Mormonism in the 19th century

This is a chronology of Mormonism. In the late 1820s, founder Joseph Smith, founder of the Latter Day Saint movement, announced that an angel had given him a set of golden plates engraved with a chronicle of ancient American peoples, which he had a unique gift to translate. In 1830, he published the resulting narratives as the Book of Mormon and founded the Church of Christ in western New York, claiming it to be a restoration of early Christianity.

Moving the church to Kirtland, Ohio in 1831, Joseph Smith attracted hundreds of converts, who were called Latter Day Saints. He sent some to Jackson County, Missouri to establish a city of Zion. In 1833, Missouri settlers expelled the Saints from Zion, and Smith's paramilitary expedition to recover the land was unsuccessful. Fleeing an arrest warrant in the aftermath of a Kirtland financial crisis, Smith joined his remaining followers in Far West, Missouri, but tensions escalated into violent conflicts with the old Missouri settlers. Believing the Saints to be in insurrection, the Missouri governor ordered their expulsion from Missouri, and Smith was imprisoned on capital charges.

After escaping state custody in 1839, Smith directed the conversion of a swampland into Nauvoo, Illinois, where he became both mayor and commander of a nearly autonomous militia. In 1843, he announced his candidacy for President of the United States. The following year, after the Nauvoo Expositor criticized his power and such new doctrines as plural marriage, Smith and the Nauvoo city council ordered the newspaper's destruction as a nuisance. In a futile attempt to check public outrage, Smith first declared martial law, then surrendered to the governor of Illinois. He was killed by a mob while awaiting trial in Carthage, Illinois.

After the death of the Smiths, a succession crisis occurred in the Latter Day Saint movement. Hyrum Smith, the Assistant President of the Church, was intended to succeed Joseph as President of the Church,[1] but because he was killed with his brother, the proper succession procedure became unclear. Initially, the primary contenders to succeed Joseph Smith were Brigham Young, Sidney Rigdon, and James Strang. Young, president of the Quorum of the Twelve, claimed authority was handed by Smith to the Quorum of the Twelve. Rigdon was the senior surviving member of the First Presidency, a body that led the church since 1832. At the time of the Smiths' deaths, Rigdon was estranged from Smith due to differences in doctrinal beliefs. Strang claimed that Smith designated him as the successor in a letter that was received by Strang a week before Smith's death. Later, others came to believe that Smith's son, Joseph Smith III, was the rightful successor under the doctrine of Lineal succession.

Several schisms resulted, with each claimant attracting followers. The majority of Latter Day Saints followed Young; these adherents later emigrated to Utah Territory and continued as The Church of Jesus Christ of Latter-day Saints (LDS Church). Rigdon's followers were known as Rigdonites, some of which later established The Church of Jesus Christ. Strang's followers established the Church of Jesus Christ of Latter Day Saints (Strangite). In the 1860s, those who felt that Smith should have been succeeded by Joseph Smith III established the Reorganized Church of Jesus Christ of Latter Day Saints, which later changed its name to Community of Christ.

Under Brigham Young, the LDS Church orchestrated a massive overland migration of Latter-day Saint pioneers to Utah, by wagon train and, briefly, by handcart. The Apostles directed missionary preaching in Europe and the United States, gaining more converts who then gathered to frontier Utah. In its remote settlement, the church governed civil affairs and made public its practice of plural marriage (polygamy). As the federal government asserted greater control over Utah, relations with the Mormons enflamed, leading to the Utah War and the Mountain Meadows Massacre. Mormon polygamy became a major political issue, with federal legislation and judicial rulings curtailing Mormon legal protections and delegitimizing the church. Eventually, the church issued a manifesto discontinuing polygamy, which paved the way to Utah statehood and realignment with mainstream American society.

