to continue the work commenced by her and to see that done by her personally or at her instance, thus recognizing her right of heirship."
box 3: Susa Young Gates to George Reynolds
folder 1: Susa Young Gates, Correspondence (1889-1916)
Susa, letter to JFS, My dear brother "Jason" [code-name for JFS], 25 November 1889, 2 pp.
Susa Y. Gates, letter to My dear Brother "Jason" [JFS], 3 December 1889
Susa, letter to JFS, 1 July 1902, 11 pp.
Sister [Susa Young Gates], letter to My Brother [JFS], received 31 December 1906, 4 pp., says: "When I think of who and what you are--one of the greatest historical characters of this Church and of this world--and when I remember that some day every scrap of your own writing, as well as all letters written to you will be eagerly searched for historical purposes--I am simply frightened out of all further speech.... But that last sentence of yours sounds in the very ears of my soul! 'Write nothing others may not read.' Dearly beloved, this shall be my very last 'care of my heart' letter. But, even if I draw close the door into the chamber of my soul, that chamber closed fast, since I was a girl of fourteen--it will be there! Eternity if not far away!"
Sister Susa, letter to My dear brother [JFS], answered 21 January 1907,2 pp.
Susa Young Gates, letter to JFS, 4 August 1916, 3 pp.
Susa Young Gates, letter to JFS, 31 August 1916, 2 pp.
folder 2: Heber J. Grant & Anthony W. Ivins (1895-1916)
Heber J. Grant, diary transcription, 1895-1911,16 pp.
"The other counselor [Joseph F. Smith] is a plain blunt man and is lacking in cunning and the ability to shape things to suit his opinions."
Heber J. Grant, letter to JFS, 11 May 1905, 6 pp.
Heber J. Grant, Diary, 1-7 October 1903, 8 pp.
Heber J. Grant, Diary, 9-10 November
Heber J. Grant, Diary, 2-3 January 1911
Heber J. Grant, Diary, 7-8 February 1911
Heber J. Grant, letter to JFS, John R. Winder, and Anthon H. Lund, 22 September 1906, 3 pp.
Heber J. Grant, letter to JFS, John R. Winder, and Anthon H. Lund, 3 February 1906, 1 p., incomplete
Setting apart of Heber J. Grant as president of the Twelve Apostles, 23 November 1916
JFS, Letter to Hiram B. Clawson, 12 May 1899, 2 pp.
Anthony W. Ivins, letter to JFS, 24 June 1907, 2 pp.
folder 3: James Jack, Correspondence (1887)
James Jack, letterbook, 1887,15 pp., several entries in code
James Jack to John W. Young: "Attorney General returns bill to President tomorrow night if we hold control territory under test oath every saint must swallow more mental reservations each time to vote than would be required to vote once for [Utah State] constitution."
folder 4: Andrew Jenson, Correspondence (1906-1915)
Andrew Jenson, letter to JFS, John R. Winder, and Anthon H. Lund, 10 December 1906, 5 pp.
Andrew Jenson, letter to JFS, 1 January 1915, 6 pp., says: "I believe you will understand me and have sympathy with me when I in the midst of my best endeavors have been turned down, especially when your predecessor, President [Lorenzo] Snow, turned me down through the influence of a man who was like a 'dog in the manger.' I am frank to acknowledge to you that I have felt slighted on many occasions, and have been made to feel the sting of it most keenly. I both am and am not one of the general authorities of the Church. I am just outside the circle. When the question is up for transportation--something that I need as much as any man in the Church--I am just outside the limit. If any invitations are issued for the General authorities to attend, I am again just where I am missed. If I attend any stake conference or any other Important meeting, I am simply tolerated."
Financial Dept. records concerning Andrew Jenson's Chronology, typescript
folder 5: George C. Lambert, Correspondence (1902-1907)
George C. Lambert, letter to First Presidency, 8 January 1902, 3 pp.
George C. Lambert, letter to First Presidency, 27 January 1902, 3 pp.
George C. Lambert, letter to First Presidency, 4 February 1902,4 pp.
John Mooney Smith, Rudger Clawson, and Reed Smoot, letter to First Presidency and Council of Apostles, 14 February 1902, 3 pp. concerning settlement of the George C. Lambert notes
George C. Lambert, letter to the First Presidency, 24 February 1902
George C. Lambert, letter to First Presidency, 22 November 1902,2 pp., says: "This is not the first time in the years that have elapsed that I have thought of the correspondence mentioned, which was perhaps as annoying to you as it was unsatisfactory to me. I have thought of it every time I have noticed its effect upon my eldest son. The feeling that I was unjustly dealt with has rankled in his heart from that day to this, and though otherwise an honorable and worthy young man, he has made it an excuse for refusing to pay tithing or take any active part in Church affairs."
Francis M. Lyman, John Henry Smith, and Rudger Clawson, letter to JFS and Counselors, 10 January 1907, 4 pp.
George C. Lambert, letter to First Presidency, 18 April 1907
George C. Lambert, letter to First Presidency, 16 August 1907
folder 6: Anthon H. Lund, Diary, extracts (1891-1903)
Rudger Clawson: "I do not want my sons to see me go back on my family so that when I die it shall be said of me that I have gone back on a principle. I am aware of the feeling growing among the people that plural families are unpopular. They are growing less.... This principle will never be taken from the earth. There were many a first wife who rejoiced at the manifesto. There was on the other [hand] many who grieved and were afflicted. There are some who think the church is going back upon the principle [polygamy]. I tell them this is not so."
folder 7: Anthon H. Lund, Diary, extracts (1903-1905)
"Temple meeting with Twelve: it was shown by Bro. [Rudger] Clawson that the church is worth 3,200,000.00 above all liabilities. This was a good showing."
folder 8: Anthon H. Lund, Diary, extracts (1905-1908)
"In the afternoon we had a large meeting. I spoke upon inconsistent claim made by the Reorganites [members of the Reorganized Church of Jesus Christ of Latter Day Saints], that this church is rejected because the temple was not finished in a certain time and their church is accepted because they do not accept temple work!"
folder 9: Anthon H. Lund, Diary, extracts (1907-1910)
"I attended temple meeting. It was agreed to release Bro. [William B.] Preston. He is getting worse, and is even drinking. He is not responsible. It was agreed to appoint C. W. Nibley to take his place... In the evening I wrote the release of Bishop Preston. I made it as mild as I could."
folder 10: Anthon H. Lund, Diary, extracts (1910-1915)
"I spent the forenoon in the Historian's Office where Bro. C. W. Penrose and I listened to Bro. [B. H.] Roberts reading his concluding chapter on the prophet Joseph Smith. We got him to eliminate his theories in regard to intelligences as conscious, self-existing beings or entities before being organized into spirits. This doctrine has raised much discussion and the inference on which he builds his theory is very vague. The prophet's speech delivered as a funeral sermon over King Follett is the basis of Bro. Roberts doctrine: namely where he speaks of man's eternity claim. Roberts want to prove that man then is co-eval with God. He no doubt felt bad to have us eliminate his pet theory."
folder 11: Bruce R. McConkie (1980)
"The Seven Deadly Heresies," typescript, 1980,22 pp.
"The Seven Deadly Heresies," printed, 7 pp.
"Heresy one: There are those who say that God is progressing in knowledge and is learning new truths.... Heresy two concerns itself with the relationship between organic evolution and revealed religion and asks the question whether they can be harmonized.... Heresy three: There are those who say that temple marriage assures us of an eventual exaltation.... Heresy four: There are those who believe that the doctrine of salvation for the dead offers men a second chance for salvation.
... Heresy five: There are those who say that there is progression from one kingdom to another in the eternal worlds or that lower kingdoms eventually progress to where higher kingdoms once were.... Heresy six: There are those who believe or say they believe that Adam is our father and our god, that he is the father of our spirits and our bodies, and that he is the one we worship.... Heresy seven: There are those who believe we must be perfect to gain salvation."
folder 12: L. John Nuttall, draft papers, extracts (1886-1890)
"A reply was sent to Bro. O. V. Avy's letter received yesterday, granting him and Bro. Emil Buchmiller the privilege of taking each a wife among the Mayas of Yucatan, in case they found it would aid them in the more perfect accomplishment of the mission they proposed; but telling them there must be no plural marriages or other sexual relations with the women of that race."
folder 13: L. John Nuttall, Diary typescript, extracts (1876-1904)
"Read the following 'Pres. Brigham Young died at 4 o'clock.' This seemed a heavy blow. Yet I felt a weight of sorrow on the receipt of each telegram. And now felt that the Master Mind of Utah and the Whole World had been called away leaving a blank and a sorrowful time for the Latter-day Saints. Received the following: 'Pres. Brigham Young's funeral will be held at 12 o'clock on Sunday next.' Felt much depressed in spirits."
folder 14: Charles W. Penrose, Diary, extracts (1895-1897)
"Read to high council Bro. Francis M. Lyman's remarks at the last meeting of stake conference. Council adopted resolution which I wrote dissenting from the doctrine advanced by Bro. Lyman that an apostle had the right to change a regulation established in a regularly organized stake of Zion of his own volition, without instructions from the First Presidency. The presidency of the stake were requested to write the views of the council and present them with the resolution and the report of the remarks of Bro. Lyman to the First Presidency."
folder 15: George Reynolds, Diary, extracts (1881-1906)
"The School of the Prophets was re-organized after the ancient order. We went to the Endowment House fasting, had our feet washed by the president (see D&C 88). Partook of the sacrament &c. Thirty-eight brethren were present on this occasion."
box 4: Franklin D. Richards to B. H. Roberts
folder 1: Franklin D. Richards, Diary, extracts (1886-1887)
"It has been known some time past that the President [John Taylor]'s health was failing--that at times his mental faculties refused to act or if at all but very sluggishly--with almost entire loss of memory of what had been recently transpired."
folder 2: Franklin D. Richards, Diary, extracts (1888-1889)
"While looking at Professor Alexander Winchell's book Adamites and pre-Adamites, the spirit showed me that if the doctrine of the prophet Joseph [Smith] were accepted, viz., that the earth is composed of parts or fragments of other earths--various different problems would become easy of solution--viz., different occurrences of races different geological periods of time. Existence of pre-Adamites. It would account for finding bones of mammoth [and] mastodon so great depth below the surface or human skeletons either, or any other marks of civilization."
folder 3: Franklin D. Richards, Diary, extracts (1889-1892)
"President Lorenzo Snow made a lengthy and powerful discourse an hour and more in length which affected all present and regulated the current of the spirit, cleansing the atmosphere, misunderstandings were adjusted between each other and between them and the First Presidency. We met fasting--when differences were settled we clothed and prayed in the Holy Order. We then broke bread and poured out Dixie Wine and celebrated the Death and suffering of our Lord Jesus Christ."
folder 4: Franklin D. Richards, Diary, extracts (1893-1894)
"President Wilford Woodruff melted to tears blessed the brethren present believed that not one of us would fail but that all of us would overcome and obtain our crowns in the kingdom of God said we must be unified or God would put us away and place others in our stead."
folder 5: Franklin D. Richards, Diary, extracts (1894-1895)
"Read reports of M. T. Farnsworth, recorder of Manti Temple-manifestations in St. George and Manti Temples, parts of which were expunged or rejected."
folder 6: Franklin D. Richards, Diary, extracts (1895-1896)
B. H. Roberts "showing a broken heart and a contrite spirit stating the reasoning of the spirit with us the only male representative of his father's or his mother's line in the church for the redemption of their dead. This overcame him he broke down with a terrible struggle and conformed entirely to the wishes of the presidency and council."
folder 7: Franklin D. Richards, Diary, extracts (1896-1899)
"Conversed about the conduct of ancient David, our modern Moses, and the nature and heinousness of certain sins--and mode of cleansing therefrom also about transmigration of souls as believed and taught by Charles and Abraham Stayner and some of their converts."
folder 8: Franklin S. Richards, extracts (1887-1888)
folder 9: George F. Richards, Diary, extracts (1907-1911)
"Bro. Charles R. McBride ... and his wife had decided to grant a request I made of them about six months ago. To have sealed to me their daughter May who died nearly ten years ago. I had a dream which led me to take this step. I told my dream to Pres. Lyman and he advised it."
"We as a council of Twelve decided to summon Bro. [Joseph W.] Summerhays before us Wednesday next at 1 p.m. to show cause why he should not be excommunicated from the Church for marrying a plural wife and performing plural marriages since the declaration of Pres. Smith of 1904."
folder 10: B.H. Roberts, extracts from letters (1893-1922)
Items of Church History to be Referred to Pres. JFS Typed summaries from Roberts Collection, 11 pp.
folder 11: B. H. Roberts, Correspondence (1896)
B. H. Roberts, letter to Moses Thatcher, 6 November 1896, 18 pp. handwritten, and 11 pp. typescript, says: "I think we both were mistaken in the course we pursued in that matter. We took an extreme view of the action of our brethren, in relation to political affairs and by denouncing their action in some things, and what was supposed to be their action in others, the effect of what we said and did--however upright our intentions, or honest our motives--the effect, I say, of what we said and did, was to represent our brethren as conspiring against the liberties of the people and trifling with their rights as American citizens." B. H. Roberts, letter to Heber J. Grant, 17 November 1896, 5 pp. Concerning
B. H. Roberts coming home to pay off $1000 debt, and will Heber J. Grant advocate lecture tour?
folder 12: B. H. Roberts, Correspondence (1900-1908)
B. H. Roberts, letter to Charles W. Penrose, 9 January 1900,4 pp., says: "I know that you have been much handicapped by reason of the position that the [Deseret] News has had to assume; but really I thought that the News has been doing ... well.... It seems to me from this distance, and with such information as I have, that it is an entire--and you will pardon me if I say, abject--surrender to all that the Tribune has stood for; and is humiliation at the feet of an arrogant, insolent and contemptible foe, such as I never could consent to with my present understanding of matters.... You will have to pardon my speaking so emphatic and earnestly upon this subject--I do so with the best of personal feelings, especially towards you, as I do not believe you conceived such a course, and I am quite willing that my views on this subject should be known to my brethren; for I feel outraged by having such a thing appear at such a time. And it seems to me that the time ought to come some day ... when we need not whine and whimper like whipped, mangled curs at the feet of the coward which has been, or lick the hand that has been smiting us. Maybe this is not a good Christian spirit, but I reckon I am not a very good saint nohow, at least with reference to yielding to our enemies."
Anthon H. Lund, Suggested Changes to the D&C Presented to the First Presidency, 13 September 1901,2 pp.
Margaret C. Roberts, letter to JFS, 1 July 1902, 4 pp. Concerning her difficulty with Ann Hyde.
[B. H. Roberts], letter to Heber J. Grant, 15 November 1904, 3 pp.
Concerning election results, Missouri persecutions book, Book of Mormon evidences book, Thomas Hull affair, Smoot testimony committee. "I feel well in my labors and have great joy therein. The truth of this great work grows in force upon my mind as the years go by notwithstanding the fact that for very many years now it has been an actual certainty to my consciousness."
[B. H. Roberts], letter to the First Presidency, 23 November 1904, 4 pp.
Concerning the use of public schools for religion classes being unconstitutional.
Herbert Durand, letter to Ben E. Rich, 23 February 1905
Herbert Durand, letter to Ben E. Rich, 28 February 1908
Herbert Durand, Memorandum of cost to Ben E. Rich, 28 February 1908
Herbert Durand, Memorandum of cost to Ben E. Rich, 28 February 1908
Herbert Durand, Memorandum of cost to Ben E. Rich, 29 February 1908
Charles W. Nibley, letter to B. H. Roberts, 10 June 1908, 3 pp., says: "My Dear Brother, you are in a dangerous position when you criticize your Church and its Presidency in these words, 'If they persist in some of the methods now in vogue it, the State, will unavoidably be anti-Mormon.' You said just before that it was for 'those who are directing the policy of our Church' to consider whether they are now wrongfully leading it so that the State will become anti-Mormon.... Brother Roberts, who made you the director, law giver and leader of Israel? You are on dangerous ground, let me tell you, and the quicker you go to your brethren and say I have made a mistake and I want you to forgive me and from this time on I will try to do more and say less."
B. H. Roberts, letter to JFS, 30 July 1908
folder 13: B. H. Roberts, Correspondence (1909)
[B. H. Roberts], letter to Francis M. Lyman, 21 January 1909, with attached document on the Church and politics, 38 pp.
"The union of Church and State," 6 pp.
folder 14: B. H. Roberts, Correspondence (1909)
Isa[ac Russell], letter to B. H. Roberts, 1 April 1909, 3 pp.
Isaac Russell, letter to B. H. Roberts, 15 July 1909
"I was specially glad to hear of the interview with President [Joseph F.] Smith and of the unbending that seemed to result. You had spelled out to him so clearly the inevitable consequences towards which things are drifting, that I cannot see any other alternative than for him to accept a good many situations in which he has not the upper hand.... Sly dealing gets less chance with every new force that is making the world more Democratic and the squaring of the church towards all four corners of the world's winds, I think with you is its most important problem.... So it will be a great day when the machinery of subterfuge is cleared out of the Church system."
Isaac Russell, letter to B. H. Roberts, 10 August 1909
Isaac Russell, letter to B. H. Roberts, 26 August 1909
[B. H. Roberts], letter to Isaac Russell, 4 September 1909, 5 pp.
[B. H. Roberts], letter to Isaac Russell, 26 October 1909, 3 pp.
Isacc Russell, letter to B. H. Roberts, 9 November 1909, 2 pp.
Isacc Russell, letter to B. H. Roberts, 17 November 1909, 2 pp.
folder 15: B. H. Roberts, Correspondence (1910-1911)
Isacc Russell, letter to B. H. Roberts, 16 January 1910, 3 pp.
Isacc Russell, letter to B. H. Roberts, 2 February 1910, 5 pp.
Isacc Russell, letter to B. H. Roberts, 23 February 1910, 3 pp.
B. H. Roberts, letter to Isacc Russell, 9 September 1910,4 pp.
Nephi L. Morris, letter to "My Dear Moyle," 29 October 1910, 3 pp.
Nephi L. Morris, letter to B. H. Roberts, 4 November 1910, 3 pp.
B. H. Roberts, letter to Nephi L. Morris, 15 November 1910, 2 pp.
Isacc Russell, letter to Theodore Roosevelt, 2 February 1911, 2 pp.
Isacc Russell, letter to B. H. Roberts, 8 February 1911, 2 pp.
Ben E. Rich, letter to the First Presidency, 20 February 1911
Isacc Russell, letter to B. H. Roberts, 6 May 1911, 2 pp.
Isacc Russell, letter to B. H. Roberts, 12 May 1911, 3 pp.
Isacc Russell, letter to B. H. Roberts, 8 June 1911, 3 pp.
Ben E. Rich, letter to JFS, 4 October 1911,3 pp.
"For his work in assisting Max Florence, a moving-picture showman, to obtain photographs of the interior of the Mormon Temple at Salt Lake City, Bilbert L. Bossard, the Mormon Elder, who actually took the photographs, has been excommunicated from the Church."
Isacc Russell, letter to Uncle Ben [E. Rich], 21 November 1911, 3 pp.
folder 16: B. H. Roberts, Correspondence (1912-1915)
Isacc Russell, letter to the National Board of Censorship of Motion Pictures, 22 January 1912, 4 pp.
Ben E. Rich, letter to the First Presidency, 22 January 1912, 2 pp.
Isacc Russell, letter to Ben E. Rich, 22 January 1912, 3 pp.
Ben E. Rich, letter to the First Presidency, 23 February 1912, 5 pp., says: "The Great Northern Company, which is responsible for the film 'Victim of the Mormons,' is using the protests made against the film as an advertisement. From a rumor that reached me only today, it appears that the Nation Board [of Censorship] has 'crawfished' on its decision with regard to the Great Northern film 'Victim of the Mormons.' Report reaches me that it is being exhibited in all the states where the company had made contracts before the Board's action in disapproving it. It seems on good authority that the Board merely ordered that all suggestion of force on the part of the Mormon and struggle on the part of the girl be removed. The name continues the same."
folder 17: B. H. Roberts, Correspondence (1911-1915)
Theodore Roosevelt, letter to Isacc Russell, 4 February 1911, 7 pp., says: "On one occasion a number of charges were made to the Administration while I was President about these polygamous marriages in Idaho and Wyoming as well as Utah, it being asserted that a number of our Federal officials had been polygamously married. A very thorough and careful investigation was made by the best men in the service into these charges, and they were proved to be absolutely without so much as the smallest basis in fact. It was finally found that a fourth-class postmistress, whose earnings a year were about $25, and who was an old woman, had been plurally married some thirty years previously, but had long ceased living with her husband."
Isacc Russell, letter to JFS, 11 February 1913, 4 pp.
Isacc Russell, letter to JFS, 10 June 1913, 4 pp.
Moroni Snow, letter to JFS and Counselors, 30 October 1913
[Secretary in behalf of First Presidency], letter to Moroni Snow, 31 October 1913
Presiding Bishopric, letter to B. H. Roberts, 10 May 1915
folder 18: B. H. Roberts, Correspondence (1928-1929)
F. T. Pomeroy, letter to B. H. Roberts, 28 February 1928,2 pp. First Counsel of Seventy, letter to Henry D. Moyle and Counselors, 29 February 1928, 8 pp.
James Duckworth, letter to F. T. Pomeroy, 9 February 1929, 3 pp.
B. H. Roberts, letter to F. T. Pomeroy, 9 March 1929, 2 pp.
B. H. Roberts, letter to Reed Smoot, 5 July 1929, 2 pp., says: "Sometime ago Elder Orson F. Whitney and myself were called into the office of the First Presidency and informed that the publishers of the Encyclopedia Britannica had applied to you for a revised article on the 'Mormon Church' and its 'Doctrine,' to take the place of its then present unsatisfactory article. While the new article would be accredited to you as author, it was their desire that we jointly should prepare the manuscript for it. This, of course, we were both willing to do for the sake of the Church and further its interests."
folder 19: B. H. Roberts, Correspondence (1930-1933)
B. H. Roberts, letter to Heber J. Grant and Counselors, 15 December 1930, 2 pp., says: "I object to the dogmatic and finality spirit of the pronouncement and the apparent official announcement of them, as if speaking with final authority. If Elder [Joseph Fielding] Smith is merely putting forth his own opinions I call in question his competency to utter such dogmatism either as a scholar or as an Apostle. I am sure he is not competent to speak in such manner from general learning or special research work on the subject; nor as an Apostle, as in that case he would be in conflict with the plain implication at least of the scriptures, both ancient and modern, and with the teaching of a more experienced and learned and earlier Apostle [Orson Hyde] than himself, and a contemporary of the Prophet Joseph Smith."
B. H. Roberts, letter to Heber J. Grant, 1 March 1932, 3 pp.
B. H. Roberts, letter to George Everett, 21 April 1932, 2 pp.
[B. H. Roberts], letter to C. M. Dewsnup, 30 March 1933, 2 pp.
[B. H. Roberts], letter to J. H. Paul, 17 July 1933, 4 pp.
folder 20: B. H. Roberts
"Data of Verbal and Grammatical Errors in the Book of Mormon," 41 pp., says: "Whence all these blunders! Surely neither the Lord nor any instrument fashioned by his wisdom can be held accountable for these errors. The truth must be, that the Prophet Joseph, through the inspiration of the spirit of the Lord on his mind, and aided in some way by the Urim [and] Thummim, obtained the meaning of the Nephite characters as he could think in, and as his knowledge of English was imperfect, the language of an untutored boy in the western wilderness of New York, he used just such phraseology as he was master of, and hence these blunders in the use of wrong words and wrong grammatical forms. Again I say, that in none of these verbal errors do I find that which mitigates against the divine origin of the Book of Mormon or its translation by the inspiration of God resting upon the mind of the Prophet."
folder 21: B. H. Roberts (1911)
Joseph Smith, Jr., with marginal notes and references by B. H. Roberts, "The King Follett Discourse: The Being and Kind of Being God is; the Immortality of the Intelligence of Man," Liahona: The Elders' Journal 5 (December 1911): 369-79.
B. H. Roberts, handwritten notes on a proof page from History of the Church, vol. 6
folder 22: B. H. Roberts, newsclippings (1898-1900)
"Good Stories for All: Mormon Saint Elected to Congress from Utah," The Boston Globe, 19 November 1898.
"Mormons are defiant," Sunday Herald, 20 November 1898
"Mormonism's Defiance," New York Herald, 20 November 1898, 2 pp.
"May Refuse to Seat Polygamist," 21 November 1898, 2 pp.