1790s

1791

1796

1797

1798

1799

1800s

1800

1802

1803

1804

1805

1806

1807

1808

1810s

1810

1811

1812

1813

1815

1816

1817

1818

1819

1820s

1820

1821

1822

1823

1824

1825

1826

1827

18 January
Smith elopes with Emma Hale in South Bainbridge, New York and they are married by judge "Squire Tarbill" (Zachariah Tarbell). (Anderson 2001, chronology).
January
Josiah Stowell moves Smith and his bride to Manchester. (Marquardt & Walters 1994, p. xxix).
10 March
Smith receives a receipt for credit of $4.00 on the account of Abraham Fish, who is known to have financed some of Smith's treasure expeditions. (Marquardt & Walters 1994, pp. xxix, 64, 67).
23 March
The Wayne Sentinel, the Palmyra newspaper published by E. B. Grandin, quotes the Rochester Daily Advertizer in arguing: "The excitement respecting Morgan, instead of decreasing, spreads its influence and aquires [sic] new vigour daily....The Freemason...[is] proscribed, as unworthy of 'any office in town, county, state, or United States!' and the institution of masonry,...is held up as DANGEROUS and detrimental to the interests of the country!".
16 April
Smith's brother Samuel begins a seven-month term of work for Lemuel Durfee, owner of the Smith Family Farm, in exchange for tenancy.(Anderson 2001, chronology). (Marquardt & Walters 1994, p. xxix).
1 June
The Wayne Sentinel runs a story of a German scholar working in the Vatican Library who said he had found evidence that the Mexicans and Egyptians were in communication in ancient times, and that there were examples in Mexico of biblical texts written in two different Egyptian dialects.
June
Smith, Sr. tells fellow treasure seeker Willard Chase that several years ago, a spirit had appeared to Smith and told him about a golden book. (Marquardt & Walters 1994, p. xxix).
June - June 1828
Hyrum Smith is listed during this term as a member of the Palmyra Mount Moriah Masonic Lodge No. 112. (Marquardt 2005, p. 116).
Summer
According to Tucker (1867, p. 28), a "mysterious stranger" appears at the Smith residence and meets privately with Smith, Jr., possibly multiple times.
August
Smith and his wife Emma visit Harmony to retrieve Emma's possessions. (Anderson 2001, chronology). Peter Ingersoll moves Emma's furniture from Harmony to Manchester. Smith tells his father-in-law Isaac Hale that he will give up glass-looking. (Marquardt & Walters 1994, p. xxix).
August
Smith works two days mowing for landlord Lemuel Durfee, Sr. (Marquardt & Walters 1994, p. xxx).
fall
Tucker (1867, p. 30) states that stories that Smith was about to recover the golden plates were given "wide circulation". Tucker dates the stories of the First Vision and Smith's subsequent angel Moroni visions to this time period, arguing they are retrospective inventions (pp. 28, 33).
about fall
According to Tucker (1867, p. 31), Smith approaches Willard Chase, a carpenter, and asks him to make him a strong chest to hold the golden plates. In lieu of payment, Smith offers to give Chase a share in the profits generated by the plates.
20 September
Josiah Stowell and Joseph Knight Sr. arrive in Manchester in anticipation of Smith obtaining the golden plates. (Anderson 2001, chronology; Marquardt & Walters 1994, p. xxx).
22 September
After the stoke of midnight, Smith takes a wagon to visit Cumorah with his wife Emma, and retrieves the golden plates while she prays. (Anderson 2001, chronology). Smith says he hid the plates in a fallen tree top at Cumorah. With the plates, he says he found a sword, a breastplate, and a set of spectacles, telling Joseph Knight that with them, "I can see anything". (Marquardt & Walters 1994, p. xxx).
late September
Smith travels to nearby Macedon, New York to work for Mrs. Wells. (Marquardt & Walters 1994, p. xxx).
September–October
Alone, Smith visits Cumorah and returns with something heavy wrapped in a frock, which he places in a chest. Willard Chase claims that Smith admits that if it had not been for the brown stone found on the Chase property years earlier, he would not have found the plates. (Marquardt & Walters 1994, p. xxx). Chase believes that because the stone is his, Chase has at least part ownership of the plates.
September–October
After the original chest said to hold the plates is smashed by members of Smith's former money digging company, Smith obtains a "glass box" (a wooden box used to hold pieces of glass) and says that the plates are kept inside.
October
The family of Martin Harris, a wealthy Palmyra resident, hears about the golden plates from Lucy Mack Smith. Martin's wife and daughter visit the Smith home to investigate, and Harris conducts his own investigation, asking Smith how the book was found. Smith says that he had located the plates via his brown seer stone, and that an angel appeared to him and told him that it was God's work, and that Smith must quit the money-digging company, translate the plates, and publish the translation. Harris offers, "If the Lord will show me that it is his work, you can have all the money you want." (Marquardt & Walters 1994, pp. xxx-xxxi).
fall
According to Tucker (1867, pp. 30–31), Smith tells Palmyra residents that when he first saw the golden plates, he saw a "display of celestial pyrotechnics", as the angel appeared as his "guide and protector", while "ten thousand devils gathered there, with their menacing sulphureous [sic] flame and smoke, to deter him from his purpose!"
fall
Harris is said to have mused around the village of Palmyra about "what wonderful discoveries Jo Smith had made, and of his finding plates in a hill in the town of Manchester (three miles south of Palmyra), —also found with the plates a large pair of "spectacles," by putting which on his nose and looking at the plates, the spectacles turned the hieroglyphics into good English." (Gilbert 1892).
fall
According to Tucker (1867, pp. 32–33), Palmyra residents were not generally aware at this time of the spectacles Smith said were found with the plates.
fall
According to Tucker (1867, p. 31), "notorious wags" William T. Hussey and Azel Vandruver visit the Smith home and say they are willing to view the golden plates, taking upon themselves the risk that they would be being struck dead if they saw them. They observe something "concealed under a piece of thick canvas". After Hussey removes the canvas and sees a tile brick, Smith claims to have pulled a joke on the men, and "with the customary whiskey hospitalities, the affair ended in good-nature".
November–December
Harris gives Smith $50, which allows him to get out of debt and move to Harmony, Pennsylvania. Emma's brother Alva comes from Harmony to pick up the couple.
December
Smith and his wife leave Manchester and move to Harmony, Pennsylvania (now Oakland, where they live with Emma's parents. (Anderson 2001, chronology). During transit, the glass box said to contain the plates is hidden in a barrel of beans. (Marquardt & Walters 1994, p. xxxi).
30 December
Smith's sister Sophronia marries Calvin Stoddard in Palmyra. Smith is apparently absent. (Anderson 2001, chronology).