"Globe Extra! 5 o'clock. Jacob did it. So did Abraham and the Prophets of old. Roberts contends that polygamy is not adultery," The Boston Globe, 23 December 1898
"Can expel Roberts, but cannot refuse to admit him says dmunds," January 1899
"Leaders of the Mormons," Boston Herald or Boston Globe, 8 January 1899,2 pp.
"What Shall Congressman-Elect Roberts Do? His Duty to his here Mormon Wives--Is it Greater than his Political Duty?" Boston Sunday Journal, 29 January 1899, 3 pp.
"Rawlins Defends Utah," The Boston Globe, 29 November 1899
"House Votes Against Roberts By 302 by 30. This Despite the Forceful Defense of Himself by the Utah Man," The Boston Globe, 6 December 1899, 3 pp.
"Roberts at Bay. He argues his case with No Assistance," The Boston Globe, 6 January 1900.
"Affairs at Washington," 17 January 1900.
folder 23: B. H. Roberts, newsclippings (1899-1920s)
"The Assault on Roberts," New York, 17 November 1899.
"Question of Seating Him Now Agitating Members," 29 ovember 1899.
"Brigham H. Roberts and His Plural Wives," New York Herald, 1 December 1899.
"Advanced to Take the Oath," The Boston Globe, 4 December 1899, 3 pp.
"Congressman Elect Roberts of Utah, His Wives and Their Homes," The Boston Globe, 5 December 1899.
"He asks Fair Play," Boston Daily, 8 December 1899, 2 pp.
"Great Crowd Gazes at the Utah Representative," The Boston Globe, 23 January 1900.
"Roberts' Right. Oratorical Battle about It in Halls of Congress," The Boston Globe, 24 January 1900, 3 pp.
"Doors Shut. Slammed, Even, in the Face of Roberts," The Boston Globe, 26 January 1900, 3 pp.
"Governor Smith and the Constitution; B. H. Roberts Upholds Smith's Stand on Prohibition -- Praises his Courage, Candor and Common," 1920s, with Joseph Fielding Smith's hand-written note: "A very unwise speech by a very unwise man."
box 5: Smith Family Material
folder 1: Smith Family (1894-1906)
Charles E. Bidamon, letter to JFS, 26 May
Heber J. Grant, Diary, 4 October 1894
"Brigham Young said that if his [JFS's] father had had his way that Joseph F. Smith would have been the Patriarch of the Church, but that brother Joseph F. had begged that the office be given to his brother and had almost refused to have it when his father wanted him to take the place. He knew that his father had felt strongly that Brother Joseph F. Smith should be the Patriarch. He felt that the Patriarch should be a man who could stand with the First Presidency of the Church and meet and counsel with them."
Emmeline B. Wells, letter to JFS, 26 August 1906, 4 pp.
Joseph Howell, letter to Louis A. Kelsch, 16 December 1906, 12 pp.
John Smith, Diary, extracts, 4 pp.
John Lyman Smith, Diary, extracts
Julina Lambson Smith, extracts, 12 pp.
Samuel H. B. Smith, diary, extracts, 4 pp.
folder 2: Elias Smith, Diary, extracts, 9 pp.
"We were highly pleased [in 1851] with the general appearance of the [Salt Lake] City ... many elegant houses built of adobies or unbumt bricks presented themselves in all parts of the city."
folder 3: George A. Smith, Diary, extracts, 3 pp.
"I took the liberty to tell an Elder, last Sunday I did not want him to come on the Stand drunk as his breath smelt so strong of liquor that the Spirit of the Lord could not abide there. He went home, sent the president of the branch a note stating that he had burnt his Hymn Book and all other works, he had of the Church, and would burn his Book of Mormon 'as soon as he could find it.'"
Bathsheba Smith, extracts
folder 4: Jesse N. Smith
Photocopies and extracts from The Journal of Jesse Nathaniel Smith: The Life Story of a Mormon Pioneer, 1834-1906 (Salt Lake City: Jesse N. Smith Family Association, 1953).
"Received my second anointing in the upper room of the Historian's House, George A. Smith officiating and Joseph F. Smith assisting."
folder 5-6: John Henry Smith
"I called upon ex-Senator [Charles J.] Faulkner of West Virginia and had a nice talk with him. He thinks we ought to drop John W. Taylor and Matthias F. Cowley and Joseph M. Tanner from their positions but not cast them out of the Church. He says this is the view of a number of the senators."
folder 7-10: Joseph Smith, Jr., Diary, as kept by Willard Richards (1842-1844)
folder 11: Joseph F. Smith
Biographical Sketch written by Scott G. Kenney for the Andrew Jensen Society, 15 September 1980, notes, 4 pp.
folder 12: Joseph F. Smith, Correspondence (1856-1911)
David Taylor wrote: "Levira [wife of JFS] left on last Tuesday morning (this is Sunday) with her aunt in the overland coach for San Francisco... I did not much like for her to go so far from home, unprotected among the Gentiles. You will soon be there to protect her. I am not personally acquainted with Mrs. Kimball, but judging from rumors, I do not suppose that her company will have any beneficial effect on Levira, in strengthening her faith in the gospel; especially in the 'peculiar institution' [polygamy], the obedience of wives to their husbands, etc."
folder 13: Joseph F. Smith, Correspondence (1890-1904)
Charles Kelley wrote: "R.M., president of the YMMIA and Sunday School worker, [and] home missionary, lived with a girl for some time before marrying her--baby born few months after marriage. Excommunicate?" JFS replied: "Let the young people, if you think they have sincerely repented, confess their sin and ask forgiveness before the people of the ward."
folder 14: Joseph F. Smith, Correspondence (1904-1910)
Horace G. Whitney wrote: "According to verbal instructions from Bro. George Reynolds, we are going ahead with the printing of the second edition of the large size Book of Mormon, making the matter conform in every respect to our electrotyped edition, except the word 'Satan' is to be decapitalized throughout the book." JFS in ink wrote: "Let him go ahead under Bro. R[eynolds]'s instructions."
folder 15: Joseph F. Smith, Correspondence (1907-1915)
Ben E. Rich wrote: "Yesterday morning a wire came to the New York Times from the Salt Lake Tribune, saying they understood [Max] Florence had a photo of your bedroom, showing four beds and asking the Times to interview him on the same. The matter is in [Isaac] Russell's hands who will see the DAMN
CUSS today and I will then report to you. The longer I live, the more firmly I believe some fellows should die."
folder 16: Joseph F. Smith, Correspondence (1860-1915)
"During the lifetime of the late Pres. Wilford Woodruff a rule was established by him not to permit a woman to be anointed to a man unless she had lived with him as a wife. This was a restriction of the rule in such cases which obtained during the lifetime of Presidents Brigham Young and John Taylor. After considering the matter we have concluded to restore the practice as expressed in the following, and which will govern in such cases in the future: Any woman who has been sealed to a man in life or by proxy, whether she has lived with him or not, shall have the privilege of being anointed to him inasmuch as he shall have had his second blessings."
folder 17: Joseph F. Smith, Correspondence (1875-1915)
Mary Taylor Schwartz Smith wrote: "I have been taught to recognize plural marriage as a divine institution and to recognize all wives as equal as far as their position as wives go. But I do not think there is the amount of consideration for each others feelings, or as good an understanding exists between husbands and wives in that connection."
folder 18: Joseph F. Smith, Correspondence (1854-1918)
A. F. Smith wrote: "Frank just called me up over the phone advising me that Aunt Edna has been in the [Salt Lake Knitting Works] store in no good disposition causing some little difficulty regarding the new finish you authorized me to put on the garments. She refuses to allow those wearing the garment with the finish to go through the temple with them, this is causing us a good deal of injury and trouble. Customers are objecting to their purchase on the grounds that they are not permitted in the House [of the Lord]. Kindly request of her to be more careful... as I was very cautious, before adopting this new finish, to refer the matter to you and the Presidency and not until your advice and sanction did I adopt this change. The trade now is demanding the new style, in fact it is a difficult matter to dispose of the few remaining old garments that we have on hand."
folder 19: Joseph F. Smith, Correspondence (1870-1905)
"Joseph F. Smith's book in account with Trustee-in-Trust p. I 1867 June 10. Dr. to cash, divorce [from Levira Smith] $10.00."
folder 20: Joseph F. Smith, Letterbooks (1875)
JFS, letter to John D. T. McAllister, 23 August 1875: "From my childhood-for twenty years and upwards I chewed the filthy weed [tobacco]. I never saw the moment during the whole time that I was not inwardly ashamed of it. Insomuch I endeavored to keep it to myself, using great caution. One day I went into the Pres. [Brigham Young]'s office. He whispered to me, I was obliged to whisper back. He smelt my breath, and started in surprise, 'Do you chew tobacco?' I could have shrunk out of existence, or annihilated myself from very shame, and he saw I was ashamed of myself, and pitying me said, 'Keep it to yourself!' When I went out I was resolved that I who so hated hypocrisy--now thoroughly hating myself--would conquer my appetite for tobacco or know the reason why. I tried with it in my pocket, but it was no use. My hand would involuntarily find and put it in my mouth...."
folder 21: Joseph F. Smith, Letterbooks (1875-1882)
JFS, letter to Junius F. Wells, 30 November 1875: "In the first place it [the RLDS Church] is a fraud, a base counterfeit, having only a form and color of the true coin, but not the metal. It is an attempt by apostates, to compromise with the world, and popularize the names of Joseph Smith and 'Mormonism,' and at the same time the secret design is to root out and destroy the kingdom of God, as they never could and never can endure sound doctrine."
folder 22: Joseph F. Smith, Letterbooks (1881-1889)
JFS, letter to Samuel F. Atwood, 17 March 1883: "When I entered into celestial marriage with my first wife [Levira] I solemnly covenanted and agreed, and so did my wife 'to observe and keep,' not a part, but 'all the laws, rites' etc., appertaining unto the new and everlasting covenant of matrimony. I understood and still do that the eternity of the marriage covenant includes a plurality of wives."
folder 23: Joseph F. Smith, Letterbooks (1887-1891)
JFS, letter to Susa, 21 May 1890: "While we are under the claws of the 'Great American Eagle' there is no use of teasing it by plucking its feathers. Even the truth should not be told at all times; and especially when silence is all that is required.... The policy now is, and it is a reasonable one, to pass by the sleeping lion, if we can, without kicking him."
folder 24: Joseph F. Smith, Letterbooks (1861-1899)
JFS, letter to Hyrum, 3 September 1897: "I do not wish to chide you for having allowed yourself to contend with a darkey [Black man] on a public rostrum, but I could not help feeling it was a little undignified on your part. While I approve of your efforts to defend the truth ... allow me to suggest that when you are compelled by a sense of duty to meet the enemy try and make sure that your 'foe is worthy of your steel.'"
box 6: Smith Family Material
folder 1: Joseph F. Smith, Letterbooks (1899-1903)
JFS, letter to Edward Bunker, 27 February 1902: "Adam-God theory: what is called the Adam-God doctrine may properly be classed among the mysteries. The full truth concerning it has not been revealed to us; and until it is revealed all wild speculations, sweeping assertions and dogmatic declarations relative thereto are out of place and improper. We disapprove of them and especially the public expression of such views."
folder 2: Joseph F. Smith, Letterbooks (1903-1906)
JFS, letter to Willard R. Smith, 12 August 1905: "Be careful not to overload your stomach after fasting, and try to avoid as far as possible, long continued fasting, as I believe it to be hurtful to the system. To fast one day once a month is all that the Lord requires, and the extreme that some Elders go to in fasting for one, two, or three days together is in my judgement not only hurtful, but entirely unnecessary."
folder 3: Joseph F. Smith, Letterbooks (1906-1911)
JFS, letter to Elias Wesley Smith, 17 May 1908: "If you have a fault it is in the fact that you are extremely companionable yourself. It is well to observe a certain amount of caution in becoming friendly and to trusting with your associates. Always hold a degree of reserve until you become well acquainted with strangers and too familiar with them."
folder 4: Joseph F. Smith, Letterbooks (1909-1916)
JFS, letter to Elmer Kneale, 9 March 1912: "I regard Charles Darwin as one of the most able and devoted students of Nature the world has known, and as an investigator whose labors have been of incalculable good to mankind. I do not accept, however, his hypotheses as facts, nor the many vagaries and unproved theories that less able men have tried to add to his teachings."
folder 5: Joseph F. Smith, Diaries (1857-1879)
23-25 August 1872: "Friday: hike to six lakes, beautiful scenery; Saturday: kill porcupine, catch trout; Sunday, we erected a good swing to help pass off the moments at camp. Attended to our prayers, and only violated the 'Word of Wisdom' by drinking coffee."
folder 6: Joseph F. Smith, Diaries (1879-1883)
12 October 1880: "Council of Fifty met.... Were instructed by George Q. Cannon after affirming that they were in fellowship with every other person in the room, giving them the 'charge,' the 'name,' and 'key word,' and the 'constitution,' and 'penalty.' The penalty was objected to by Joseph Young. He said it was first suggested by the 'pagan prophet' but was not sanctioned by Joseph the Prophet.... George Q. Cannon read the minutes of the first organization, which did sanction the 'penalty.'"
folder 7: Joseph F. Smith, Letterbooks (1857-1902)
Francis M. Lyman, letter to JFS, 3 September 1888: "Prayer circle: when they offered up the signs in forming the circle I notice a strange movement in connection with the first sign, a kind of wrenching or grabbing movement with the right hand in front of the mouth, as I learned after, representing the tearing out the tongue by the roots. I asked them who organized their circle and they said Bro. Heber C. Kimball. I asked if any of the Twelve had met with them lately. They said Bro. Joseph F. Smith had met with them some years ago. I asked where they got that new movement from and when. They told me from Bishop Chester Call about six months ago, and that he brought it directly from the Logan Temple." At bottom of page JFS asks Marriner W. Merrill if it is being done in Logan; on Wilford Woodruff orders.
folder 8: Joseph F. Smith, Letterbooks (1888-1902)
David H. Cannon, president of the St. George Temple, letter to JFS, 11 April 1902: "Is it proper for a young woman, who is properly recommended, to be washed and anointed for the benefit of her health in the Temple when she has not had her endowments? 'No. Joseph F. Smith.--washing and anointing in the temple belongs to those who have had Endowments.'"
folder 9: Joseph F. Smith, Letterbooks (1902-1905)
Heber J. Grant, letter to the First Presidency, 11 June 1905, complaining of Professor Wolf (Brigham Young College) who had courted English girl; now sending anti-Mormon comments and Tribune editorials; also "a California paper containing the most accurate expose of the Endowment I have ever seen."
folder 10: Joseph F. Smith, Letterbooks (1905-1908)
Ferdinand F. Hintze, letter to JFS, 26 May 1907: "You intimated today at meeting that you would like my ideas relative to the Prophet Joseph Smith's translating the Book of Mormon from the Nephitish plates.... I do not agree with the [B. H.] Roberts theory in the [YMMIA] manual, nor the Ricks theory in the Juvenile [Instructor], nor in the old theory that the Prophet received the translation in English through the Urim and Thummim. From reading such as I have chanced to find recorded by the Prophet--which is very little--and my experience in translating from a known tongue to an, to me, more or less unknown tongue, viz., Turkish, I believe that the Prophet read the Nephite language by the power of God as manifested through the Urim and Thummim or seer stone sufficiently to understand the full sense of it, and then proceeded to put that conception into English according to his best ability."
folder 11: Joseph F. Smith--Brothers and Sisters
JFS, letter to Martha Ann Harris, 11 February 1891, 6 pp. Brigham Young, Office Journal, 19 March 1862: "Brigham Young suggests that Patriarch John Smith should be sent on a mission (it would do him good) 'as he was given to rowdyism.'"
folder 12: Joseph F. Smith--Children
JFS, letter to Edna, 23 March 1875, incomplete.
JFS, letter to Hyrum M., 30 March 1875.
JFS, letter to Edna, 11 May 1875, 2 pp.
JFS, notes to Hyrum M. Smith, 11 March 1897, 6 pp.
JFS, letter to Joseph R. Smith, 22 June 1899.
Joseph R. Smith, letter to JFS, 4 October 1899, 4 pp.
JFS, letter to Joseph R. Smith, 23 October 1899, 8 pp.
Alice M. Smith, missionary certificate, 1899.
folder 13: Joseph F. Smith--Children
JFS, letter to Joseph F. Smith, Jr., 5 February 1900, 4 pp.
JFS, letter to Joseph R. Smith, 5 February 1900, 4 pp.
JFS, letter to Chase Smith, 23 April 1900, incomplete.
JFS, letter to Chase Smith, 8 August 1905, 2 pp.
JFS, letter to George C. Smith, 17 February 1906, incomplete.
JFS, letter to Willard R. Smith, 23 November 1906, 3 pp.
Rt. Rev. Joseph S. Glass, Catholic Bishop of Salt Lake, letter to JFS, 7 October 1916.
Hyrum M. Smith, letter to Rt. Rev. Joseph S. Glass, 11 October 1916, 3 pp.
folder 14: Joseph F. Smith--Estate
Letter to Aunt Mercy R. Thompson, 4 May 1875, 2 pp.
folder 15: Joseph F. Smith--Genealogy
folder 16: Register of the Joseph F. Smith Collection at the LDS Archives, Historical Department
folder 17: Joseph F. Smith--Wives (1870-1890)
Julina, letter to JFS, 8 March 1874, pp.
Julina, letter to JFS, 18 March 1874, 2 pp.
JFS, letter to Sarah, 13 April 1875
JFS, letter to Julina, 23 August 1877, 3 pp.
Letter, 24 November 1886, 2 pp.
JFS, letter to Julina, 7 August 1889,14 pp.
Letter to "Papa Mack," 26 September 1890, 2 pp.
folder 18: Julina Lambson Smith (1886)
"Julina Lambson Smith," biography, 4 pp.
Diary, 21 February 1886: "Albert brings news of Robert's death; Joseph met him at the barn. I stepped out of the door I could see by their looks that something was wrong they both looked so sad. ... I burst into tears. I felt that it was too hard. Oh, my poor Sister E. in her touching letter she says, 'I am so lonesome no baby to love.' Poor girl, how my heart aches for her and poor Papa to see his grief seems more than I can bear."
folder 19: Levira Annette Smith (1858-1863)
JFS, letter to Levira, 26 February 1858, 2 pp.
JFS, letter to Levira, 8 July 1862, 2 pp.
Levira Smith, letter to JFS, 12 August 1862, 2 pp.
JFS, letter to Levira, 13 June 1863, 6 pp.
JFS, letter to Levira, 11 July 1863, 6 pp.
JFS, undated letter, 8 pp., last page to Levira
folder 20: Levira Annette Smith (1864-1865)
Blessing upon Levira Smith, given by Brigham Young and Heber C. Kimball, 4 August 1864, 2 pp.
Josephine, letter to JFS, 3 January 1865, pp.
[Levira] Annette Smith, letter to JFS, 24 January 1865,2 pp.
Josephine, letter to JFS, 25 January 1865, 3 pp.
[Levira] Annette Smith, letter to JFS, 2 February 1865,4 pp., says: "You do not know how sad and [w]retched I have felt since I received you[r] last letter or you surely would never write so sarcastically again. It wounds me and at the same time give rise to rebellious feelings. I want to taunt you in return. Joseph, you do not quite understand me yet any more than you seem to think I understand you.... You seem to think it hard to be at home without me say you could bear it better if you were not at home. Did you ever think of the 3 years I was left at home? Without you?
Levira A. Smith, letter to JFS, 13 February 1865, 2 pp.
JFS, letter to Josephine, 21 February 1865, 2 pp.
folder 21: Levira Annette Smith (1865)
Levira A. Smith, letter to JFS, 17 February 1865,2 pp.
Levira Annette Smith, letter to JFS, 1 March 1865, 3 pp.
Levira A. Smith, letter to JFS, 3 March 1865
[Levira A. Smith], letter to JFS, 4 March 1865, 4 pp.
Levira A. Smith, letter to JFS, 8 March 1865, 2 pp.
Levira A. Smith], letter to JFS, 11 March 1865, 2 pp., says: "I have nothing to write of interest, but I am so unhappy, so sorry I did not go home with you. Had I known what I now know, I would never have come to San Francisco though its good to have experience.... Oh! I would fly to you my noble husband."
Levira A. Smith, letter to JFS, 14 March 1865, 2 pp.
JFS, letter to Levira Smith, 14 March 1865, 6 pp.
folder 22: Levira Annette Smith (1865)
Derinda C. Kimball, letter to JFS, 19 March 1865, 2 pp.
Levira Smith, letter to JFS, 1865, 6 pp.
Levira Smith, letter to JFS, 1 April 1865, 2 pp.
Levira Smith, letter to JFS, 7 April 1865, 6 pp.
Levira Smith, letter to JFS, 10 April 1865, 4 pp.
Levira Smith, letter to JFS, 16 April 1865, 4 pp.
Levira Smith, letter to JFS, 19 April 1865, 2 pp.
folder 23: Levira Annette Smith (1865)
Levira Smith, letter to JFS, 23 April 1865, 4 pp.
Levira Smith, letter to JFS, 29 April 1865, 3 pp.
Levira Smith, letter to JFS, 3 May 1865
Dr. White, letter to JFS, 5 May 1865, 2 pp.
Levira Smith, letter to JFS, 28 May 1865,2 pp.
JFS, letter to Dr. White, 23 May 1865, 2 pp.
Levira Smith, letter to JFS, 4 June 1865, 2 pp.
Levira Smith, letter to JFS, 5 June 1865, 2 pp.
Josephine, letter to JFS, 6 June , says: "I write now because I have a little advice which I think you ought to take: Send for Levira and insist upon her coming home. If she can attend balls, and take long rides she is able to withstand the fatigue of a journey home.... You will keep this letter to yourself, for my sake. She would never pardon me, if she knew I had written so, although I do it because I think it for her good. She does not see these things as others see them--and I doubt very much if she ever can be made to. But, Joseph, make some excuse--give some urgent reasons for requiring her presence--without appearing angry--but get her home!"
Levira Smith, letter to JFS, undated, 4 pp.
folder 24: Levira Annette Smith (1865)
Levira Smith, letter to JFS, 15 June 1865, 2 pp.
Levira Smith, letter to JFS, 16 June 1865,4 pp.
Levira Smith, letter to JFS, 18 June 1865, 3 pp.
Josephine, letter to JFS, 21 June 1865, 3 pp.
Levira Smith, letter to JFS, 24 June 1865,2 pp.
Levira Smith, letter to mother, 25 June 1865, 2 pp.
Levira Smith, letter to JFS, 8 July 1865, 2 pp.
Levira Smith, letter to JFS, 11 July 1865, 2 pp.
JFS, letter to Levira Smith, 14 July 1865, 2 pp., says: "I was just called over to the President [Brigham Young]'s office to read your telegram. I must say I was considerably surprised, but I am getting somewhat use[d] to eccentricities and wondrous oddities, so it did not affect me much. Why have you not told me you were ready to come home."
folder 25: Levira Annette Smith (1865-1868)
Levira Smith, letter to JFS, 16 July 1865, 2 pp.
Levira Smith, letter to JFS, 21 July 1865, 4 pp.
Levira Smith, letter to JFS, 28 July 1865, 2 pp.
Letter to Sister, 28 July 1865, 2 pp.
Levira Smith, letter to JFS, 20 November 1865,2 pp.
Levira Smith, letter to JFS, 22 October 1866.
Divorce Certificate between JFS and Levira A. Smith, 10 June 1867.
Mrs. Amy, letter to JFS, undated.
JFS, letter to Mrs. Amy, 18 June 1867,
JFS, letter to Levira Smith, 21 June 1867, 2 pp., says: "I was sorry to be under the necessity of obtruding myself into your presence last evening, for I assure you it was as unpleasant to me as to yourself.... As soon as I have time and from time to time, I will send you every thing that you can justly claim, I do not want your things....Neither do I begrudge aught that I have done for you.Tho' you have requited me heartlessly, evil for good. I blame others and pity you. Tho' you may & will despise my pity, for that, I will pity thee none the less!! If you wish to make anything known to me you will please do it in writing. I will do the same and spare you the annoyance of my presence. You can, as I said before, return to me anything of mine, that you have in your possession, that you feel disposed to. I would suggest my letters, likenesses, &c &c as such things can be of no further use to you. And I have friends who would be pleased to have the latter."
Levira Smith, letter to JFS, 16 July 1867 .
JFS, letter to Levira A. Smith, 18 July 1867.
Levira A. Smith, letter to JFS, 19 July 1867.