1828

December 1827-February 1828
[85] Working behind a curtain, Smith transcribes some of the characters he says are engraved on the golden plates, and hands them across the curtain to Emma and her brother Reuben Hale. Smith also attempts to translate some of the characters.
February
Hyrum Smith and Martin Harris travel to Harmony to see Smith.[128]
February - March
Martin Harris takes a transcript of characters and some of their translations to several scholars in New York.[65] According to Tucker (1867, p. 43), these scholars include "Hon. Luther Bradish, Dr. Mitchell, Professor Anthon, and others". James Gordon Bennett later reported that Harris told a potential financer in 1830 that he first approached "one of the Professors of Columbia College" (Anthon), who told Harris that he "could not decypher them", but referred him to Samuel L. Mitchill, who "looked at his engravings—made a learned dissertation on them—compared them with the hieroglyphics discovered by Champollion in Egypt—and set them down as the language of a people formerly in existence in the East, but now no more". (Arrington 1970, p. 8 (online ver.)). Harris said that after speaking with Mitchill, he returned to Anthon, "who put some questions to him and got angry with Harris".[129] According to Gilbert (1892), Harris returns to Palmyra after his meetings in New York and tells residents that Smith is a "little smarter than Professor Anthon." According to Tucker (1867, p. 45), Harris declared "in a boastful spirit that God had enabled him, an unlearned man as he was, to 'confound worldly wisdom'".
12 April
Harris begins acting as Smith's scribe while Smith begins dictating a translation of the golden plates, which Smith calls the Book of Lehi.[65][130]
14 June
Harris persuades Smith to allow him to take the original, uncopied 116 manuscript pages to Palmyra to show his skeptical wife and family.[65]
15 June
Smith and his wife have their first child, named Alvin, who dies soon after birth. Emma nearly dies, and hovers near death for days.[65][128]
June–July
According to Tucker (1867, p. 46), Lucy Harris took the 116 manuscript pages from Martin Harris while he was sleeping, and burned them. Tucker said that she kept this "a profound secret to herself, even until after the book was published".
abt. 7 July
Smith visits Manchester to find out what happened to Harris, and learns that Harris has lost the 116 manuscript pages. Smith says the plates and the Urim and Thummim (Latter Day Saints) are taken away.
July
Smith returns to Harmony.
July
In Harmony, Smith dictates his first known written revelation,[131] chastising him for losing the manuscript translation, and noting that "this is the reason that thou has lost thy privileges for a season, for thou hast suffered the counsel of thy director to be trampled upon from the beginning." Bushman (2005, p. 68) and Marquardt & Walters (1994, p. xxxi) describe this as Smith's first known written revelation. The identity of the speaker is unknown, because this revelation, unlike most later ones, refers to God and Jesus in the third person, although a hint to his identity may perhaps be found in his reference to "my people, the Nephites". Bushman (2005, p. 69) refers to the speaker as a "messenger". The revelation indicates that the "very purpose" of the golden plates is to ensure the Lamanites know about the Nephites, and "come to the knowledge of their fathers, and...that they may believe the gospel and rely upon the merits of Jesus Christ".
September
Lucy, Hyrum, and Samuel Smith stop attending the Presbyterian church in Palmyra.[128]
22 September
On this, the anniversary of Smith's Cumorah visits, Smith begins translating again, using his seer stone. Smith begins translating where he left off, know known as the Book of Mosiah.
September 1828 to March 1829
Samuel, Emma, and her brother Reuben Hale serve as Smith's scribes. Translation is sporadic because Smith has to work to support his family, and very little gets translated until April 1829.
October
Cowdery takes a job teaching school in Manchester. He boards with the Smiths in Manchester.
aft. 22 September 1828
Smith, Sr. and Lucy visit Smith, Jr. and Emma at Harmony and meet the Hales.