JFS, letter to G. D. M. Crockwell, 18 January 1868.
folder 26: Levira Annette Smith (1867-1880)
Divorce Summons, 17 October 1868.
Decree of Divorce, 10 July 1869.
JFS, letter to Brigham Young, 25 August 1967, says: "The 'rope' with which she says I struck her (five or six times) was a peach limb not as large around at the butt as an office pencil. It was at a time when she was, to all intents and purposes, insane or possessed, and I had to treat her as I would a willful and disobedient child. There was no one but me that could do anything with her. ... I struck her with this little switch TWICE before she would get into bed from which she had risen.... It is not possible for any man to be more faithful to a sick-bed than I was for I was constant and unremitting, still she accuses me of using harsh words. My boring a hole in her head &c. Was a joke, for in her wanderings she was sometimes more jocular than ever at any other time. And at such times I would joke with her. It was at such a time she was complaining of her brain feeling 'muddled' &c. I said 'I have sometimes thought that if a hole were bored into your head, and some manure put into it, it might be an improvement, but never mind you are getting better now.' I am confident she perfectly understood me, and knew it was in jest."
JFS, letter to John E. Booth, 27 May 1868
Joseph Smith, III, letter to Levira Smith, 29 January 1880
Joseph Smith, III, letter to Levira Smith, 3 February 1880
Levira Smith, letter to JFS, 21 December
box 7: Reed Smoot to John W. Young
folder 1-10: Reed Smoot (1900-1913)
folder 11: John Taylor, Diary, extracts (1877-1886)
Minutes, 9 April 1879, 6 pp., says: "Prest. Taylor said ... We cannot afford to let go any of the principles Heaven has revealed, neither need we be blatant nor defiant. Shall we stop keeping God's commandments? No. But we must take a prudent course. If people would get married he did not know that he was going to try to help it. He much preferred marriage to whoredom, even if whoredom was according to law. Thought he would get out a form for the presidents to observe when recommending persons for plural marriages. Wished in future that recommends for plural wives be signed by the Presidents of Stakes.... Bro. Jos. F. Smith read a blank that he suggested be given by the presidents of Stakes, in cases of plural marriage, and the signature of the president instead of the bishop would Signify to the proper persons of what was intended. One to be given to the lady, the other to the brother. For instance:_________187_ To whom it May Concern: This certifies that A.B. is a member in good standing in the_____ Ward of the________ Stake of the Church of Jesus Christ of Latter-day Saints, and as such we recommend him to the House of the Lord."
Revelation Given through President John Taylor at Salt Lake City, Utah Territory, 13 October 1882, 3 pp.
B. H. Roberts, letter to Burke Frandsen, 7 March 1933, concerning John Taylor's revelations
"An Epistle of Demetrius, Junior, the Silversmith"
folder 12: Moses Thatcher (1892-1902)
"Highlights in the Life and Career of Apostle Moses Thatcher"
JFS, letter to Moses Thatcher, 2 August 1892,3 pp.
JFS, letter to N. C. Edlefsen, 4 November 1892
JFS, letter to H. E. Baker, 4 November 1892,2 pp.
JFS, letter to N. C. Edlefsen, 5 November 1892
folder 13-14: David J. Whittaker, "Historians and the Mormon Experience: A Sesquicentennial Perspective," 29 pp.
folder 15: John R. Winder
John R. Sillito, "John R. Winder: Faithful Counselor, Builder of the Kingdom," 17 pp.
folder 16: Abraham O. Woodruff, Diary, extracts (1901)
"Regular meeting of the council [of Twelve Apostles and the First Presidency]: We discussed at length the question does a deacon hold all of the Aaronic Priesthood? Most of the brethren took the view that a deacon does not hold but part of the priesthood and that when a deacon is ordained a teacher or a priest he get more of the priesthood. President Joseph F. Smith, Brigham Young, Jr., John Henry Smith and I did not agree with this view but held that there are but two priesthoods and that when a man is ordained a deacon he receives the Aaronic Priesthood and when [he] is ordained an elder he receives the Melchizedek Priesthood (and not a part of it)."
folder 17: Wilford Woodruff, Diary, extracts (1865-1870)
Diary, 11 December 1869: "Joseph Smith ... is the LAST PROPHET who is called to lay the foundation of the great last dispensation of the fullness of times. Some have thought it strange what I have said concerning Adam, but the period will come when this people if faithful will be willing to adopt Joseph Smith as their prophet, seer, revelator, and god, but not the father of their spirits for that was our father Adam."
folder 18: Wilford Woodruff, Diary, extracts (1871-1877)
Diary, 31 August 1873: "Brigham Young [said] A man who did not have but one wife in the resurrection that woman will not be his but [be] taken from him and given to another. But he may be saved in the kingdom of God but be single to all eternity."
folder 19: Wilford Woodruff, Diary, extracts (1877-1880)
Diary, 31 December 1877: "The council attended to a good deal of business which was recorded in Pres. Taylor office journal. The subject of the trial of the highest authorities of the church was discussed. See the journal."
folder 20: Wilford Woodruff, Diary, extracts (1881-1886)
Diary, 9 March 1884: "Conference at Bountiful. Samuel W. Richards said where a man had two or three wives one after the other and did not have but one at a time he would still be in polygamy in the next world. The same as though he had them all at once. Joseph F. Smith thought different from Bro. Richards. He thought in that way a man would not be carrying out the patriarchal law of marriage if that would have answered he did not see the necessity of the Lord commanding Joseph the Prophet to take several wives at the same time."
folder 21: Wilford Woodruff, Diary, extracts (1887)
Truman O. Angell, Jr., letter to Wilford Woodruff, 11 October 1887: "The original design [of the Salt Lake Temple] contemplated wood and was endorsed by Prest. [Brigham] Young.....Wood was proposed by the architect, and the president accepted it, probably not conceiving the idea of stone.... All together the propriety of using stone seems obvious to me. The original design contemplated adobies trimmed with freestone, but demonstration proved that the crushing capacity of the lower adobies would be reached before the walls could be brought to the proper height, unless the walls were made impracticably thick at the bottom. Then granite was substituted."
folder 22: Wilford Woodruff, Diary, extracts (1864-1897)
Historian's Private Journal, 1 July 1866: "Brigham Young ... exclaimed ... It is in my mind to ordain Bro. Joseph F. Smith to the apostleship and to be one of my councilors. He then asked each one of us for an expression of our feelings and we individually responded that it met our hearty approval. We then offered up the signs of the priesthood, after which Bro. Joseph F. Smith knelt upon the altar and taking off his cap we laid our hands upon him, Bro. Brigham being mouth and we repeating after him in the usual form."
folder 23: Wilford Woodruff, Correspondence (1887-1898)
Wilford Woodruff, letter to Heber J. Grant, 28 March 1887,3 pp., says: "I will also make a statement, that I, Wilford Woodruff, heard Heber C. Kimball and President Joseph Young say that they heard Joseph Smith say in their presence and in the presence of others in 1832, the first time that Joseph Smith ever had an interview with Brigham Young, he said Brigham Young would yet be the President of the Church."
JFS, letter to George Q. Cannon, 28 May 1897, 2 pp.
Wilford Woodruff and George Q. Cannon, Two Trips to California, April 1889 and September 1890, 9 pp.
Revelation to President Wilford Woodruff, 24 November 1889, at Salt Lake City, Utah, 3 pp.
Wilford Woodruff, letter to JFS, 31 July 1897
Diary, 1890-1898, five photographs
folder 24: Ronald W. Walker, "Heber J. Grant and the Succession Turmoil of 1887-1889" (1887-1889)
"Epistle from the General Authorities of the Church in Relation to Orson Pratt's Works," signed by Brigham Young, Heber C. Kimball, Orson Hyde, John Taylor, Wilford Woodruff, George A. Smith, Amasa M. Lyman, Ezra T. Benson, Charles C. Rich, Lorenzo Snow, Erastus Snow, Franklin D. Richards, and George Q. Cannon, 12 pp.
Nancy L. Richards, letter to JFS, 14 April 1897
JFS, Diary, 9 October 1869: "Prest. [Brigham] Young Spoke 12 minutes in relation to Sec. 109 B[ook] of Doctrine and Covenants Saying Oliver Cowdery wrote it, and insisted on it being inserted in the Book of D.&C. contrary to the thrice expressed wish and refusal of the Prophet Jos. Smith."
folder 26: Brigham Young, Jr., Diary, extracts (1862-1897)
Diary, 9 July 1895: "Sis. [Emmeline B.] Wells approached me, she being one of the very active ladies among the women's rights and democrats and quietly whispered in my ear, 'We are talking of putting you in nomination for governor of the new state.' It is the second time this has been said to me. The first were republicans. I know not what my brethren think but my mind is clear. I would not submit my name to either party to be made president of the United States.... Good honest men shout themselves hoarse with urging party cries but it is not the calm sober spirit of God that makes howling maniacs of high priests, seventies, elders and teachers of the pure religion of the meek and lowly Jesus. In the name of God what spirit has taken possession of your house that your howling rends the air and makes night hideous in Zion. Hasten Father in Heaven to develop in the minds of thy people the pure politics of the kingdom of God that we go no more whoring after the degenerate spirit of the heathen, who call themselves Christians."
"Minutes of a Meeting of the First Presidency and Apostles Held at Salt Lake Temple," August 1900, 4 pp.
folder 27: Brigham Young, Jr., Diary, extracts (1897-1902)
Diary, 12 July 1898: "Meeting of Twelve at Temple. Pres. [Lorenzo] Snow open with stormy reference to our financial condition. Others followed in same line. Pres. [George Q.] Cannon is feeble but he will not trust the Twelve in financial matters.... While we all believe in the integrity of Pres. George Q. Cannon, still we believe that he has nearly ruined the credit of the Church with schemes which have failed, and the responsibility rests upon Pres. Woodruff, poor man, his faith is unbounded in Bro. Cannon, but we now find ourselves with a very aged man at the head and a badly paralyzed man to manage all his public affairs."
folder 28: John W. Young (1881-1888)
series: II. Chronology
This section contains an assortment of letters, journal extracts, and other documents gathered by Kenney to illustrate or provide background information concerning the early history of the Mormon Church (three groups) and the life of Joseph F. Smith (ten time periods).
box 8: Church and Joseph F. Smith Chronology (1820 to 1918)
folder 1: Far West Record and Kirtland Revelation Book, extracts (1820-1837)
folder 2: John Whitmer History, typescript (1831-1836)
folder 3: Miscellaneous extracts (1820-1837)
folder 4-9: JFS Chronology and Autobiography (1838-1854)
folder 10: Letters and diary extracts (1858-1860)
folder 11-13: British Mission, manuscript history and Millennial Star (1860-1863)
folder 14: Hawaii letters, photocopies (1864)
folder 15: Letters and extracts (1863-1874)
folder 16-17: England letters and extracts (1874-1877)
folder 18: Letters and extracts (1875-1884)
folder 19-20: Hawaii letters and extracts (1884-1918)
folder 21-22: Letters and extracts (1900-1912)
folder 23: Letters, photocopies (1913-1918)
series: III. Subjects
This section contains the various subject files which Kenney established in order to cover topics in the life of Joseph F. Smith, which Kenney intended to write.
box 9: Adoption to Doctrine and Covenants
folder 1: Adoption
Oleen N. Stohl, letter to JFS, 11 June 1913
Wilford Woodruff, Diary, extract, 15 May 1894, concerning the termination of adoptions: "The duty that I want every man who presides over a temple to see performed from this day henceforth and forever, unless the Lord Almighty commands otherwise, is, let every man be adopted to his father. When a man receives the endowments, adopt him to his father; not to Wilford Woodruff, nor to any other man outside the lineage of his father. This is the will of God to this people."
folder 2: Anti-Mormon Literature
Joshua H. Paul, letter to the editor of the Herald, 26 July 1906, 3 pp.
R. B. Neal, letter to JFS, received 18 March 1907
R. B. Neal, "More Hot Shots from David Whitmer," "Sword of Laban" Leaflets, no. 3
Max Florence, telegrams to the Salt Lake Tribune, 1911
folder 3: The Argus (1895-1896)
folder 4-5: Arts
folder 6-8: Banks and Insurance
folder 9: Big Horn Basin
Abraham O. Woodruff, letter to JFS, 4 June 1902, 4 pp., says: "I feel too that the labors of the brethren has not all been of a temporal nature. While doing the contract work for the Burlington R.R. for which they paid us over $ 100,000, notwithstanding saloons were established at each of our camps by people who follow up R.R. work to carry on their business we did not hear of more than three young men entering those places and these people when they discovered that we would not patronize them were forced to pack up their goods and move to more fruitful fields, usually saying: 'The Mormons are the damnest lot of people we ever tried to run a saloon among."
Abraham O. Woodruff, letter to JFS, 22 September 1903, 4 pp.
folder 10: Blacks
"Speech by Gov. [Brigham] Young in Joint Session of the Legislature, Feby. 5th 1852, giving his views on slavery," 7 pp. "Let this Church which is called the kingdom of God on the earth; we will summons the first presidency, the twelve, the high counsel, the Bishoprick, and all the elders of Israel, suppose we summons them to appear here, and here declare that it is right to mingle our seed, with the black race of Cain, that they shall come in with us and be partakers with us of all the blessings God has given to us. On that very day, and hour we should do so, the priesthood is taken from this Church and kingdom and God leaves us to our fate. The moment we consent to mingle with the seed of Cain the Church must go to destruction--we should receive the curse which has been placed upon the seed of Cain, and never more be numbered with the children of Adam who are heirs to the priesthood until that curse be removed."
Edward Stevenson, 1884
Heber J. Grant, Diary, 1890
JFS, letter to Hon. A. Saxey, 9 January 1897, 4 pp.
Ralph A. Badger, letter to the First Presidency, 17 August 1908, 2 pp.
The First Presidency, priesthood to all worthy males, 1978
Ron Esplin, "Priesthood Denial to Blacks," 1978,12 pp.
Bill J. Pope, "Circumstances surrounding the Receiving of the Revelation which Granted All Worthy Male Members the Priesthood,"1978
folder 11: Book of Mormon
JFS, letter to George Reynolds, 19 April 1885, 6 pp.
JFS, letter to "My Dear Brother," 30 July 1885, 2 pp.
JFS, letter to L. L. Rice, 1 April 1886, 3 pp.
"Angel Moroni or Nephi?"
JFS, "Contradictions respecting the Messenger who visit[ed] Joseph Smith previous to his receiving the plates," says: "After a thorough investigation into the cause of this difference [between Moroni and Nephi] by Pres. Geo. A. Smith, Robert L. Campbell and Jos. F. Smith, by order of Pres. B. Young; It was decided that the use of the name 'Nephi' in reference to the Messenger who visited Joseph Smith [on] Sept. 21, 1823 is an error, arising from the car[e]lessness or inadvertency of one of the Prophets scribes and his oversight amidst his many cares, anxieties and labors at the time of the first writing and publishing of this part of the Prophet's History."
B. H. Roberts, "Translation of the Book of Mormon."
folder 12: Book of Mormon
Scott G. Kenney, "Book of Mormon Atonement," 24 pp.
folder 13: Book of Mormon
Susan Curtis, "Palmyra Revisited: A Look at Early Nineteenth Century American Thought and the Book of Mormon," 43 pp.
folder 14: Book of Mormon
Mark D. Thomas, "Three Stylistic Elements in the Book of Mormon," 14 pp.
Edward H. Ashment, "The Book of Mormon--A Literal Translation?" 13 pp.
Dan Vogel, letter to Edward H. Ashment, 18 May 1981
Dan Vogel, "Is the Book of Mormon a Translation? A Response to Edward H. Ashment," 21 pp.
folder 15: Brigham Young Estate
folder 16: Brigham Young University Controversy
William H. Chamberlin, "The Origin, Nature, and Destiny of Man," 16 pp.
Ralph V. Chamberlin, "Evolution and Theological Belief: Aspects of Their Relationship Historically Considered," Supplement to the White and Blue 14 (31 January 1911): 1-4.
William H. Chamberlin, letter to JFS, 14 February 1911
William H. Chamberlin, "The Theory of Evolution as an Aid to Faith in God and Belief in the Resurrection," Supplement to the White and Blue 14 (14 February 1911): 1-4.
Henry Peterson, letter to JFS, 3 April 1911, 8 pp.
folder 17: Brigham Young University Controversy
Horace H. Cummings, report of investigations of the theological teaching at Brigham Young University, 21 January 1911,7 pp., says: "Some of the matters which impressed me most unfavorably may be enumerated as follows: . .. The Bible is treated as a collection of myths, folk-lore, dramas, literary productions, history and some inspiration. Its miracles are mostly fables or accounts of natural events recorded by a simple people who injected the miraculous element into them, as most ignorant people do when things, strange to them, occur. A few concrete examples will illustrate this view: (a) The flood was only a local inundation of unusual extent, (b) The confusion of tongues came about by the scattering of the families descended from Noah when they became too numerous for the valley they originally occupied. After a generation or two, having no written language, their speech changed, each tribe's in a different way. There is nothing sudden or miraculous in the change, (c) The winds blew the waters of the Red Sea back until the Israelites waded across, but subsided in time to let the waters drown Pharaoh, while a land slide stopped the River Jordan long enough for them to cross it. (d) Christ's temptation is only an allegory of what takes place in each of our souls. There is no personal devil to tempt us. (e) John the Revelator was not translated. He died in the year 96.... Visions and revelations are mental suggestions. The objective reality of the presence of the Father and the Son, in Joseph Smith's First Vision, is questioned."
Richard Sherlock, "When the Students Marched: The B.Y.U. Crisis of 1911,"18 pp.
folder 18: Brigham Young University Controversy
Frederick J. Pack, letter to JFS, 1 December 1914, 26 pp., concerning R. C. Webb's articles in the Improvement Era.
"The Church and Science," 4 pp.
folder 19: Bullion-Beck Mine
folder 20: Canada
folder 21: Correlation Committee
James E. Talmage, letter to the First Presidency, 29 July 1907, 2 pp.
folder 22: Davis County Cooperative
folder 23: Doctrine and Covenants, sect. 6:1-17
folder 24: Doctrine and Covenants, sect. 6:18-37
folder 25: Doctrine and Covenants Gazetteer, proposed by Robert Woodford Edward H. Ashment, "Scripture Translation Research: Policies and Procedures," 8 pp.
box 10: Doctrines to Japan
folder 1: Doctrines and Ordinances
School of the Prophets, minutes, 9 June 1873, concerning Adam-God doctrine of Brigham Young
"B.Y.U. Students Destroy Reply of [BYU] Presidency and Make Public the Protest They Formulated; Diplomatically but Firmly They Warn the Faculty That if Modern Teachings Are Excluded They Must Look Elsewhere for Their Education: Demand Freedom of Investigation; Say Church Cannot Ignore Science." 2 pp.
The Council of the First Presidency and Twelve Apostles, minutes of meeting in council chamber, Salt Lake Temple, 5 April 1900, 9 pp., concerning the determination of seniority in the Quorum of the Twelve Apostles.
Daniel H. Wells, letter to JFS, 24 May 1890, concerning two temple workers in the Manti Temple asking JFS permission for them to be adopted to Hyrum Smith, JFS's father; JFS responded, "All right. You can act or appoint."
JFS, president of the Salt Lake Temple, form letter to bishops of wards, ca. 1915,4 pp., says concerning second anointings: "Bishops are not to issue recommends for second anointings: that is the province of Presidents of Stakes, under approval of the President of the Church, and the individuals selected must not be informed until after the issuance of such recommend. As a general rule, such recommends are issued only in behalf of those who have had endowments in lifetime, and have been sealed and lived together faithfully as husband and wife."
JFS, president of the Salt Lake Temple, form letter to bishops of wards, 20 June 1912, says concerning monetary donations: "All who come to the Temple to perform ordinance work are expected to make donations according to their circumstances, to aid in meeting necessary expenses, but the poor who have nothing to give are equally welcome.... It may properly be suggested to a man, who is going to the Temple to be married, that the amount of his donation should approximate or be equal to what he would be required to pay if he had the ceremony performed elsewhere, if he could afford to donate that much."
First Presidency, form letter to Stake Presidents and Bishops, 3 October 1914, concerning Washing and Anointing by LDS Sisters, 2 pp.
JFS, form letter to Bishops, 4 December 1878, 2 pp., with instructions concerning the Endowment House.
JFS, president of the Salt Lake Temple, "Instructions concerning Temple Ordinance Work," n.d., 4 pp.
Wilford Woodruff, Manifesto, 24 September 1890
Isaac Smith, letter to JFS, 14 November 1902
Register of Logan Temple Ordinance Work, 1889-1901,4 pp.
Rudger Clawson, letter to JFS, 29 November 1902, concerning a record of the Patriarchs.
Ordinances Performed in Each of the Temple during the Year ending Dec. 31st, 1907.
First Presidency, letter to Marriner W. Merrill, 14 April 1900, say: "Any woman, who has been sealed to a man in life or by proxy, whether she has lived with him or not, shall have the privilege of being anointed to him inasmuch as he shall have had his second blessings."
[B. H. Roberts], letter to John F. Smith, October 1903, 3 pp.
JFS, letter to Ephraim H. Nye, 11 August 1897, 2 pp.
Charles W. Penrose, letter to JFS, 21 April 1915, 7 pp., says: "I am sure that if just one interpretation of a phrase in scripture, which I view as mistaken, goes on as doctrine, it will cause much needless strife and opposition."
folder 2: Edmunds-Tucker Act
JFS, letter to John H. Smith, 17 March 1882, 4 pp.
folder 3: Education
folder 4-8: Board of Education
folder 9: Escheatment
folder 10: Expedition to South America
JFS, letter to Benjamin Cluff, Jr., 6 February 1900, 2 pp.
Benjamin Cluff, Jr., letter to JFS, 28 February 1900
JFS, note to George Reynolds, "Names of Persons Who Are to Compose the Academy Scientific Expedition to Central and South America," 2 pp.
Paul Henning, letter to First Presidency, 13 November 1901, 4 pp.
Paul Henning, letter to W. M. Wolfe, 5 December 1901, 4 pp.
[Paul Henning], letter to First Presidency, 8 December 1901.
Benjamin Cluff, Jr., letter to George H. Brimhall, 19 December 1901
Benjamin Cluff, Jr., letter to JFS, 5 January 1902, 3 pp.
JFS, letter to Benjamin Cluff, Jr., 18 January 1902
Walter M. Wolfe and Gordon S. Beckstead, letter to JFS, 19 February 1902, 9 pp., concerning their complaints about Benjamin Cluff, Jr.
Walter M. Wolfe, letter to JFS, 2 April 1902, 3 pp.
H. H. Cluff, letter to First Presidency, 11 August 1902, 2 pp.
Jasper Robertson, letter to JFS, 20 August 1902, 2 pp.
Joseph F. Keeler, letter to JFS, 25 August 1902,2 pp.
Joel Ricks, letter to JFS, 4 May 1903, 4 pp.
Joel Ricks, letter to JFS, 24 June 1903, 2 pp., says: "I reached home a few days ago after a four months absence in Book of Mormon lands.... I feel quite positive that the region [the Valleys of the Magdalena] is identical with Land Zarahemla."
Benjamin Cluff, Jr., letter to JFS, 16 February 1906, 3 pp.
Benjamin Cluff, Jr., letter to First Presidency, 4 May 1906, 4 pp. Map (in Spanish)
folder 11-12: Finances of the LDS Church (1877-1916)
folder 13: First Vision
Marvin S. Hill, "Joseph Smith First Vision Story: A Comment on Sectarian versus historical Interpretations," paper presented at Sunstone Theological Symposium, 25 August 1981, 21 pp.
folder 14: Fundamentalists
"A Response to a Mormon Fundamentalist," 19 pp.
"Lorin Woolley and Fundamentalist Claims of Authority," 18 pp.
Lorin C. Woolley Statement, 4 pp.