1829

February
Joseph Smith Sr. and Lucy Mack Smith travel to Harmony.[132] Smith dictates a revelation[133] calling the elder Smith to take part in a "marvelous work". The revelation refers to God in the third person.
March
Martin Harris becomes skeptical about the golden plates, and asks Smith to let him see them. Smith dictates a revelation for Harris.[134] Unlike prior revelations, this one refers to God in the first person. It also says that Smith had "entered into a covenant" with God not to show the plates to anyone unless God commands otherwise. It says that Smith "has a gift to translate the book, and I have commanded him that he shall pretend to no other gift, for I will grant him no other gift". While future generations would have access to the plates, in the present generation, the words of the book would go out with the testimony of the Three Witnesses who would have "power, that they may behold and view [the plates] as they are, and to none else will I grant this power, to receive this same testimony among this generation." For the first time, a Smith revelation specifically refers to the restoration of a church: "[I]f the people of this generation harden not their hearts, I will work a reformation among them, and I will put down all lyings, and deceivings, and priestcrafts, and envyings, and strifes, and idolatries, and sorceries, and all manner of iniquities, and I will establish my church, like unto the church which was taught by my disciples in the days of old." The revelation says that Harris could be one of the three witnesses if he humbles himself. However, if he sees the plates, Harris is commanded to say nothing more than "I have seen them, and they have been shown unto me by the power of God". Because of a conspiracy to destroy Smith, he is commanded to translate a few more pages, and then "stop for a season, even until I command thee again".
March
Harris returns to Palmyra.[135]
5 April
Oliver Cowdery, a school teacher and dowser, arrives in Harmony with Samuel.
7 April
Cowdery begins acting as Smith's scribe while translating the golden plates.
April
Smith dictates a revelation[136] calling Cowdery to assist with a "marvelous work", and referring to the "cause of Zion". The revelation refers to Cowdery's "gift" (dowsing) and instructs Cowdery to "exercise thy gift, that thou mayest find out mysteries." He is only to reveal his gift to "those which are of thy faith". The revelation refers to "records which contain much of my gospel, which have been kept back because of the wickedness of the people." Cowdery is to use his "gift" to assist in bringing these records to light. Both Cowdery and Smith are given the "keys" to this gift, so that "in the mouth of two or three witnesses shall every word be established".
April
Smith dictates what is characterized as a translation of a parchment written by John the Apostle and "hid up by himself". The revelation says that John will "tarry" on the earth until the Second Coming.[137]
April
Smith dictates a revelation[138] referring to Cowdery's two "gifts". The first gift is Cowdery's ability to "receive a knowledge concerning the engravings of old records, which are ancient". The second gift is "working with the rod" (dowsing). The revelation says "there is no other power save God, that can cause this rod of nature, to work in your hands, for it is the work of God". Cowdery is commanded to "[a]sk that you may know the mysteries of God, and that you may translate all those ancient records, which have been hid up...."
April
Cowdery begins to translate (perhaps by dowsing), then returns to acting as Smith's scribe. Smith dictates a revelation[139] indicating that God took away his gift to translate for the time being because he was not persistent, and misunderstood the nature of translation, which requires the translator to "study it out in your mind". After the golden plates were translated, the revelation says, Cowdery could assist with translating "other records".
abt. April
Smith dictates a portion of the golden plates telling a story of Alma the Elder, who baptized his followers by immersion, "having authority from the Almighty God", and called his community of believers the "church of God, or the church of Christ". (Mosiah 18:13-17). The book described the clergy in Alma's church as consisting of priests, who were unpaid and were to "preach nothing save it were repentance and faith in the Lord". (Mosiah 18:20). Alma later established many churches, which were considered "one church" because "there was nothing preached in all the churches except it were repentance and faith in God." (Mosiah 25:22). In addition to priests, the clergy of these churches included teachers (Mosiah 25:21) and elders. (Alma 4:7).
about May
Smith dictates part of his translation (Third Nephi chapter 11) describing the exact mode of baptism by immersion, including the exact words to use. According to Oliver Cowdery's later reminiscence, "after writing the account given of the Savior's ministry to the remnant of the seed of Jacob, upon this continent, it was easily to be seen . . . that . . . none had authority from God to administer the ordinances of the Gospel."[140]
15 May
Smith and Cowdery baptize each other. Years later, details gradually emerged concerning a vision prior to this baptism: In 1832, Smith's unpublished history indicated that the priesthood had been received by the "ministering of angels".[141] In an 1834 publication, Cowdery first told the story of receiving the Aaronic priesthood on this date via a vision of John the Baptist, and then of Smith and Cowdery baptizing each other. Smith essentially agreed with Cowdery's account of the vision.
May
As the translation proceeds, Smith dictates a revelation[142] claiming that the lost 116 manuscript pages still exist, and that the people who possess them have altered them and are waiting for Smith to re-translate the same material. Then, these people plan to argue that Smith cannot translate the same material twice, and thus Smith has only "pretended to translate". Thus, the revelation directs Smith not to re-translate the Book of Lehi. The revelation indicates that the originally-translated Book of Lehi had indicated that it was just an "abridgment" of the "plates of Nephi". Thus, Smith is directed to translate the "plates of Nephi", containing a "more particular account" of the material Smith had already translated. Smith is only to translate the "first part" of these "plates of Nephi", however, continuing down to the reign of King Benjamin, which Smith had already translated from the abridgment. The revelation also speaks of "establishing my gospel that there may not be so much contention". It defined the church of Christ as follows: "whoso repenteth, and cometh unto me, the same is my church: whosoever declareth more or less than this, the same is not of me, but is against me: therefore, he is not of my church".
May
Smith dictates a revelation [143] calling his brother Hyrum to assist in a "marvelous work", but he is not yet called to preach, but he is to be patient, meanwhile praying that he can assist in "the translation of my work". The revelation says that Hyrum "hast a gift, or thou shalt have a gift", and refers to "that which you [Hyrum] are translating".
May
Smith dictates a revelation[144] calling Joseph Knight to assist in a "marvelous work".
1 June
Smith moves to Fayette, New York and continues translation at the home of Peter Whitmer, Sr..
early June
Smith dictates a revelation[145] calling David Whitmer to assist with the "marvelous work". Whitmer is told that if he asks with faith he "may stand as a witness of the things of which [he] shall both hear and see".
early June
Smith dictates a revelation[146] calling John Whitmer to assist with the "marvelous work". Whitmer becomes one of Smith's scribes.[135][147]
early June
Smith dictates a revelation[148] calling Peter Whitmer, Sr. to assist with the "marvelous work".
early June
Smith and Cowdery begin baptizing new converts in Seneca Lake, including Hyrum Smith, David Whitmer, and Peter Whitmer, Jr.[149]
early June
Years later, after 1839, Smith recalls that he and others gathered in the "chamber of Mr. Whitmer's house", where they heard a voice commanding them to ordain elders, but they refrained from doing so until the organization of the church.[150]
between June 1 and 14
Smith dictates a revelation[151] directed to Oliver Cowdery and David Whitmer, referring to Smith's previous baptism of Cowdery (presumably on May 15) and instructing Cowdery to "build up my church". Both Cowdery and Whitmer are called to "cry repentance unto this people" and to "search out" the identities of the twelve disciples whom God had called and given power to baptize and to ordain priests and teachers. Cowdery and Whitmer will know the identities of these twelve "by their desires and their works".
11 June
Using a title page that Smith says was written by Moroni, Smith obtains a copyright for the Book of Mormon (the name of his translation of the golden plates).[152]
first half of June
Smith sends Martin Harris with a copy of the Book of Mormon title page and a few pages of translation to Palmyra to see if E. B. Grandin, owner of The Wayne Sentinel, will agree to publish it. Harris meets with Grandin twice, and the second time threatens that if Grandin does not publish it, they will publish it in Rochester, New York. Grandin provides an approximate estimate of costs, but declines to publish the book.[153][154]
about June?
Smith directly or indirectly approaches Thurlow Weed, a well-known anti-Masonic publisher and activist in Rochester, New York about printing the Book of Mormon. Weed refuses.
about June?
Smith attempts unsuccessfully to secure the financial assistance for publishing the Book of Mormon from several family acquaintances including George Crane (a Quaker).[155]
June
Smith begins dictating a replacement section for the Book of Lehi, beginning with the First Book of Nephi.
14 June
Oliver Cowdery sends a letter to Hyrum Smith referencing language from the "twelve disciples" revelation.[156]
abt. June or later
Oliver Cowdery receives a revelation called the Articles of the Church of Christ, about "how he should build up his church & the manner thereof". it discusses the ordination of priest and teachers, and calls members to meet regularly to partake of bread and wine. Cowdery is described as "an Apostle of Christ". The revelation contains language found in the "twelve disciples" and "three witnesses" revelations.
June
Smith dictated the following text from the Second Book of Nephi (found at Smith (1830, p. 110)): "Wherefore, at that day when the book shall be delivered unto the man of whom I have spoken, the book shall be hid from the eyes of the world, that the eyes of none shall behold it, save it be that three witnesses shall behold it, by the power of God, besides him to whom the book shall be delivered; and they shall testify to the truth of the book, and the things therein. And there is none other which shall view it, save it be a few, according to the will of God..." According to information added in 1852 to the History of the Church (but absent in the 1842 Times and Seasons publication of the same material), this passage initiated the idea of showing the plates to three witnesses. There is a similar passage in the Book of Ether, and that passage might have been the spark (as proposed by several later editions of History of the Church). It is not known whether the Book of Ether was translated before or after the Second Book of Nephi.
second half of June
Smith dictates a revelation to Oliver Cowdery, David Whitmer, and Martin Harris that if they have faith, they may be the Three Witnesses to the Book of Mormon, as well as the sword of Laban, the Urim and Thummim, and the Liahona.[157]
second half of June
Oliver Cowdery, David Whitmer, and Martin Harris become the first Three Witnesses, other than Smith, of the golden plates by seeing them in a vision in Fayette.[158]
19 June?
Eight Witnesses, Christian Whitmer, Jacob Whitmer, Peter Whitmer, Jr., John Whitmer, Hiram Page, Joseph Smith, Sr., Hyrum Smith, and Samuel H. Smith, visit a grove near the Smith family home in Manchester (Anderson 2001, pp. 455–56) and have an experience described in a later "Testimony of Eight Witnesses" published as part of the 1830 Book of Mormon. The statement says, with regard to the golden plates, that they "did handle with our hands and we also saw the engravings thereon, all of which has the appearance of ancient work and of curious workmanship." There are differing opinions on whether the witnesses believe they had seen the plates in vision, or with their natural eyes.[159] Lucy Mack Smith says that the plates had been carried by this grove by "one of the ancient Nephites."[160] The June 19 date is suggested because Lucy Mack Smith said the event occurred on a Thursday, and that the following Monday, the company went to visit E.B. Grandin to see if he will publish the Book of Mormon.[161]
22 June?
According to Lucy Mack Smith, the company from Fayette who had been among the Eight Witnesses "went to Palmyra to make arrangements for getting the book printed; and they succeeded in making a contract with one E. B. Grandin, but did not draw the writings at that time."[162] The June 19 date is suggested because Lucy Mack Smith said the event occurred on a Monday of the week prior to the Thursday on which the demonstration to the Eight Witnesses occurred.[161]
23 June?
According to Lucy Mack Smith, the company from Fayette "returned home, excepting Joseph, and Peter Whitmer, Joseph remaining to draw writings in regard to the printing of the manuscript, which was to be done on the day following."[162] Lucy Smith said this happened "the next day" after the visit to Grandin's office.
24 June?
According to Lucy Mack Smith, as Joseph Smith was setting off to Palmyra to sign the contract with Grandin for the printing of the Book of Mormon, he was informed by a Dr. M'Intyre that a group of 40 men was forming to interfere with his journey. As the men sat along a fence along the way, Smith greeted them cheerfully, one-by-one and by name, and was allowed to pass by. He signed the documents and returned to Manchester.[162]
26 June
The title page of the Book of Mormon is published in The Wayne Sentinel, the weekly Palmyra newspaper published by E. B. Grandin.[163] Grandin announces that he intends to publish the book "as soon as the translation is complete". Grandin had received a copy of the title page from Smith earlier in June.
end of June
Smith completes translation of the Book of Mormon.
11 August
The anti-Masonic Palmyra Freeman calls the Book of Mormon "the greatest piece of superstition that has come to our knowledge." The article gives an account of how the plates were found by Joseph Smith, referring to three visits by "the spirit of the Almighty", "a huge pair of spectacles", golden plates of dimensions eight by eight by six inches, Harris' visit to Samuel Mitchill. The article reproduces the title page of the Book of Mormon. No known copies survive, but the article was reprinted in other newspapers such as the Niagara Courier (27 August 1829).
25 August
A contract is drawn up with E.B. Grandin to print 5,000 copies of the Book of Mormon for $3,000. Martin Harris agrees to mortgage his farm to pay for the printing.[163]
August–March 1830
In Manchester, Oliver Cowdery copies manuscript pages from the originals, gives them to Hyrum, who takes them to E. B. Grandin's printing press. The manuscript is typset by John Gilbert.[163]
2 September
Abner Cole begins publishing the weekly Palmyra Reflector, using E. B. Grandin's printing press. Cole announces, "The Golden Bible, by Joseph Smith, author and proprietor, is now in press and will shortly appear. Priestcraft is short lived!"
16 September
In Abner Cole's Palmyra Reflector, he writes, "The Book of Mormon is expected to be ready for delivery in the course of one year — Great and marvellous things will "come to pass" about those days."
23 September
In Abner Cole's Palmyra Reflector, he writes, "We understand that the Anti-Masons have declared war against the Gold Bible—O! how impious! / The number of Gold Bible Apostles is said to be complete. Jo Smith, Jr. is about to assign to each, a mission to the heathen. We understand that Abraham Chaddock intends to build the first house in Harris' New-Jerusalem.... / Some few evenings since, a man in the town of Mendon, had a loud call to go and preach the doctrines contained in the Gold Bible, under heavy denunciations." [164]
30 September
In Abner Cole's Palmyra Reflector, he accuses the editor of the anti-Masonic Palmyra Freeman of plagiarizing the Book of Mormon by using the phrase "Beware of SECRET ASSOCIATIONS". Cole notes that "The 'Gold Bible' is fast gaining credit; the rapid spread of Islamism was no touch to it!"
4–22 October
Smith arrives in Harmony and writes a letter to Oliver Cowdery (still in Manchester) that he has bought a horse from Josiah Stowell, and wants someone to come pick it up.[163]
7 October
In Abner Cole's Palmyra Reflector, he refers mockingly to an article in the Palmyra Freeman (now lost) about Mormonism, and how "the building of the TEMPLE OF NEPHI is to be commenced about the beginning of the first year of the Millennium", and how Mormons were claiming that the Book of Mormon would "astonish the natives".
8 October
Smith and Oliver Cowdery purchase a copy of the Authorized Version of the Bible, Old Testament Apocrypha included, at the E. B. Grandin bookstore, for $3.75. They would later use the book for the Joseph Smith Translation of the Bible.[165]
6 November
In Manchester, Oliver Cowdery replies to Smith's letter, and says that Martin Harris will travel to Harmony and pick up the horse in two or three weeks.[163]
9 December
In Abner Cole's weekly Palmyra Reflector, which used E. B. Grandin's printing press and therefore had access to the Book of Mormon manuscripts, Cole announces that "at the solicitation of many of our readers we have concluded to commence publishing extracts from it on or before the commencement of the second series".
28 December
Cowdery writes to Smith in Harmony, stating that "it may look rather strange to you to find that I have so soon become a printer".[166]

1830s

1830

January

February

March

April

May

June

July

August

September

October

November

December

1831

1832

1833

1834

1835

1836

1837

1838

January

March

April

May

June

July

August

September

October

November

December

1839

1840s

1840

1841

1842

1843

1844

1845

1846

1847

1848

1849

1850s

1850

1851

1852

1853

1854

1855

1856

1857

1858

1859

1860s

1860

1861

1862

1864

1865

1866

1867

1868

1869

1870s

1870

1871

1872

1874

1875

1876

1877

1878

1879

1880s

1880

The Pearl of Great Price is canonized.
The First Presidency is reorganized three years after President Brigham Young's death. John Taylor is named president.[284]
Francis M. Lyman and John Henry Smith are called to the Quorum of the Twelve Apostles.

1882

1883

1884

1885

1887

1888

1889

1890s

1890

1891

1893

1894

1895

1896

1897

1898

1899

See also

Notes

  1. Bruce R. McConkie, Mormon Doctrine (2d ed., 1966, Salt Lake City: Bookcraft) s.v. "Assistant President of the Church".
  2. Anderson 2001, p. 167
  3. Anderson 2001, pp. 238–40
  4. Anderson 2001, pp. 168, 799
  5. Brooke 1994, pp. 66, 133
  6. 1 2 3 4 5 Anderson 2001, p. 168
  7. Anderson 2001, p. 264 n. 101
  8. Brooke 1994, p. 131
  9. Anderson 2001, p. 168)
  10. Brooke 1994, pp. 132–33
  11. 1 2 3 Anderson 2001, p. 291
  12. Anderson 2003, pp. 207 nn. 183, 185
  13. Quinn 1998, p. 126
  14. 1 2 Quinn 1998, pp. 25–26
  15. 1 2 Brooke 1994, p. 133
  16. Quinn argues that the Winchell referred to is Justus Winchell, born 1755. (Quinn 1998, p. 124). Another possibililty could be his first cousin Nathaniel Winchell.
  17. Quinn 1998, pp. 121–24, 449
  18. 1 2 Brooke 1994, pp. 57, 133–34
  19. 1 2 Vogel 1995, pp. 617–20
  20. Quinn 1998, pp. 35–36
  21. Brooke 1994, pp. 133
  22. Brooke 1994, pp. 133, 39
  23. Brewster stated that in 1837, Smith, Sr. boasted that "I know more about money-digging than any man in this generation for I have been in the business for more than thirty years!"
  24. Quinn 1998, pp. 121, 449
  25. Anderson 2001, pp. 275, 285
  26. 1 2 Brooke 1994, p. 135
  27. Bushman 2005, p. 18
  28. Anderson 2001, pp. 282
  29. Anderson 2001, p. 276
  30. Bushman 2005, pp. 23–24
  31. 1 2 Brooke 1994, p. 139
  32. Anderson 2001, p. 278
  33. Anderson 2001, p. 280
  34. Bushman 2005, p. 24
  35. Anderson 2001, pp. 282–85
  36. Anderson 2001, p. 285
  37. Anderson 2001, pp. 285–86
  38. 1 2 Bushman 2005, p. 25
  39. Anderson 2001, pp. 292–93
  40. 1 2 Anderson 2001, p. 294
  41. Anderson 2003, pp. 24–25
  42. Bushman 2005, p. 19
  43. Anderson 2001, pp. 294, 299
  44. Anderson 2003, pp. 25–26
  45. Anderson 2001, pp. 265, 294, 299
  46. Quinn 1998, p. 42
  47. 1 2 Brodie 1971, p. 7
  48. 1 2 Brooke 1994, p. 138
  49. See Brooke (1994, p. 138) (noting the evidence is weak, but arguing that it favors the involvement of Smith, Sr. given that court records verify there was an unnamed accomplice who testified against Downer). But see Brodie (1971, p. 7) (discounting the evidence; Brooke notes that Brodie does not mention the court records showing there was an unnamed accomplice witness).
  50. 1 2 3 4 5 6 7 8 9 10 11 12 Anderson 2001, p. 169
  51. Anderson 2001, pp. 169, 265
  52. Anderson 2001, pp. 169, 294, 299
  53. 1 2 3 Brooke 1994, p. 145
  54. Anderson 2003, pp. 23–24, 201–02
  55. Marquardt & Walters (1994, p. 49) ("In April 1811, a month after William was born....").
  56. Smith 1853, pp. 54–55
  57. The book's publication probably occurred after May 11, when Mack received money from the sale of his farm in Sharon, Vermont (Anderson 2003, pp. 29, 225).
  58. Anderson 2003, pp. 29–30
  59. Smith 1853, p. 58
  60. Anderson (2001, p. 169) (In May 1815, Smith family is no longer listed in Lebanon tax rolls).
  61. Smith 1853, p. 66
  62. Vogel 1996, pp. 222–68
  63. (Anderson 2001, p. 169)
  64. Smith 1853, pp. 70–71
  65. 1 2 3 4 5 6 Anderson 2001, chronology
  66. Tucker (1867, p. 11) dates this as the summer of 1816.
  67. Anderson 2001, p. 170
  68. Arrington 1970, p. 2 (online ed.)
  69. Smith 1832, pp. 1–2
  70. Tucker 1867, p. 12
  71. Smith 1853, pp. 67–70
  72. 1 2 3 Marquardt & Walters 1994, p. xxvi
  73. Quinn 1998, p. 100
  74. Turner 1851, p. 214
  75. Brooke 1994, p. 140
  76. Anderson (2001, p. 170).
  77. Smith 1853, p. 72
  78. 1 2 Tucker 1867, p. 14
  79. See also Arrington 1970, 4 (online ed.) ("I believe his son, Joe Junior, was at times a partner in the concern.")
  80. Smith 1853, p. 71
  81. Smith 1853, p. 73
  82. Smith 1853, p. 74
  83. Vogel 1996, p. 456
  84. Marquardt & Walters 1994, p. xxvi
  85. 1 2 3 Anderson (2001, chronology).
  86. Anderson 2001, p. 170
  87. Turner 1852, p. 214 & n.27
  88. This date derives from Morgan (1986, p. 224), who cites a Palmyra Western Farmer advertisement for the debating society dated Wednesday, Jan. 23, 1822, "at the school house near Mr. Billings' on Friday next.
  89. Brooke 1994, pp. 142–43. See Smith, Ethan (1823), View of the Hebrews (1st ed.), Poultney, Vermont: Smith & Shute (contains an internal date of July 1823).
  90. Smith 1853, p. 84
  91. These stories may have ceased by Nov. 1823. Lucy Mack Smith stated that after Alvin died, the family "could not bear to hear anything said upon the subject" of the golden plates (Smith 1853, p. 90).
  92. Brodie 1971, p. 46
  93. Watson, Elden J. (1997–98), "The 'Prognostication' of Asa Wild", BYU Studies 37 (3): 223–30
  94. Smith 1853, p. 87
  95. Smith 1853, pp. 87–89
  96. Anderson 2001, chronology
  97. (Quinn 1998, pp. 73, 100, 415)
  98. (Anderson 2001, chronology)
  99. Quinn 1998, pp. 158–59
  100. Anderson 2001, chronology
  101. Anderson 2001, chronology
  102. Smith 1853, pp. 90–91
  103. Arrington (1970, p. 7 (online ver.))
  104. Quinn 1998, p. 162
  105. Anderson 2001, chronology
  106. Brodie 1971, p. 46
  107. Anderson 2001, chronology
  108. Anderson 2001, chronology
  109. Smith 1853, p. 91
  110. Marquardt & Walters 1994, p. xxviii
  111. Anderson 2001, chronology
  112. H. Michael Marquardt (ed.). "Joseph Smith Hunts for Treasure". Joseph Smith Early Documents. Mormon Central. Retrieved 2015-08-31.
  113. Marquardt & Walters 1994, p. xxviii
  114. (Anderson 2001, chronology)
  115. Anderson 2001, chronology
  116. Marquardt & Walters 1994, p. xxviii
  117. Anderson 2001, chronology
  118. Anderson 2001, chronology
  119. Hill 1972, p. 5
  120. Marquardt & Walters 1994, p. xxix
  121. Brodie 1971, p. 46
  122. Quinn 1998, pp. 163–64
  123. Quinn 1998, p. 163
  124. Anderson 2001, chronology
  125. Jessee 1984, p. 32
  126. Vogel 1994, pp. 227, 229
  127. For dating in December, see Morris, Rob (1883), William Morgan: or, Political Anti-Masonry, Its Rise, Growth and Decadence, New York: Robert MaCoy, p. 78.
  128. 1 2 3 Marquardt & Walters 1994, p. xxxi
  129. (Arrington 1970, pp. 2-3 (online ver.))
  130. Marquardt & Walters 1994, p. xxxi. ("The contents of the book are for the first time dictated by Joseph Jr.")
  131. Phelps 1833, pp. 7–9
  132. Marquardt & Walters 1994, p. xxxii)
  133. Phelps 1833, p. 9
  134. Phelps 1833, pp. 10–13
  135. 1 2 Marquardt & Walters 1994, p. xxxii
  136. Phelps 1833, pp. 14–17
  137. Phelps 1833, p. 18
  138. Phelps 1833, pp. 19–20
  139. Phelps 1833, pp. 20–21
  140. Oliver Cowdery, Letter 1, Messenger and Advocate 1 (October 1834): 15.
  141. Smith 1832, p. 1
  142. Phelps 1833, pp. 22–27
  143. Phelps 1833, pp. 28–30
  144. Phelps 1833, p. 31
  145. Phelps 1833, pp. 32–32
  146. Phelps 1833, p. 33
  147. Roberts 1902, p. 49
  148. Phelps 1833, p. 34
  149. Roberts 1902, p. 51
  150. Roberts 1902, pp. 60–61
  151. Phelps 1833, pp. 34–39
  152. Smith 1830, title page
  153. 1 2 3 Gilbert 1892
  154. Tucker 1867, pp. 50–52
  155. Tucker 1867, pp. 36–37
  156. Joseph Smith letterbook (22 November 1835 to 4 August 1835) 5-6. Commentators generally agree that this letter references the revelation. See, e.g., Larry C. Porter (June 1979), Dating the Restoration of the Melchizedek Priesthood, Ensign, p. 5.
  157. Smith et al. 1835, pp. 171
  158. For dating in the second half of June, see Van Horn, Robert T. (June 5, 1881), "Mormonism: Authentic Account of the Origin of The Sect from One of the Patriarchs", Kansas City Daily Journal.
  159. See Oliver Cowdery (scribe), Book of Mormon Printer's Manuscript.
  160. Anderson 2001, p. 456
  161. 1 2 Anderson 2001, p. 457
  162. 1 2 3 Anderson 2001, p. 458
  163. 1 2 3 4 5 Marquardt & Walters 1994, p. xxxiii
  164. May refer to Calvin Stoddard, who had a "loud call" according to Tucker (1867).
  165. Note that Durham, Reed C., Jr. (1965), A History of Joseph Smith's Revision of the Bible (Ph.D. diss., Brigham Young University), p. 25 gives this date as 8 October 1828, a year earlier.
  166. 1 2 3 Marquardt & Walters 1994, p. xxxiv
  167. Stoddard, Francis Hovey (1903), The Life and Letters of Charles Butler, New York: Charles Scribner's Sons, pp. 125–28
  168. Arrington 1970, pp. 1-3, 8 (online ver.)
  169. Phelps 1833, pp. 39–42
  170. 1 2 3 4 5 6 7 8 9 Quinn 1994, p. 615
  171. Phelps 1833, p. 48
  172. Phelps 1833, pp. 43–45
  173. Phelps 1833, pp. 45–46
  174. Phelps 1833, p. 47
  175. Howe, Eber Dudley, ed. (April 19, 1831), "The Mormon Creed", The [Painesville] Telegraph II (44)
  176. Diary of Zebedee Coltrin, 12 January 1832
  177. "Revelations / The Articles and Covenants of the Church of Christ", Evening and Morning Star 1 (1), June 1832: 1–2
  178. "The Articles and Covenants of the Church of Christ", Evening and Morning Star 2 (13), June 1833: 1–2
  179. Phelps 1833, pp. 47–55. This document is considered to be the church's "constitution".
  180. Quinn 1994, pp. 24–25, 615
  181. Phelps 1833, pp. 55–57
  182. 1 2 Quinn 1994, p. 615
  183. Minutes of September 26, 1830
  184. D&C 30
  185. D&C 31
  186. D&C 32
  187. D&C 32, 33
  188. D&C 34
  189. D&C 35
  190. D&C 37
  191. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 Arnold K. Garr; Donald Q. Cannon; Richard O. Cowan, eds. (2000). "Chronology". Encyclopedia of Latter-day Saint History. Deseret Book. ISBN 1573458228.
  192. D&C 41
  193. Bennett, James Gordon (31 August 1831), "Mormonism—Religious Fanaticism—Church and State Party", Morning Courier & Enquirer 7 (562) in Arrington 1970, 5 (online ed.)
  194. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 "Chronology of Church History". Church History. The Church of Jesus Christ of Latter-day Saints. Retrieved 2015-07-15.
  195. D&C 107:60-92, 99-100
  196. D&C 72:2
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  211. Marquardt & Walters 1994, pp. ix-x
  212. Marquardt & Walters 1994, pp. xv, xix
  213. 1 2 3 4 Marquardt & Walters 1994, p. xix
  214. Roberts 1902
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References

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