Lorin C. Woolley, Statement of Facts, 1912, 2 pp.
folder 15: Government Officials
Charles S. Varian, Letter to Wilford Woodruff, 7 October 1892
folder 16: Idaho Politics (1889-1902)
folder 17: Immigration, LDS converts (1875-1913)
folder 18-19: The Improvement Era (1899-1945)
folder 20: Indians
Ben E. Rich, letter to JFS, 27 July 1908
folder 21: Iosepa Colony
folder 22-24: Japan Mission
Heber J. Grant, Diary, 1901-1902
box 11: Journal History to Publications
folder 1-3: Journal History
folder 4-8: Mexico
folder 9: Missions
folder 10: Nauvoo
folder 11: One-Volume History
folder 12: Photo History
folder 13: Phrenology
The Illustrated Annals of Phrenology and Physiognomy, 1871
"Mormonism and the Mormons," American Phrenological Journal, September 1857, 58-62, says: "Joseph Smith rated high in Amativeness, Philoprogenitiveness, Self-Esteem, Approbativeness, and Benevolence. He was 'passionately fond of the company of the other sex,' exhibited 'strong parental affection,' 'ambition for distinction,' 'independence, self-confidence, dignity, aspiration for greatness,' 'kindness, tenderness, and sympathy."'
folder 14: Polygamy
Jedediah M. Grant, letter to Brigham Young, 30 December 1851, 5 pp.
William Clayton, notarized statement, 1874, 5 pp.
Mary E. R. Leightner, statement, 1877,2 pp.
JFS, letter to Philip H. Boyer, 26 December 1881, 4 pp., says: "The seeming distinction between the 'Eternity of the marriage covenant,' and 'plural marriage,' is not real.... The question of the 'eternity of the marriage relation or covenant,' not being directly involved in the foregoing enquiry, but belonging to and a part of the principle of 'celestial marriage,' which includes and means plural marriage."
Wilford Woodruff, statement, 12 March 1897,2 pp.
B. F. Johnson, letter to JFS, 9 March 1904
Lorenzo Snow, notarized statement, 28 August 1869
Eliza Maria (Partridge) Lyman, notarized statement, 1 July 1869
Martha McBride Kimball, notarized statement, 8 July 1869
Lucy Walker Smith, notarized statement, 24 October 1902
Lucy Walker Smith Kimball, notarized statement, 17 December 1902
G. H. Brimhall, letter to JFS, 21 April 1902, concerning statement of Maria Jane Woodward about Emma Smith and polygamy in Nauvoo
Stanley S. Ivins, Diary, 1944, 2 pp.
folder 15: Post-Manifesto Polygamy
JFS, letter to Warren M. Johnson, 15 December 1891, 4 pp.
JFS, letter to Isaac E. D. Zundell, 21 December 1891, 2 pp.
JFS, letter to Anthony W. Ivins, 6 February 1900, 2 pp., says: "I know nothing about his domestic arrangements nor do I want to, the less I know about some things the better for me at least and perhaps for others concerned. I know that some things may have been done which are better left in oblivion as far as possible, and yet no censure would attach except in the eyes of the world, and my motto is and always has been to protect to the uttermost in my power the rights and the secrets, if secrets there may be, of my friends and the friends of the kingdom of God."
Thomas Kearns, letter to JFS, 10 March 1902
Orin W. Jarvis, letter to JFS, 14 March 1903,2 pp.
JFS, letter to Orin W. Jarvis, 25 March 1903, 5 pp.
Mahonri M. Steele, letter to JFS, 7 November 1905, 4 pp.
Charles W. Penrose, letter to JFS, 31 March 1908
[Charles W. Penrose], letter to JFS, 6 May 1908, 2 pp., incomplete
[First Presidency], letter to Brethren [i.e., Bishops and Stake Presidents], 5 October 1910, 2 pp.
folder 16: Post-Manifesto Polygamy
First Presidency, letter "to whom it may concern," 6 January 1911, says: "We hereby certify that the quorum of the Twelve, with Elder Francis M. Lyman at their head, have been duly authorized and requested by us to so act, having special reference however to alleged cases of recent plural marriage."
Matthias F. Cowley, letter to JFS, 22 March 1911, 8 pp.
Reed Smoot, telegram to George F. Gibbs, 31 March 1911,2 pp., written in cipher, received in Salt Lake City on 1 April 1911, with the following answer, in cipher, to Smoot: "If the President [of the United States] inquire about new polygamy, tell him the truth, tell him that Prest. Cannon was the first to conceive the idea about the Church could consistently countenance polygamy beyond confines of the republic where there was no law against it, and consequently he authorized the solemnization of plural marriages in Mexico and Canada after manifesto of 1890, and the men occupying presiding positions who became polygamists since the manifesto married in good faith under those circumstances. This being the case could we consistently be expected to humiliate them by releasing them?"
Reed Smoot, letter to JFS, 8 April 1911, 6 pp.
JFS, letter to J. E. Rullison, 16 February 1914, 4 pp.
Confidential letter to Heber J. Grant, 9 July 1929, 4 pp.
B. H. Roberts, letter to Heber Bennion, 4 February 1931
folder 17: Post-Manifesto Polygamy
Many signed declarations, which with some variations, say: "We the undersigned, because of misrepresentation and reproach cast upon our faith, and to avoid the abuse of enemies, and pretended friends or relatives, do hereby promise, 1st That we will not write or speak, of any sacred ceremony, or religious service, we receive. 2d That we will not answer questions written or verbal, but rather invite friend or foe, to remember the "Mormon creed," viz. "Mind their own business" not knowing when, where or by whom such service is performed; and so aid in keeping off offences against ourselves or our friends, which we regard as our proper duty in our associations, as witness our signatures...."
Certificates (pre-printed forms or handwritten) of individuals going to the temple.
folder 18: Post-Manifesto Polygamy
Certificates (pre-printed forms or handwritten) of individuals going to the temple.
folder 19: Post-Manifesto Polygamy
Anthony W. Ivins, Record Book of Marriages, extracts, 3 pp.
Heber J. Grant, letter to JFS, 5 January 1906, letter-press copy book, says: "Your remark 'I am sorry for two of the brethren' etc. has caused me a great amount of thought and much anxiety. When I wake up in the night I have thought of these brethren [John W. Taylor and Matthias F. Cowley] and your statement 'I scarcely see how they can escape' has worried me. I can't tell you how much I wish I could have me you in Vermont and talked over their case and other matters.... For my mission I had intended to get another wife and was going to ask no questions. Your Secty. gave me to understand that I was a fool having no sons and with the great City of Liverpool in which to hide a wife if I did not get one.... One of the apostles
[Marriner W. Merrill] old enough to be my father told Owen [Woodruff] and me in the Temple that we should not fail in laying the foundation of our Kingdom in this life. Before I went to Japan my President [Snow] intimated that I had better take the action needed to increase my family."
folder 20-21: Post-Manifesto Polygamy
H. Grant Ivins, "Polygamy in Mexico: As Practiced by the Mormon Church, 1895-1905," 1970
folder 22-23: Publications, LDS Church (1899-1915)
box 12: Railroads to Miscellaneous
folder 1: Railroads
folder 2: Recreation
folder 3: Relics
Orson F. Whitney, letter to JFS, 1 April 1912, says: "The chip spotted with blood was picked up by my father, Horace K. Whitney, near the well curb at Carthage Jail, a few days after the murder of the Prophet and Patriarch. So my mother, Helen Mar Kimball Whitney, informed me prior to her death in 1896. As I remember the account given by my parents, but now deceased, they visited, in company with others, the scene."
folder 4: Relief Society
"Organization of the L.D.S. Relief Society, and instructions given by President Joseph Smith," 1842, 8 pp.
Emmeline B. Wells, letter to JFS, 13 February 1897, 3 pp.
folder 5-6: Reorganized Church of Jesus Christ of Latter Day Saints
folder 7: Republican Party
folder 8: Saltair
folder 9: School of the Prophets (March 1870)
Minute book, concerning the definition that celestial marriage means a plurality of wives: "Celestial marriage or plurality of wives is that principle of our holy religion which confers on man the power of endless lives or eternal increase, and is therefore beyond the power of legislative enactment, the woman being married to the man for all eternity by authority of the Holy Priesthood delegated from God to him."
folder 10: Second Anointings
Oleen N. Stohl, letter to JFS, 28 January 1913
Lorenzo Snow, letter to Wilford Woodruff, 13 December 1887, says: "I had a private talk yesterday with Rudger Clawson; he accepts his nomination with becoming modesty and trembling. Have you any objection in his peculiar case to his receiving, with his wife, his second anointing. I feel confidence in recommending him as worthy of this blessing from my intimate acquaintance with him in prison [for Mormon polygamy]."
folder 11: Seventies
folder 12: Sex
JFS, letter to James Steele, 21 May 1880
Mahonri M. Steele and James Houston, letter to JFS, 12 February 1902,2 pp., says: "We are somewhat perplexed to know how to proceed with certain cases in our Stake.... Another woman, mentally deranged, was almost forced to have sexual intercourse with a scamp in Circle Valley, the Apostles directed that she be cut off the church, which has been done. We have some cases where young people obtain recommends and are married in the temple, a short time, and a child is born. Should these cases be forgiven the same as those who have children born to them after being married 3 or 4 month[s] but who did not go to the temple?"
Francis M. Lyman, minutes of the quarterly meeting of the Council of the Twelve Apostles, 29 September 1914.
JFS, letter to Geo. R. Crockett, 20 July 1917
folder 13-14: Smoot Case
folder 15: Social Statistics
folder 16-20: Statehood, Utah
folder 21: Sterling Mine
folder 22: Sugar Industry
folder 23: Sunday School General Board, minutes, extracts, 13 pp. (1895-1905)
5 November 1900, Sunday School committee rulings: "Superintendents and assistant superintendents of Sunday Schools should be selected from among those holding the Higher Priesthood in instances where suitable and qualified men holding the Priesthood can be found, brethren holding the Lesser Priesthood may act as superintendents or assistant superintendents, or in exceptional cases, properly qualified sisters may act in these positions. The residue of the [sacrament] bread broken should be returned to the Brother or Sister who has furnished it and be put to some good use; it should never be wasted. Contentions and debates on religious questions, wherein men assume positions for the sake of argument and then undertake to uphold them, should not be permitted in our Sunday Schools."
folder 24: Temporal Authority
folder 25: Underground
folder 26: Unions and Secret Societies
folder 27-29: Utah Politics
folder 30: Women
David J. Whittaker, "Women in L.D.S. History: A Selected Bibliography," 12 pp.
"RLDS may ordain women and build temple," Deseret News, 3 April 1984, newsclipping.
"Facts about the Young Women of the Church of Jesus Christ of Latter-day Saints"
folder 31: Word of Wisdom
JFS, letter to John D. T. McAllister, 23 August 1875, says: "But you will say what terrible thing has Joseph [F. Smith] been guilty of? I will tell you--from my childhood--for twenty years and upwards I chewed the filthy weed [tobacco]. I never saw the moment during the whole time that I was not inwardly ashamed of it, insomuch I endeavored to keep it to my self, using great caution. One day I went into the President [Brigham Young]'s office, he whispered to me, I was obliged to whisper back, he smelt my breath, and started in surprise, 'Do you chew tobacco?' I could have shrunk out of existence, or annihilated myself from very shame, and he saw I was ashamed of myself, and pitying me said, 'Keep it to yourself!'"
Fruben G. Miller, letter to JFS, 7 June 1902
folder 32-35: YMMIA (Young Men's Mutual Improvement Association)
folder 36: YMMIA
Scott Kenney, "The Mutual Improvement Associations: A Preliminary History, 1900-1950," 48 pp.
folder 37: Miscellaneous Notes
Biographical Note/Historical Note +/-
SCOTT G. KENNEY--Scott G. Kenney (1946-) was born and raised in Salt Lake City, and attended the University of Utah, receiving a Bachelor of Arts in musicology in 1970 and a Master of Music in 1972. From there he moved to Berkeley, California, where he attended the Graduate Theological Union, majoring in American historical theology (Ph.D. comprehensive exams 1976, M.A. 1981). During his years at the University of Utah and after returning to Salt Lake City after Berkeley, Kenney was a violinist with the Utah Symphony (1964-1965, 1968-1972, 1976-1980). Between 1965-1967 he served in the New England Mission for the LDS Church.
He was a founder, publisher, and editor of the magazine Sunstone (1974-1978) and co-founder and publisher of Signature Books (1980-1984). Among the works he edited for Signature Books are the nine-volume Wilford Woodruff's Journal, 1833-1898 and Memories and Reflections: The Autobiography of E. E. Ericksen. He has published articles, essays, book reviews, and editorials in Sunstone, Dialogue, The John Whitmer Historical Association Journal, BYU Studies, BYU Today, and is the author of "Purposeful Purposelessness: Musical Style in the Literary Works of John Cage" (M.M. thesis, 1972), The Mutual Improvement Associations: 1900-1950, Task Paper #6 for the Historical Department of the LDS Church in 1976, "Joseph F. Smith," in The Presidents of the Church, ed. Leonard J. Arrington (Salt Lake City: Deseret Book, 1986).
From 1978 to 1980 part-time and 1980-1981 full-time, Kenney was a historical researcher and writer for the LDS Church Translation Department, preparing a guide for translators of Mormon scripture. From 1985 to 1993 he was business manager for Utah sculptor Dennis Smith. Kenney has been a technical writer at the WordPerfect Corporation from 1993 to 1996. He is also editor of the Mormon History Association Newsletter.
JOSEPH F. SMITH--Joseph Fielding Smith was born 13 November 1838, at Far West, Missouri, to Hyrum Smith and Mary Fielding. He crossed the plains with the Mormons under Brigham Young, grew up in the LDS Church, was ordained an apostle, and became the first LDS Church president in the twentieth century.
Joseph F. Smith married Levira Annette Clark Smith in April 1859, and later Julina Lambson, niece of George A. Smith (1866); Sarah Ellen Richards, daughter of Willard Richards (1868); Edna Lambson (1871); Alice Ann Kimball, daughter of Heber C. Kimball (1883); and Mary Taylor Schwartz, niece of John Taylor (1884). He had forty-eight children, including five adopted children.
On 27 June 1844 when Joseph F. was five years old, he heard a man knock on his mother's window and announce that his father had been killed. Memories of his grieving mother's moans remained with him throughout his life. In 1848 when he was nine, Joseph F. drove a team of oxen from Winter Quarters to the Salt Lake City Valley, arriving in September. From 1846 to 1854 he was a "teamster, herd boy, plowboy, irrigator, harvester, with 'scythe or cradle,' operator of a fanning mill, logger, and 'general roustabout' and always penniless."
In 1854 Joseph F. Smith was sent on a mission to the Sandwich Isles (Hawaii) at fifteen years of age. Smith, who remained in Hawaii for four years, learned the language in three months. Receiving no support from home, he lived in poverty with the natives. For weeks the missionaries had little to eat, and for a while Smith and his companion had only one suit of clothes between them; one stayed home while the other wore the suit to meetings.
Returning from Hawaii in 1858, Joseph F. Smith served briefly in the militia called out to oppose the federal Expeditionary Force. He courted his sixteen-year-old cousin, Levira Annette Clark Smith, daughter of Samuel Smith. "I am aware that our acquaintance has been short," he wrote. "To you, I do not know how pleasant. But allow me to say that since I saw you first, the admiration and respect I first conceived for you have daily grown, till they have changed to something stronger and more fervent." They were married 5 April 1859. He served briefly on the Salt Lake Stake High Council, then left on a mission to England in April 1860.
Joseph F. was absent on missions nearly five of their first six years of married life. He wrote often, sometimes buoyantly: "Wake up snakes! and come to Judgement! for Mormonism is destined to rule the warts!" Sometimes good naturedly: "What would you think of me for a rational sensible 'Lord' and husband if my every sentence was 'Sugar, Honey, Cherub, Duckey, Darling, Precious, and Bewildering Beauty.' Bah! Soft-soap, vinegar, crabapple, and sauerkraut." But his letters failed to console his depressed, childless, impoverished wife. The news that he had adopted a four-year-old boy without consulting her did little to improve their relationship. By the time he returned in the fall of 1863, she was suffering from a nervous breakdown. Joseph F. remained with her constantly for six weeks, occasionally restraining her physically. In January, 1864, he left on another mission to Hawaii. Levira sought medical treatment in San Francisco, where relatives cared for her. When Joseph returned in November, they argued often.
On 5 May 1866 after a brief acquaintance, Joseph F. Smith married seventeen-year-old Julina Lambson, who had been living with her uncle George A. Smith while Joseph F. worked for him in the Church Historian's office. Levira and Julina apparently got along well personally, but Levira ultimately could not accept plural marriage. After a separation of eight months she obtained permission from Brigham Young on 10 June 1867 to have their marriage dissolved. Levira asked Joseph F.'s permission to keep one letter and picture of him: "They will awaken saddest, sweetest, memories of the past, though the life history of one of earth's poor daughters had been burned to ashes. And Why? Because one of earth's brave and noble sons could not appreciate or stoop to musings of a gentle girlish heart."
In 1866 Levira obtained a divorce in California, charging that her husband had "been guilty of the crime of Adultery with several different women." Joseph F. Smith became president of the LDS Church in 1901, and after his time there has never been a president of the Church who was a divorced man. In 1868 he married Sarah Ellen Richards, and three years later married Edna Lambson. In 1883 Joseph F. Smith married Alice Ann Kimball and the next year he married his sixth and last wife, Mary Taylor Schwartz.
In 1866 Brigham Young ordained him an apostle and made him a counselor in the First Presidency. Through an apostle, Joseph F. Smith was not admitted to the Quorum of the Twelve until 1867, replacing Amasa Lyman. Joseph F. Smith served in the First Presidency for thirty-eight years, longer than any other man. He was counselor to Brigham Young, John Taylor, Wilford Woodruff, and Lorenzo Snow.
Between 1884 and 1891 Joseph F. Smith spent five years in exile to escape arrest for polygamy. Most of the time was spent in Hawaii. To his wife Sarah he wrote, "I cannot see the use of mothers with whole flocks of little helpless children being driven about the country for fear of a mob of deputy marshals. If they call on you, my darling, to go before the Grand inquisition or court--I want you, and I mean it too, to tell the God damned fiends that you are my wife now and forever, and they may help themselves."
On 17 October 1901 Joseph F. Smith was set apart as president of the LDS Church, with John R. Winder and Anthon H. Lund as counselors. Joseph F. Smith was the first president born in the Church and the only president to have a son [Joseph Fielding Smith] who also became president. In addition to serving as Church president, he also became general superintendent of the Deseret Sunday School Union, a position he held until his death. Under his leadership auxiliary organizations in the Church established the following magazines: the Improvement Era, the Children's Friend, and the Relief Society Magazine.
Thanks largely to the efforts of his predecessor, Lorenzo Snow, the heavy financial debts of the Church were paid by 1906. The new solvency paved the way for an expanded church building program including construction of the Church Administration Building and the temples in Hawaii and Alberta, Canada. Historic sites were purchased, including Joseph Smith's birthplace in Vermont, the Smith home and Sacred Grove near Palmyra, New York, the Carthage Jail in Illinois, and twenty-five acres near the temple site in Independence, Missouri.
In March 1904 President Smith became the first Church president to appear before the U.S. Senate when he was subpoenaed to testify at the Reed Smoot hearings. Although he has apparently sanctioned and even performed plural marriages after the 1890 Manifesto, Joseph F. Smith accepted responsibility only for his personal violations of Church and legal decrees against polygamous cohabitation after 1890. He denied authorizing, performing, or even knowing about any plural marriages contracted after that date. On 6 April 1904 President Smith issued an edict commonly called the "Second Manifesto," which reaffirmed the Wilford Woodruff Manifesto of 1890. Excommunication proceedings were initiated several years later, under the auspices of the Quorum of the Twelve, against Latter-day Saints who had entered polygamy after 1904, but Joseph F. Smith firmly resisted Senator Reed Smoot's persistent urgings to prosecute those who had entered the system prior to 1904.
In October 1918, Joseph F. Smith experienced a "vision on salvation of the dead and visit of the Savior to the Spirit World," which was added to the Pearl of Great Price in 1976 and became section 138 of the Doctrine and Covenants in 1981. Joseph F. Smith died of bronchpneumonia in Salt Lake City, 19 November 1918 at the age of eighty. No public funeral was held because of a nationwide influenza epidemic.
(This biographical sketch is based upon Richard S. Van Wagoner and Steven C. Walker, A Book of Mormons (Salt Lake City: Signature Books, 1982), 296-302.)
Content Description +/-
The Scott G. Kenney collection (1820-1984) reflects the research interests of Scott G. Kenney during the 1970s and early 1980s for a projected biography of Joseph F. Smith (1838-1901). The collection consists of typescripts made by Kenney, as well as photocopies of diaries and letters. Kenney's original organization of the material has been preserved. There is a wealth of information contained in the collection about the history of the Church of Jesus Christ of Latter-day Saints (hereafter abbreviated to the LDS Church, the Mormon Church, or simply the Church). This is the case because Joseph F. Smith was a nephew of the Prophet Joseph Smith, was ordained an LDS apostle in 1866, and became president of the Mormon Church in 1901. In order to give the reader a flavor of some of the topics selected quotations from letters or journal extracts are included in the inventory. However, such quotations are only a very small fraction of the information in the collection.
Section I contains Kenney's name files, arranged alphabetically by last name. It consists of boxes 1-7, and included in this section is material on the following individuals who had contact with Joseph F. Smith: former LDS presidents (John Taylor and Wilford Woodruff); members of the First Presidency (Charles W. Penrose, Anthony W. Ivins, Anthon H. Lund, John R. Winder); secretaries to the First Presidency (L. John Nuttall, George Reynolds); fellow apostles (Abraham H. Cannon, George Q. Cannon, Albert Carrington, Heber J. Grant, Franklin D. Richards, George F. Richards, John Henry Smith, George A. Smith, Reed Smoot, Moses Thatcher, Abraham O. Woodruff, Brigham Young, Jr., and John W. Young); other LDS general authorities (B. H. Roberts); his wives (Julina Lambson Smith; Levira Annette Smith); as well as numerous others. Also included are extensive quotations from correspondence of the LDS First Presidency (alphabetized under "F").
Section II, consisting of only box 8, contains an assortment of dated items from 1820 to 1918, the year of Joseph F. Smith's death. The chronology is divided into early LDS history (from Joseph Smith's First Vision in 1820 until 1837) and then ten major time periods covering the life of Joseph F. Smith (1838-1918).
Section III, boxes 9-12, contains Kenney's subject files. These are arranged alphabetically and contain information on the following topics: Adoption; Anti-Mormon Literature; The Argus; Arts; Banks and Insurance; Big Hom Basin; Blacks; Book of Mormon; Brigham Young Estate; Brigham Young University Controversy; Bullion-Beek Mine; Canada; Correlation Committee; Davis County Cooperative; Doctrine and Covenants; Doctrines and Ordinances; Edmunds-Tucker Act; Education; Escheatment; Expedition to South America; Finances, Church; First Vision; Fundamentalism; Government Officials; Idaho Politics; Immigration; The Improvement Era; Indians; Iosepa Colony; Japan; Journal History; Mexico; Missions; Nauvoo; One-Volume History; Photo History; Phrenology; Polygamy; Post-Manifesto Polygamy; Publications; Railroads; Recreation; Relics; Relief Society; Reorganized Church of Jesus Christ of Latter Day Saints; Republican Party; Saltair; School of the Prophets; Second Anointings; Seventies; Sex; Smoot Case; Social Statistics; Statehood, Utah; Sterling Mine; Sugar Industry; Sunday School; Temporal Authority; Underground; Unions and Secret Societies; Utah Politics; Women; Word of Wisdom; and the Young Men's Mutual Improvement Association (YMMIA).
Kenney donated his collection to the University of Utah in order to insure that there would be no restrictions placed on access to his research; also, a complete photocopy of the collection has been placed at Brigham Young University. Scattered through the Scott G. Kenney Collection located in the Marriott Library at the University of Utah are photocopies of many documents from the LDS Church Archives in Salt Lake City. These items, all donated by Kenney, may be read by patrons at the University of Utah, but no copies will be made of pages that have the stamp of the LDS Archives.
Collection Use +/-
Restrictions on Access:
Twenty-four hour advanced notice encouraged. Materials must be used on-site. Access to parts of this collection may be restricted under provisions of state or federal law.
Restrictions on Use:
No material from the LDS Church Archives (identified by stamp) may be reproduced.
It is the responsibility of the researcher to obtain any necessary copyright clearances.
Permission to publish material from the Scott G. Kenney collection must be obtained from the Special Collections Manuscript Curator.
Initial Citation: Scott G. Kenney collection, Ms 587, Box [ ]. Special Collections and Archives. University of Utah, J. Willard Marriott. Salt Lake City, Utah.
Following Citations:Ms 587.
Administrative Information +/-
Processed by Stan Larson in 1996.
Kenney, Scott G., 1946-
Collection materials are in English.
5.5 linear feet
Language of the Finding Aid:
Finding aid encoded in English in Latin script.
Author of the Finding Aid:
Finding aid created by Stan Larson
EAD Creation Date: