I often come across this scenario on Mormon Facebook Pages and other sites as I browse the internet:
Self-proclaimed Mormon “apologists” using material from F.A.I.R (Foundation for Apologetic Information and Research) to “prove” that critics of Mormonism are dead wrong about issues (that the critics prove) the Church has manipulated or lied about in telling its history.
Case in point – This alleged “prophecy” recorded in the History of the Church they claim was given by Joseph Smith:
“I prophesied that the Saints would continue to suffer much affliction and would be driven to the Rocky Mountains, many would apostatize, others would be put to death by our persecutors or lose their lives in consequence of exposure or disease, and some of you will live to go and assist in making settlements and build cities and see the Saints become a mighty people in the midst of the Rocky Mountains.”
I. CHALLENGING THOSE DAMN “ANTI-MORMONS”
On a Facebook Page titled “Challenging Anti-Mormon Apologetics”,I came across the following post:
“LDS Honesty: Lying for the Lord (Link provided in the previous post) also says the following:
4. The famous Rocky Mountain Prophecy was a later addition to the official church history and not uttered by Joseph Smith as a prediction that the Mormons would inhabit the Salt Lake Valley. Despite the fact it is not authentic; the church presented it as such for more than a century. The ‘Rocky Mountain Prophecy’ was added after the Mormons arrived in Utah. (The Changing World of Mormonism, p. 406) The church had no intentions of giving this information to members, in order to make their history appear more faith promoting.
Contemporary documentation says otherwise. 
What is this “contemporary documentation” they speak of? If one pursues the F.A.I.R. link that the Facebook Page mentioned above provides, one comes upon the “Official Mormon Apologist” response to the above allegations: that Smith’s famous Rocky Mountain “prophecy” was inserted into the Manuscript History of the Church at a later date.
And what is this “contemporary documentation”? Let’s start with their conclusion and work our way back. F.A.I.R. states,
“To accept a “forgery” theory, we must accept that all of the people listed above who remembered Joseph speaking about the Rocky Mountains were lying or fabricating their experience. Furthermore, we must also accept that Joseph was sending explorers to the west with no real expectation of moving, and the discussion of heading west by both members and enemies was all idle talk.”
“In our book Falsification of Joseph Smith’s History, page 10, we stated concerning this prophecy:
There is some evidence that Joseph Smith considered going west to build his kingdom, but since we now know that the Mormon Historians actually compiled Joseph Smith’s History after his death and that they drew from many sources, we cannot help being suspicious of the authorship of this prophecy.
We see that the Tanners did indeed admit that “there is some evidence that Joseph Smith considered going west”, so why does F.A.I.R. state,
“But, to claim that the account of him discussing and even prophesying a move to the west rests on nothing but “forgery” is to distort and ignore too many sources, from too broad a time period, over what is essentially a peripheral issue.”
Notice F.A.I.R. trying to tie this specific “prophecy” to any discussion about the Rocky Mountains, and that any discussion of moving west by Smith must also be classed as spurious. Then, if they can show that Smith discussed it, this makes the Tanners deceptive. F.A.I.R. is trying to set their own criteria here, but this is not what the Tanners claim at all, as I have shown above. Is the fact that someone discussed something likely to be made into an issue?
The Tanner’s claim was not that Smith ever discussed the Rocky Mountains, or moving the church west; it was that a false prophecy was fabricated by Mormon Historians (most likely based on exaggerations by contemporary Mormons well after the fact) and placed in the official History of the Church as an actual specific statement (prophecy) that Joseph Smith made. The specific charge made by the Tanners was this,
“Important evidence concerning Joseph Smith’s prophecy that the Mormons would come to the Rocky Mountains has recently come to light. This prophecy was reported to have been given in 1842 in Illinois. Joseph Smith himself was supposed to have said:
“While the Deputy Grand-Master was engaged in giving the requisite instructions to the Master-elect, I had a conversation with a number of brethren in the shade of the building on the subject of our persecutions in Missouri and the constant annoyance which has followed us since we were driven from that state. I prophesied that the Saints would continue to suffer much affliction and would be driven to the Rocky Mountains, many would apostatize, others would be put to death by our persecutors or lose their lives in consequence of exposure or disease, and some of you will live to go and assist in making settlements and build cities and see the Saints become a mighty people in the midst of the Rocky Mountains” (History of the Church, vol. 5, p. 85) …
The situation, then, boils down to the following: we have two handwritten [history]manuscripts, books D-1 and D-2. Neither of these books were even started until after Joseph Smith’s death. In both cases the prophecy concerning the Mormons coming to the Rocky Mountains was interpolated in a smaller handwriting. From this evidence we can reach only one conclusion: the famous “Rocky Mountain Prophecy” is not authentic.” 
F.A.I.R singles out the book One Nation Under Gods, and Jerald and Sandra Tanner’s book The Changing World of Mormonism, (and since they imply that Richard Abanes probably got his information from the Tanners – I will focus on the argument made in Changing World). F.A.I.R. makes these points of criticism:
Jerald and Sandra Tanner claim that a prophecy from Joseph about the Saints’ move to the Rocky Mountains was forged after the fact and inserted into the History of the Church. They provide the following sources for this claim:
- History of the Church 5:85.
- Joseph Smith’s Manuscript History, Book D-1, page 1362
- Brigham Young University Studies, Summer 1971, p.469
- Davis Bitton, Joseph Smith in the Mormon Folk Memory, The John Whitmer address, delivered at the Second Annual Meeting of the John Whitmer Historical Association, Lamoni, Iowa, September 28, 1974, unpublished manuscript, p.16″ [This article is now available in “Joseph Smith in the Mormon Folk Memory,” in Restoration Studies, ed. Maurice L. Draper, vol. 1, (Independence, Missouri, 1980).]
And conclude, “This use of sources is dishonest and misleading.”
The Tanner’s sources are “dishonest” and “misleading”? Let’s take this point by point and see if they are. F.A.I.R. states,
None of these sources support the argument:
- The BYU Studies article from 1971 is Dean Jessee’s account of the authorship of the History of the Church. It says nothing about adding a “Rocky Mountain Prophecy,” and the Tanners neglect to provide the perspective on authorship practices in 19th century history that Jessee provides. They thus hide the material that answers their objection. Readers can fortunately access these ideas on the FAIR wiki.
Can we point out that F.A.I.R. doesn’t acknowledge that the History of the Church also doesn’t acknowledge that Joseph Smith really didn’t “first-person” his own history either? And they must have missed the Tanners when they explained,”since we now know that the Mormon Historians actually compiled Joseph Smith’s History after his death and that they drew from many sources..” Do all the Mormon “Authorities” who quote this “prophecy” bother to explain the background behind it? That this quote is used by the Church as a bona fide “prophecy” of Smith, and in using it this way they tout Smith’s prophetic powers? But the real question that F.A.I.R. doesn’t address about this source is why the Tanner’s used it. Not only does F.A.I.R. does not explain this, they don’t even offer a link or internet address to the Book! They don’t even bother to quote what the Tanner’s said! Here is the Tanner’s explanation:
“We are now happy to announce that a photograph of the portion of the original handwritten manuscript containing this ‘prophecy’ has been located at the Visitor Center in Nauvoo, Illinois. Wesley P. Walters of Marissa, Illinois, has sent us a photograph of this page…. This photograph is taken from ‘Joseph Smith’s Manuscript History,’ Book D-1, page 1362.”
An examination of the photograph revealed that the part concerning the Mormons becoming “a mighty people in the midst of the Rocky Mountains” was crammed in between the lines of the text in a much smaller handwriting. This indicated that the famous prophecy had been added to the manuscript sometime after this page had originally been written. When we published an enlarged edition of Mormonism—Shadow or Reality? we stated that “Dean C. Jessee’s study proves that this prophecy could not have been written in ‘Joseph Smith’s Manuscript History’ until at least a year after Joseph Smith’s death. He shows that page 1362 of the Manuscript History—the page containing the prophecy—was not even written until July 4, 1845!”
We reasoned that if the page was not written until July 4, 1845, then it was likely that the interpolation containing the prophecy was not added until after the Mormons came to Utah. We have recently found new evidence which further undermines the authenticity of this prophecy. Fortunately, in 1845 Brigham Young had ordered the scribes to make a “duplicate handwritten copy of the History” (Brigham Young University Studies, Summer 1971, p. 469). We examined this second manuscript, Book D-2, p. 2, and found that the “Rocky Mountain Prophecy” was written in very small handwriting between the lines. In other words, it was obviously added at a later time to this manuscript.” 
So the reason that the Tanners quoted Jessee from his 1971 article, was to prove that Brigham Young had ordered a duplicate made of the Church History, and that the Manuscript History wasn’t written until after Smith died. They quoted Jessee to verify this, and found that the “prophecy” was inserted into Smith’s history well after the fact. They also included a photo (in their on-line version of the book) of the page in question from the Manuscript History, which can be found here, and below. This source absolutely supports the argument.
F.A.I.R. is not playing fair, because they are not telling you why the Tanners used the source. How many Mormons are going to go to the trouble of reading what the Tanner’s wrote? Especially when F.A.I.R. doesn’t quote them, has this disclaimer at the beginning of nearly every book they review that is critical to Mormonism:
“Those who do not wish to examine the claims contained in what some would consider an “anti-Mormon” work are advised to proceed no further.” 
F.A.I.R. then goes to the Davis Bitton source and states,
- Davis Bitton’s article specifically rejects the Tanners’ claim:
Two errors have been made regarding this Rocky Mountains prophecy. The first is to reject it out of hand as a later invention of the Utah Mormons. There is enough discussion of possible westward moves during the later Nauvoo period to think that Joseph Smith, in one of his prophetic moods, might well have said something of the sort. The second error, even more serious, is to seize upon these fragments as the basis for concluding that Joseph knew exactly what the future held in store for the Saints down to every last detail. Like the constitution-by-a-thread prophecy, the Rocky Mountains prophecy probably had a basis in an actual statement. The two prophecies are alike, too, in the fact that they were extremely popular later on when they served the needs of the Saints for encouragement.
First, the Tanners did not “reject it out of hand as a later invention”, they show credible evidence that it was. Second, might and probably don’t make it so. A statement that one is thinking about moving west someday, or sending out exploration parties, is far different from prophesying that one will, with specific details about what happens before and after. Thirdly, (and most important) it is the Mormons that are “seizing upon these fragments as the basis for concluding that Joseph knew exactly what the future held in store for the Saints down to every last detail,” and that is why this is not a “peripheral issue”. Here is a little more of Davis Bitton quoted by the Tanners, that F.A.I.R. doesn’t quote,
“The situation, then, boils down to the following: we have two handwritten manuscripts, books D-1 and D-2. Neither of these books were even started until after Joseph Smith’s death. In both cases the prophecy concerning the Mormons coming to the Rocky Mountains was interpolated in a smaller handwriting. From this evidence we can reach only one conclusion: the famous “Rocky Mountain Prophecy” is not authentic. The church historical department has Joseph Smith’s diary for 1842-43, but the first entry does not appear until December 21—some four months after the prophecy was supposed to have been given. Mormon scholars have been unable to come up with anything to support the authenticity of this prophecy.
Davis Bitton, an assistant church historian, has written almost five pages concerning this matter. He frankly states that “there is no such prophecy in the handwriting of Joseph Smith or published during the Prophet’s lifetime, but it was referred to in general terms in 1846 during the trek west. After the arrival in the Salt Lake Valley the prophecy was frequently cited and became more specific as time went on” (“Joseph Smith in the Mormon Folk Memory,” The John Whitmer address, delivered at the Second Annual Meeting of the John Whitmer Historical Association, Lamoni, Iowa, September 28, 1974, unpublished manuscript, p. 16).
Davis Bitton goes on to state that “The manuscript history covering this period was written in 1845….” This is, of course, a year after Joseph Smith’s death. Mr. Bitton then admits that the prophecy is an “insertion” which was added into the manuscript as “an afterthought” (p. 18). Although Davis Bitton cannot find any real evidence that Joseph Smith made the famous “Rocky Mountain Prophecy,” he does feel that there was “a time when something like this might have been said by Joseph Smith with considerable plausibility. Anytime during the last four years of his life, … the Prophet had good reason to consider possibilities for relocation. It can be demonstrated that he considered the possibility of settling in Oregon (or on Vancouver Island). He was attempting to negotiate some kind of colonization venture in Texas …” (p. 17).
Mr. Bitton admits that other changes were made in Joseph Smith’s documents to support the idea that he knew the Mormons would come to the Rocky Mountains:
And in February 1844 the Prophet was organizing an exploring expedition to go to the West. There are some interesting changes in the way the description of this expedition was written by Willard Richards, secretary of Joseph Smith at the time, and the later revisions. The original, handwritten version reads: “Met with the Twelve in the assembly room concerning the Oregon Expedition.” This has been modified to read “the Oregon and California Exploring Expedition.” Continuing, the Richards manuscript reads, “I told them I wanted an exposition of all that country, “—which has been changed to “exploration of all that mountain country.” There are other such changes that make one suspect that the later compilers of the history, notably George A. Smith and his assistants in the 1850s, were determined to have Joseph Smith contemplating the precise location where the Saints had by then settled. Oregon would not do; Oregon and California as then defined at least included the Rocky Mountains. If the Prophet could be made to say “mountain country” instead of just “country,” it would appear that he clearly had in mind the future history of his followers (pp. 17-18).
If we go by what F.A.I.R. states, we have Bitton refuting himself! They have to perpetuate an outright lie, to make their point (that Bitton’s article specifically rejects the Tanner’s argument). Bitton’s article in no way rejects the Tanner’s claim, that the specific prophecy, recorded in the History of the Church was an insertion after the fact. It was, and Bitton agrees that it was, stating that “there is no such prophecy in the handwriting of Joseph Smith or published during the Prophet’s lifetime”. The Tanners also reveal Bitton’s speculation that the prophecy might be based on something Smith might have said. But the bottom line is Smith didn’t say it, and there is no proof that he did. Is F.A.I.R.’s claim that the Tanner’s use of this source is “dishonest” fair? We see that it is not, and that the Tanner’s are more fair than F.A.I.R., admitting that Smith “considered going west to build his kingdom”.
III. EVIDENCE IS NO EVIDENCE
F.A.I.R. also attacks the Tanners for the use of the History of the Church source. They quote a footnote by B.H. Roberts, where he supports the authenticity of the “prophecy” with a quote by Anson Call. Their main objection is “The author[s] provide only the History of the Church reference, but provide no evidence of [their]claim.”
No evidence? Here is F.A.I.R.’s “evidence”. F.A.I.R writes,
The prophecy source is the biography of Anson Call, in August 1842. The relevant section reads as follows:
“A block schoolhouse had been prepared with shade in front, under which was a barrel of ice water. Judge Adams, the highest Masonic authority in the State of Illinois, had been sent there to organize this lodge. He, Hyrum Smith and J. C. Bennett, being high Masons, went into the house to perform some ceremonies which the others were not entitled to witness. These, including Joseph Smith, remained under the bowery. Joseph as he was tasting the cold water, warned the brethren not to be too free with it. With the tumbler still in his hand, he prophesied that the Saints would yet go to the Rocky Mountains, and said he, ‘This water tastes much like that of the crystal streams that are running from the snow-capped mountains. I had before seen him in a vision, and now saw, while he was talking, his countenance change to white, not the deadly white of a bloodless face, but a living, brilliant white. He seemed absorbed in gazing upon something at a great distance and said, “I am gazing upon the valleys of those mountains.”
I had before seen him [Joseph Smith] in a vision [i.e., while seeing or reporting a divine vision or revelation], and now saw while he was talking his countenance change to white; not the deadly white of a bloodless face, but a living brilliant white. He seemed absorbed in gazing at something at a great distance, and said: “I am gazing upon the valleys of those mountains.” This was followed by a vivid description of the scenery of these mountains, as I have since become acquainted with it. Pointing to Shadrach Roundy and others, he said: “There are some men here who shall do a great work in that land.” Pointing to me, he said, “There is Anson, he shall go and shall assist in building up cities from one end of the country to the other, and you, rather extending the idea to all those he had spoken of, shall perform as great a work as has been done by man, so that the nations of the earth shall be astonished, and many of them will be gathered in that land and assist in building cities and temples, and Israel shall be made to rejoice.”
It is impossible to represent in words this scene which is still vivid in my mind, of the grandeur of Joseph’s appearance, his beautiful descriptions of this land, and his wonderful prophetic utterances as they emanated from the glorious inspirations that overshadowed him. There was a force and power in his exclamations of which the following is but a faint echo: “Oh the beauty of those snow-capped mountains! The cool refreshing streams that are running down through those mountain gorges!” Then gazing in another direction, as if there was a change in locality: “Oh the scenes that this people will pass through! The dead that will lay between here and there.” Then turning in another direction as if the scene had again changed: “Oh the apostasy that will take place before my brethren reach that land! But,” he continued, “The priesthood shall prevail over its enemies, triumph over the devil and be established upon the earth, never more to be thrown down!” He then charged us with great force and power, to be faithful to those things that had been and should be committed to our charge, with the promise of all the blessings that the Priesthood could bestow. “Remember these things and treasure them up. Amen.” (Tullidge’s Histories, Vol I. History of Northern Utah, and Southern Idaho.–Biographical Supplement, p. 271
Thus, the accusation must be not only that the Church decided to “forge” a prophecy by Joseph, but that Anson Call did as well. Can we assess how likely these claims are?
We sure can assess them, because F.A.I.R. is not really being fair here either. The first thing they want you to believe is that the source is from the biography of Anson Call is “in August 1842”. There are all kinds of problems with this, which B.H. Roberts mentions in that Church History footnote that F.A.I.R. quotes. Here are some of the problems that Roberts encountered,
“It is thought important that the following statement from a biography of Anson Call, by Edward Tullidge, should be made part of the history of this prophetic incident, as doubtless the testimony of Brother Call relates to the same incident as that described in the Prophet’s text of the History, notwithstanding some confusion of dates that exists in the Call testimony. It will be seen that the Prophet fixes the date of his prophecy on Saturday, the 6th of August, 1842. In Whitney’s History of Utah, Vol. IV.—(Biographical section of the history, p. 143), the date on which Call heard the prophecy, is given as the 8th of August, 1842. While in Tullidge’s biography of Call the date is given as the 14th of July, 1843, evidently an error. There is no entry in the Prophet’s journal for the 8th of August, 1842, and the entries for the 8th of August, 1843, and the 14th of July, 1843, relate to matters of quite a different character. Tullidge, in relating Anson Call’s recollection of the incident also says that J. C. Bennett was present on the occasion, which must also be an error, as the rupture between Bennett and the Church and its authorities occurred and he had left Nauvoo previous to the 6th of August, 1842. In the Call statement as published by Tullidge, the name of Mr. Adams, the Deputy Grand Master Mason in charge of the ceremonies, is given as George, it should be James.”
Tullidge’s biography of Call was written in 1889. So when did Call actually first write down the prophecy he claimed that Smith made? Certainly not when it happened (August 1842), since he is wrong about so many details. Notice that even in his notes, Roberts tries to make it seem as if Smith wrote the prophecy and put it in his history himself.
It seems that Anson Call kept a journal, but the prophecy is not found there. He wrote an autobiography taken from his journals that ended at the year 1839. He later wrote what he called a “Life Sketch”.
The following is taken from Anson Call: Excerpts from his Autobiography:
“Almost the last journal entry that Anson makes shows his love and his respect for Joseph Smith by as indicated by the following:
About the middle of May I was one day traveling to Warsaw when to my great surprise I met Brothers Joseph and Hyrum. I asked him when and how he had made his escape from Missouri. He said, ‘I am in a great hurry, for my enemies are pursuing me…I will say in short to you, the prayers of the brethren brought me her” He then inquired of me where I lived. He said, ‘in about a week I will be at your house; then I will relate the whole matter to you.’ He passed on in great haste. I was filled with great joy to see our prophet after more than six months. Suffering by chains and dungeons once more in the enjoyment of liberty.
He came to my house about the appointed time, had his dinner and spent the principle part of the afternoon in conversation. Hyrum, Sidney Rigdon, and Vincent Knight were with him. He related to some of the circumstances of his escape from Missouri. He also stated that he had purchased a tract of land in Commerce. A place for the saints to gather to, now called Nauvoo. In the course of the summer my wife had a very severe sickness, chills and fever from which she would probably have died had it not been for her being healed by the laying on of hands. Worked for the Carthaginians and supported our families. I preached to them a few times in the court house but they were not very religious and did not wish to inquire much about Mormonism. (Call, pp. 18 & 19.)
Anson moved West with the rest of the saints. He was assigned by Brigham Young to settle Bountiful. He settled down on a 300 acre farm and raised 18 children with the help of four wife’s. He was the bishop of the Bountiful Ward. He built the Bountiful First Ward by order of Brigham Young.
One of the most lasting contributions that Anson made, other than his prodigious posterity, are a few tibbits of historical information that he recorded. One of which is the prophecy that Joseph Smith made of the saints moving west.
The “Life Sketch” has the same text as the “Autobiography”, but it is written in 2nd person, with the exception of this quote.)
On the 14th of July, 1843, with quite a number of his (Joseph Smith brethren, he (Joe) crossed the Mississippi River to the town of Montrose to be present at the installment of the Masonic lodge of the ‘rising sun, A block school house had
been prepared with shade in front, under which a barrel of ice water. Judge George Adams was the highest Masonic author in the state of Illinois and had been sent there to organize this lodge He (Joe), Hyrum Smith and J.C. Bennett, being high masons, went into the house to perform some ceremonies which the others were not entitled to witness. These, including Joseph Smith remained under the bowery. Jose] as he was tasting of the cold water, warned the brethren not to be fret with it. With the tumbler still in his hand he prophesied that the Saint would yet go to the Rocky Mountains; and, said he, ‘this water tastes much like that of the crystal streams that are running from the snow capped mountains’ we will 1st Mr. Call describe (sic) this prophetic scene: I had before seen him in a vision and now saw while he was talking his countenance changed to white: not the deadly white of a bloodless face, but a living brilliant white. He
seemed absorbed in gazing at something at a great distance and said, ‘I am gazing upon the valleys of those mountains’. This was followed by a vivid description of the scenery of these mountains as I have since become acquainted with it. Pointing to Shadrach Roundy and others, he said, ‘There are some men here who shall do a great work in that land.’ Pointing to me he said, ‘There is Anson, he shall go and shall assist in building cities from one end of that country to the other, and you’ rather extending the idea to all those he had spoken of, ‘shall perform as great a work as has been done by man, so that the nation of the earth shall be astonished and many of them will be gathered in that land and assist in building cities and temples, and Israel shall he made to rejoiced’.
“It is impossible to represent in words this scene which is still vivid in my mind, of the grandeur of Joseph’s appearance, his beautiful descriptions of this land and his wonderful prophetic utterances as they emanated from the glorious inspirations that over shadowed him. There was a force and power in his exclamations of which the following is but a faint echo. ‘Oh the beauty of those snow capped mountains. The cool refreshing streams that are running down through theose (sic ?) mountains gorges’ Then gazing in another direction, as if there was a change and locality; ‘oh the scenes that this people will pass through’ The dead that will lay between here and there.’ Then turning in another direction as if the scene had again changed: ‘Oh the apostasy that will take place before my brethren reach that land’. But he continued, ‘the Priesthood shall prevail over all it’s enemies, triumph over the devil and be established upon the earth never more to be thrown down.’ He then charged us with great force and power, to be faithful in these things that had been and …???
[Written at bottom of page “THIS CONCLUDES ALL WE HAVE OF THIS COPY”, Alice Maud Call Burton Afton, Wyo.] (Life Sketch of Anson Call 1810-1890, Pioneer in the building of the west.)”
The “prophecy” that Call records here, is obviously written well after the fact, because of the problems with the historical data that B.H. Roberts notes in his History of the Church. Also, the “almost the last journal entry” was when Smith escaped from Liberty Jail in 1839! The “prophecy” was obviously written later, and appears to be unfinished in the copy that Alice Burton had in her possession because it breaks off mid sentence near the end.
F.A.I.R.’s sarcastic comment that Call “forged” his “prophecy”, is the most realistic conclusion, because the historical details don’t line up with the facts.
Since F.A.I.R. has no evidence that there was an actual specific Rocky Mountain prophecy uttered by Smith in his lifetime, they choose to befuddle the issue with a series of quotes that they claim bolster the premise that there was probably a prophecy, therefore there must have been some kind of a prophecy. Most of these are remembrances of Mormon authorities long after the fact – which prove nothing at all.
One interesting quote they use, is from Wilford Woodruff’s Journal. On November 24, 1878 Woodruff wrote on the” Inside Front Cover Fly Sheet” of one of his Journals some “true sayings” of the “Prophet Joseph” that he says he copied from Philo Dibble’s “record”. These “true sayings” are supposedly Dibble’s recollection of Smith’s last address before the Nauvoo Legion. It is obvious from a quick reading that these are not journal entries from the period, or even written on those dates or shortly after the events because like Call’s account, they are so full of inaccuracies.
Dibble first gives the date of the 22 of June and says that Smith “called us [The Nauvoo Legion] out in order and to my astonishment Counselled us to give up our arms” and then prophesied to them that they would “gather many people into the fastness of the Rocky Mountains as a centre for the Gathering of the people.” He then thanked them, dismissed them and told them to “take care of your wives, Children and homes.” But the Legion did not give up their arms until June 24, six days after Smith’s last address to the Nauvoo Legion.
Dibble then gives a date for the next day, and has Smith giving his last speech to the Nauvoo Legion. If he had dismissed them the day before, (as Dibble attests)and said his obvious farewell (take care of your wives, children and homes) why would he give them a “last speech” the next day? Also, Dibble’s date for the “last speech” of Smith before the Nauvoo Legion as the 23 of June, 1844 is incorrect. The actual date of that event was on the 18 of June, and it is well documented. Dibble uses parts of Smith’s speech as recorded by those who were there and later published in the History of the Church, and then has Smith repeating his prophecy about the Rocky Mountains that he supposedly told them the day before.
F.A.I.R. concludes with,
“It could be, of course, that Anson Call forged his account, and all the Church leaders and members lied about remembering Joseph speak about the matter. But why then appeal to “many of you” remembering Joseph speaking about it? Why not claim it was a private, secret teaching given to the apostles—for, they certainly also reported these. If the claim was fraudulent, why risk exposure?
Or, the story could have started after the Saints reached the valley, and simply grown in the telling with members “remembering” the story as it was retold to them. But, the contemporary evidence would seem to argue against this, and witnesses often mentioned how struck they were by Joseph’s remarks. They also described him discussing this idea in a variety of setting, which argues against an accumulated “folklore.”
F.A.I.R. thinks it “strange to see critics argue that Joseph would not prophesy about this,” because they claim that critics say he “was always larding his ideas with prophetic pronouncement,” and I agree. He did. I have furnished some of that “larding” below in the next section. I will also show that the accumulated “folklore” argument fits the evidence perfectly.
Again we see F.A.I.R. combining two different issues and tying them together; implying if the prophecy itself was fraudulent that Smith’s discussing the matter must also be based on something “fraudlent”. The Tanners do not say that Smith never spoke about it, they admit that he did. The Tanner’s “evidence” is legitimate though, while F.A.I.R.’s evidence doesn’t appear to be any evidence at all.
Also, Call’s appeal to “many of you” was made because Smith did in fact make vague statements about the west. This obviously grew into a full blown “folklore” “prophecy” as did the story about Brigham Young transforming into Joseph Smith while he was making the case for claiming leadership of the Church.
I do agree with one point that F.A.I.R. makes: that Smith “discussed moving to the west several times, and likely prophesied about it.” Given the Mormons history of being driven out of every place they settled in, it sure wouldn’t be bad odds to do so and get that right. But it wasn’t this particular “prophecy” given in those words on that date; the details are completely different, and he made other “prophecies” about the west and Nauvoo that were completely false. This makes Smith a good guesser, but a bad prophet.
IV. ROCKY MOUNTAIN ZION?
“But the Colorado Rocky Mountain high
I’ve seen it raining fire in the sky,
You can talk to God and listen to the casual reply:
Rocky Mountain high” 
“Men profess to prophecy. I will prophesy that the signs of the coming of the Son of Man are already commenced, one pestilence will desolate after another, we shall soon have war & bloodshed. The Moon will be turned to blood. [Matt. 24]I testify of these things, & that the coming of the Son of Man is nigh even at your doors.–If our Souls & our bodies are not looking forth for the coming of the Son of Man, & after we are dead if we are not looking forth, &c we shall be among those who are calling for the rocks to fall upon us &c– There will be here & there a stake &c. for the gathering of the Saints Some may have cried peace, but the Saints & the world will have little peace from henceforth. Let this not hinder us from going to the Stakes, for God has told us to flee not dallying, or we shall be scattered, one here, another there. There your children shall be blessed & you in the midst of friends where you may be blessed. &c …
The Gospel net gathers of every kind. I prophecy that the man who tarries after he has an opportunity of going will be afflicted by the Devil. Wars are at hand we must not delay, but we are [are we] not required to Sacrifice.[?] We ought to have the building up of Zion as our greatest object.–when wars come we shall have to flee to Zion, the cry is to make haste.
The last revelation says ye shall not have time to have gone over the Earth until these things come. It will come as did the cholera, war, & fires burning earthquake, one pestilence after another &c the Ancient of Days [will] come then judgment will be given to the Saints.
Whatsoever you may hear about me or Kirtland, take no notice of, for if it be a place of refuge the Devil will use his greatest efforts to trap the Saints. You must make yourselves acquainted with those men, who, like Daniel pray three times a day to the house of the Lord. –Look to the Presidency &c & receive instruction. Every man who is afraid, covetous &c will be taken in a snare.–The time is soon coming when no man will have any peace but in Zion & her Stakes. I saw men hunting the lives of their own sons, & brother murdering brother, women killing their own daughters & daughters seeking the lives of their mothers. I saw armies arrayed against armies I saw blood, desolations, & fires &c,–The Son of Man has said that the mother, shall be against the daughter, & the daughter against the mother &c, &c–these things are at our doors. They will follow the Saints of God from City to City—
Satan will rage & The Spirit of the Devil is now enraged, &c I know not how soon these things will take place, and with a view of them shall I cry peace? No! I will lift up my voice & testify of them. How long you will have good crops, & the famine be kept off. I do not know. When the fig tree leaves, know then that the summer is nigh at hand. we may look for Angels &c. & receive their ministering but we are to try the spirits & prove them. for it is often the case that men make a mistake in regard to these things.”~Joseph Smith, July, 1839
This “prophecy” was given a few months after Smith escaped from jail in Missouri, when he was well aware that the possibility of returning was dismal. Here, he mentions “stakes” of Zion that would be the only safe havens for the “saints”. These “stakes” would be an important part of Smith’s plans for a westward expansion of the church.
Let’s consider some of the accounts that speak of “the Rocky Mountains”, including some of those mentioned in the F.A.I.R. article’s “Other Evidence From Joseph’s Lifetime” section. In an article titled “The Far West”, which appeared in the Evening and Morning Star in October of 1832, we are told about the lands from the Mississippi River to the Rockies in the far west:
“The far west, as the section of country from the Mississippi to the Rocky Mountains may justly be styled, is not only distant from the Atlantic States, but different. Its principle river, running rapidly from the 48th to the 39th degree of north latitude, is always rily, always wearing away its banks and always making new channels: It is rightly named Missouri; for in plain English, it looks like the waters of misery,-or troubled water:-even as the sea which the prophet said, Casts up mire and dirt…”
In 1821 the Missouri Territory stretched all the way from the Mississippi River to the Rocky Mountains. After 1821 and Missouri statehood, it was renamed the Arkansaw Territory and the northern part went unnamed. In 1834 during the “Zion’s Camp” march, Smith claimed to see a vision of a white Lamanite named Zelph who he described as a great general under one “Onandagus”, known from “Cumorah to the Rocky Mountains”. As the article in the Star explains,
“this beautiful region of country is now mostly, excepting Arkansas and Missouri, the land of Joseph or the Indians,” and though “the world will never value the land of Desolation, as it is called in the book of Mormon, for any thing more than hunting ground, for want of timber and mill-seats: The Lord to the contrary notwithstanding, declares it to be the land of Zion which is the land of Joseph, blessed by him, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, and for the chief things of the ancient mountains, and for the precious things of the lasting hills, and for the precious things of the earth and fulness [fullness] thereof…”
But 1832 would be a bad year for Mormonism in Missouri, for Smith would underestimate the old settlers there, along with their patience in dealing with a large group of what they deemed religious fanatics who thought they were justified in “consecrating the riches of the Gentiles” to themselves as their God given due. Of course the Mormons thought that the backlash was only religious persecution as Francis Bishop wrote in 1839, who blamed it all on,
“a rumor [which] was likewise raised and carried abroad through the papers, that the church in Missouri, who had purchased lands there and were peaceably settled on them, were intending to drive the inhabitants out of the State, upon the ground that they claimed the country as a promised land.”
It would be hard to read the above “revelation” about consecrating the riches of the Gentiles and not get that impression. Smith would later change that verse in the 1835 expanded edition of the Book of Commandments, renamed the Doctrine and Covenants. Returning for a moment to B. H. Roberts and New Witnesses for God, we find Roberts mentioning another “prophecy” (as he calls it) in connection with the alleged 1842 “prophecy” that is a part of Doctrine and Covenants, Section 49. It reads,
“But before the great day of the Lord shall come, Jacob shall flourish in the wilderness, and the Lamanites [the American Indians] shall blossom as the rose. Zion shall flourish upon the hills and rejoice upon the mountains, and shall be assembled together unto the place which I have appointed.”
The problems with tying this “prophecy” to the 1842 Rocky Mountain prophecy should be obvious, for the place that was “appointed” (to gather) was not in the Rocky Mountains, but in the state of Missouri:
“Hearken, O ye elders of my church, saith the Lord your God, who have assembled yourselves together, according to my commandments, in this land, which is the land of Missouri, which is the land which I have appointed and consecrated for the gathering of the saints. Wherefore, this is the land of promise, and the place for the city of Zion.”
But you may say, the land of Missouri stretched all the way to the Rocky Mountains! Perhaps if the old settlers had known about Smith’s plans for the Rocky Mountains they would have been less recalcitrant. Then again, they probably read the next verse of this “revelation” penned by Smith:
“And thus saith the Lord your God, if you will receive wisdom here is wisdom. Behold, the place which is now called Independence is the center place; and a spot for the temple is lying westward, upon a lot which is not far from the courthouse.”
By 1832 the State of Missouri was the little boot of the former Missouri Territory. The Mormons were coming in droves, and as we read in the rest of that Star article on the Far West,
“When we consider that the land of Missouri is the land where the saints of the living God are to be gathered together and sanctified for the second coming of the Lord Jesus, we cannot help exclaiming with the prophet, O land be glad! and O earth, earth, earth, hear the word of the Lord: For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou [Jerusalem] shalt no more be termed Forsaken; neither shall thy land [Zion] any more be termed Desolate… “
Driven out of Jackson County into neighboring counties, the Mormons for a time lived in peace with the Missourians. But “the gathering” and visions of destruction were still Smith’s primary focus. In 1833, Smith says he is inspired “by God” to write to N.C. Saxton,
“The Book of Mormon is a record of the forefathers of our western tribes of Indians; having been found through the ministration of an holy angel, and translated into our own language by the gift and power of God, after having been hid up in the earth for the last fourteen hundred years, containing the word of God which was delivered unto them. By it we learn that our western tribes of Indians are descendants from that Joseph which was sold into Egypt, and that the land of America is a promised land unto them, and unto it all the tribes of Israel will come with as many of the Gentiles as shall comply with the requisitions of the new covenant. But the tribe of Judah will return to old Jerusalem. The city of Zion spoken of by David, in the one hundred and second Psalm, will be built upon the land of America, “And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads” (Isaiah xxxv: 10); and then they will be delivered from the overflowing scourge that shall pass through the land. But Judah shall obtain deliverance at Jerusalem. … These are testimonies that the Good Shepherd will put forth His own sheep, and lead them out from all nations where they have been scattered in a cloudy and dark day, to Zion and to Jerusalem, besides many more testimonies which might be brought.
And now I am prepared to say by the authority of Jesus Christ, that not many years shall pass away before the United States shall present such a scene of bloodshed as has not a parallel in the history of our nation; pestilence, hail, famine, and earthquake will sweep the wicked of this generation from off the face of the land, to open and prepare the way for the return of the lost tribes of Israel from the north country. The people of the Lord, those who have complied with the requirements of the new covenant, have already commenced gathering together to Zion, which is in the state of Missouri, therefore I declare unto you the warning which the Lord has commanded to declare unto this generation, remembering that the eyes of my Maker are upon me and that to him I am accountable for every word I say wishing nothing worse to my fellow-men than their eternal salvation; therefore, “Fear God, and give glory to Him, for the hour of His judgment is come.” Repent ye, repent ye, and embrace the everlasting covenant, and flee to Zion, before the overflowing scourge overtake you, for there are those now living upon the earth whose eyes shall not be closed in death until they see all these things, which I have spoken, fulfilled. Remember these things; call upon the Lord while He is near, and seek Him while He may be found, is the exhortation of your unworthy servant.” [Signed] JOSEPH SMITH, JUN.
Smith was telling everyone to flee to Missouri! And he was apparently soon to bring the lost Tribes with him. Smith declares here that “the city of Zion … will be built upon the land of America” and that “there are those whose eyes shall not be closed in death until they see all these things, including the city of Zion being built, fulfilled. By mid 1834 Smith had gathered up a group of Mormon menfolk and they made their way to Missouri to take back their lands in Jackson County.
But before leaving to “redeem” Zion in May 1834, Smith gave a “revelation” in response to Parley Pratt and Lyman Wight’s arrival in Kirtland with questions on what they should do about their lands in Jackson County. Smith’s reply was that if they “hearken from this very hour” to the counsel they are given from Smith, they would “begin to prevail against” their “enemies from this very hour.”
Hearken they did, answering Smith’s call to arms with enthusiasm. How could they not be excited when they had received this promise supposedly by God himself,
“Behold, this is the blessing which I have promised after your tribulations, and the tribulations of your brethren–your redemption, and the redemption of your brethren, even their restoration to the land of Zion, to be established, no more to be thrown down. Nevertheless, if they pollute their inheritances they shall be thrown down; for I will not spare them if they pollute their inheritances. Behold, I say unto you, the redemption of Zion must needs come by power; Therefore, I will raise up unto my people a man, who shall lead them like as Moses led the children of Israel. For ye are the children of Israel, and of the seed of Abraham, and ye must needs be led out of bondage by power, and with a stretched-out arm. And as your fathers were led at the first, even so shall the redemption of Zion be. Therefore, let not your hearts faint, for I say not unto you as I said unto your fathers: Mine angel shall go up before you, but not my presence. But I say unto you: Mine angels shall go up before you, and also my presence, and in time ye shall possess the goodly land.
Arriving in Missouri with much bickering and squabbling among them on the way,
“A possibly decisive battle with the “Jackson Countians” was aborted 19 June by a devastating thunder-and-hail storm which the Mormons ascribed to divine intervention. Three days later, near Liberty, Joseph Smith issued the “Fishing River Revelation,” chastising the Saints for disobedience and disbanding the camp, thereby postponing indefinitely the eventual Mormon reclamation of Jackson County. Zion’s Camp never officially fired a shot upon its enemies. The few deaths reported among the Missourians came mainly by drowning, and those among the Mormons from cholera.”
Did the Mormons “pollute their inheritances”? With Zion’s Camp having been decimated by cholera, and Smith himself being struck with it while claiming he could “heal the sick”, all of his previous violent rhetoric from his February “revelation” was tossed aside, like these promises made in that very “revelation”,
“Verily, verily I say unto you, that my servant Joseph Smith, Jun., is the man to whom I likened the servant to whom the Lord of the vineyard spake in the parable which I have given unto you. Therefore let my servant Joseph Smith, Jun., say unto the strength of my house, my young men and the middle aged—Gather yourselves together unto the land of Zion, upon the land which I have bought with money that has been consecrated unto me. And let all the churches send up wise men with their moneys, and purchase lands even as I have commanded them. And inasmuch as mine enemies come against you to drive you from my goodly land, which I have consecrated to be the land of Zion, even from your own lands after these testimonies, which ye have brought before me against them, ye shall curse them; And whomsoever ye curse, I will curse, and ye shall avenge me of mine enemies. And my presence shall be with you even in avenging me of mine enemies, unto the third and fourth generation of them that hate me. Let no man be afraid to lay down his life for my sake; for whoso layeth down his life for my sake shall find it again. And whoso is not willing to lay down his life for my sake is not my disciple.”
Smith instead, gave his Fishing River Revelation, where he blames his own failure on the church,
“were it not for the transgressions of my people, speaking concerning the church and not individuals, they might have been redeemed even now.”
Yet, Smith was supposed to be “the man like unto Moses” and lead them “with power” and “a stretched out arm”. And as the followers of Moses were led, “so shall the redemption of Zion be”. Did Moses have those in his camp who griped? Yes. But did that stop Moses from destroying the Egyptians? Not at all. Remember, Smith doesn’t liken the redemption of Zion to the possessing of the promised land of Israel, he likens it to when Israel was leaving Egypt, “and as your fathers were led at the first, even so shall the redemption of Zion be.” This included all the gripers, backbiters, and those who had committed “transgressions”. These were individuals, not the entire church. Smith had been so confident in his power that he wrote another earlier revelation which stated,
“And, behold, there is none other place appointed than that which I have appointed; neither shall there be any other place appointed than that which I have appointed, for the work of the gathering of my saints—Until the day cometh when there is found no more room for them; and then I have other places which I will appoint unto them, and they shall be called stakes, for the curtains or the strength of Zion.”
This pretty much states that it’s Missouri or nothing. “Zion shall not be moved out of her place,” says Smith, even though “her children are scattered”. Smith tells us that God “reveals” to him that there is “none other place appointed” and that “neither shall there be until the day” comes that “there is found no more room for them” and then, only then, will there be “other places” which would be called “stakes”.
Smith knew what he had written, and so after blaming this failure on others, decides to set the date for the “redemption of Zion” and try again. On August 16, 1834 he writes to the leaders of the Church in Clay County, Missouri,
“use every effort to prevail on the churches to gather to those regions and situate themselves to be in readiness to move into Jackson Co. in two years from the Eleventh of September next which is the appointed time for the redemption of Zion.”
This would set the date for the “redemption of Zion” at September 11, 1836. A diary entry by Joseph Smith that was made on September 25, 1835 shows that he was still intent on fulfilling this, and that it was indeed “the voice of the spirit of the Lord, that those “driven out” should be set back on their lands by the spring of 1836:
September 24th 1835 This day the High Council met at my house to take into consid[e]ration the redeem[p]tion of Zion. It was the voice of the spirit of the Lord that we petition to the Governer [of Missouri]. That is those who have been driven out /should/ to do so to be set back on their Lands next spring. We go next season to live or dy [die]
to this end so the dy is castin Jackson County.
We truly had a good time and Covena[n]ted to strug[g]le for this thing u[n]till death shall desolve [dissolve] this union. And if one falls that the rest be not discouraged but pe[r]sue this object until it is a[c]omplished. Which may God grant u[n]to us in the name of Christ our Lord.
September 24th 1835 This day drew up an Arti/c/le of [p.35] inrollment for the redem[p]tion of Zion that we may obtain volunteers to go next spring /to M[iss]o[uri]/. I ask God in the name of Jesus that we may obtain Eight hundred men /or one thousand/ well armed [men] and that they may ac[c]omplish this great work. Even so. Amen.
But the Mormons couldn’t even hold on to their lands in Clay County, and were expelled by the citizens there and were forced to regroup in Ray (Caldwell) County. John Corrill writes that
“Friendship began to be restored between them and their neighbors, the old prejudices were fast dying away, and they were doing well, until the summer of 1838.”
What happened was Joseph Smith. Having made a mess of things in Kirtland with the failure of the Kirtland Safety Society,Smith was forced to flee Kirtland in the middle of the night in January of 1838 and arrived in Far West, Missouri in the spring of that year. He subsequently ex-communicated all of the leaders of the Church there, and as John Corrill writes, told the “saints” that,
“in order to get protection and favor from God, they must become one, and be perfectly united in all things; cleanse themselves from every kind of pollution, and keep the whole law of God; and, if they would do this, God would strengthen them against their enemies, his arm should be their arm, and the time was not far distant when, if they purified themselves properly, one should be able to choose his thousand, and to put their ten thousand to flight.”
This was the same rhetoric used in the journal entries of 1835. It again amounted to nothing. In Caldwell County tensions mounted, and a secret band of Mormon “enforcers”  was formed called the Danites, which Smith described in his diary:
“We have a company of Danites in these times, to put to right physically that which is not right, and to cleanse the Church of very great evils which hath hitherto existed among us inasmuch as they cannot be put to right by teachings & persuasions.”
Open war soon erupted between the Missourians and the Mormons, with Smith promising to those that fought with him that,
“he would yet tread down his enemies, and walk over their dead bodies; and if he was not let alone, he would be a second Mohammed to this generation, and that he would make it one gore of blood from the Rocky mountains to the Atlantic ocean; that like Mohammed, whose motto in treating for peace was, ‘the Alcoran or the Sword.’ So should it be eventually with us, ‘Joseph Smith or the Sword.’”
Ordering the Mormon apostle David W. Patten to attack State Militia, Smith outraged the Governor, who issued an Extermination Order against the Mormons. Patten was killed in the Battle of Crooked River, and Smith was captured and charged with treason and murder. Sent to Richmond and then Liberty Jail, Smith bribed his guards and left the state, and soon thereafter made Commerce Illinois the new gathering place for the “saints”. It is here, that we have some more mention of the Rocky Mountains.
About a year after his “leg bail” from the Missourians, Smith sent Jonathan Dunham on a mission to New York to proselyte the Indians there. Smith had suspended his plans to intermarry with the “Lamanites” in Missouri because government regulations enforced by Indian agents forbade dwelling among the Indian Tribes, and the Missourians were suspicious very early on of supposed Mormon interaction with them. It seems that the conversion of an Indian and his family, who was “an Interpreter of six tribes” generated excitement among the Mormons to renew their efforts in fulfilling Smith’s prophecy that the “Lamanites” would “blossom as the rose”.
On July 19, 1840 Smith would embellish his concept of Zion once more, claiming that “When all this comes true–and it surely will–then they will know that a prophet has been among them,” before he launched into a “prophetic” speech that would set the stage for the coming “Lamanite” uprising. Howard and Martha Corey reported that Smith,
“read the parable of the 12 olive trees and said speaking of the Land of Zion that It consists of all N. & S America but that any place where the Saints gather is Zion which every righteous man will build up for a place of safety for his children that The olive trees are 12 stakes which are yet to be built not the Temple in Jackson [County, Missouri] as some suppose for while the 12 olive stakes are being built we will be at peace but the Nations of the Earth will be at war”
Having failed twice at Zion’s redemption, Smith was now claiming that twelve “stakes” must be built up first, but in 1837 told something quite different to some in his inner circle like Mary Fielding, who mentions them in a letter to her sister written in 1837:
“Some important things were shown to Brother Joseph in vision previous to his going off relative to the enlargement of our borders which has indeed become indispensably necessary for the inhabitants of Zion both here [Ohio] and in the west [Missouri]are crying the cities are too strait for us give place that we may dwell. The people are crowding in from all parts and as President Rigdon said in his last discourse here they will gather and earth and hell combined cannot hinder them for gather they will. Hence the necessity of planting new stakes which they received a command to do before they left and it is expected that after they have set in order the Church in the west they will fix upon 11 new stakes before they return but this is not spoken of in public for reasons you will be aware of. If this were generally known it would probably make there way much more difficult.”
Forced out of Missouri without redeeming Zion, Smith reverses himself, and claims,
“The redemption of Zion is the redemption of all N & S America and those 12 stake must be built up before the redemption of Zion can take place and those who refuse to gather and build when they are commanded to do so cease to be Saviours of men and are henceforth good for nothing but shall be cast out and trodden underfeet of men for their transgression…”
We then have Smith claiming that the Mormons would save the Constitution after the desolation that the “Gentiles” would suffer (for rejecting the Book of Mormon)and Smith gives a timeframe for when all this happens, and does it by way of a “prophecy”,
“We shall build the Zion of the Lord in peace untill the servants of that Lord shall begin to lay the foundation of a great and high watch Tower and then shall they begin to say within themselves what need hath my Lord of this tower seeing this is a time of peace & Then the Enemy shall brak come as a thief in the night and scatter the servants abroad when the seed of these 12 Olive trees are scattered abroad they will wake up the Nations of the whole Earth Even this Nation will be on the very verge of crumbling to peices and tumbling to the ground and when the constitution is upon the brink of ruin this people will be the Staff up which the Nation shall lean and they shall bear away the constitution away from the very verge of destruction Then shall the Lord say go tell all my servants who are the strength of mine house my young men and middle aged &c come to the Land of my vineyard and fight the battle of the Lord Then the Kings & Queens shall come then the rulers of the Earth shall come then shall ail saints come yea the Foreign saints shall come to fight for the Land of my vineyard for in this thing shall be their safety and they will have no power to choose but will come as a man fleeth from a sudden destruction But before this the time shall be when these who are now my friends shall become my enemies and shall seek to take my life
But brethren come ye yea come all of you who can come and go to with your mights and build up the cities of the Lord and whosoever will let him come and partake of the poverty of Nauvoo freely for those who partake of her poverty shall also shall also partake of her prosperity. And it is now wisdom in God that we should enter into as compact a city as posible for Zion and Jerusalem and must both be built up before the coming of Christ How long will it take to do this 10 years Yes more than 40 years will pass before this work will be accomplished and when these cities are built then shall the coming of the Son of man be”
It would be hard indeed, to imagine Smith prophecying (and really believing) that the saints would be “driven” from Nauvoo, in 1842 when he “prophesied” in 1840 that it would become the greatest city in the world,
“And I prophecy in the name of the Lord that the state of Illinois shall become a great mountain and mighty mountain as city set upon a hill that cannot be hid and a great that giveth light to the world and The city of Nauvoo als[o] shall become the greatest city in the whole world. Now from this hour bring every thing you can bring and build a Temple unto the Lord a house into the mighty God of Jacob. We will build upon the top of this Temple a great observatory a great and high watch tower and in the top thereof we will Suspend a tremendous bell that when it is rung shall rouse the inhabitants of Madison wake up the people of Warsaw and sound in the ears of men [in] Carthage Then comes the ancient records yea all of them dig them yea bring them forth speedily
Then shall the poor be fed by the curious who shall come from all parts of the world to see this wonderful temple Yea I prophecy that pleasure parties shall come from England to see the Mamoth and like the Queen of Sheba shall say the half never was told them. School houses shall be built here and High schools shall be established and the great men of the [earth] shall send their sons here to board while they are receiving their education among us And even Noblemen shall crave the priviledge of educating their children with us and these poor saints shall chink in their pockets the money of these proud men received from such as come and dwell with us”
“Now brethren I obligate myself to build as great a temple as ever solomon did if the church will back me up. Moreover it shall not impoverish any man but enrich thousands I prophecy that the time shall be when these saints shall ride proudly over the mountains of Missouri and no Gentile dog nor Missouri dog shall dare lift a tongue against them but will lick up the dust from beneath their feet and I pray the father that many here may realize this and see it with their eyes. And if it should be (Stretching his hand towards the place and in a melancholly tone that made all hearts tremble) will of God that I might live to behold that temple completed and finished from the foundation to the top stone I will say Oh Lord it is enough Lord let thy servant depart in peace, which is my ernest prayer in the name of the L[ord] Jesus Amen.”
We now return to Jonathan Dunham and his mission to the “Lamanites”, who left Fort Leavenworth where he was residing, and wrote a letter to Hiram Kellogg in Kirtland to ask for assistance, signing it “Jonathan Dunham, Lamanite”. After he arrived in Kirtland, one of the leaders there, Thomas Burdick wrote a letter to Joseph Smith, quoting some of Dunham’s letter and asking about his “mission”, which they thought odd in the light of Dunham’s subsequent explanations upon his arrival there. Dunham initially wrote Kellogg,
“Dear brother in the gospel and new Covenant, I feel it a duty to inform you that I am on my way and mission to the State of New York, I have just returned from the Far West! by way of Commerce Nauvoo, Springfield &c. I started in company with three other Elders who have all got sick & I have been obliged to leave them, two of whom have gone back & the other I left in Covington K.Y. opposite Cincinatti. My mission is urgent indeed. I am now left alone” I did want you to select out if possible three or four Lam anite preachers and have them ready when I arrive to go to Catteraugus Buffalo Tonawanda, Tuscaroras Alleganys Onendagas and Oneidas:— I want the bretheren if possible to assist me in getting to the Onida Castle by water for I am in haste to return to Nauvoo at Oct. Conference, & then to my station in the Terri tory of Missouri 9 miles from the Garrison (Leving worth), from whence, I have just come. A new scene of things are about to transpire in the west, in fulfilment of prophecy, &c I want your prayers & also the prayers of the bretheren that I may have my health to accomplish my mission. I am not sent to the Gentiles neither to the Cities of the Sameritans, but to the promised people of the house of Jacob, who if they go through &c”
“This nation is about to be destroyed” and suggests to the bretheren that there is a place of safety preparing for them away towards the Rockey mountains they may have a long and croo ked Road to go to get there” and says but few will be preserved to arrive there, he suggests that twelve stakes may be built up & again thrown down— That the ten tribes are somewhere on a Planet taken from this Plannet which when it comes back will cause this earth to reil to and fro like two Boats meeting— that Adam had 15 or 16 sons before Cain &c.”
Dunham had obviously heard Smith’s “prophetic” speech in July, or reports of it. His “towards the Rocky Mountains”, could mean anywhere between the western boundary of Missouri and the Rockies, and as we shall see, there was never any specific destination Mormon “prophets” had in mind, only vague references to the Rocky Mountains, as this was. In 1841, the “saints” were told,
“all places of gathering are discontinued, excepting Hancock county, Illinois, and Zarahemla, in Lee county, Iowa territory, opposite Nauvoo…”
Regardless, this was in direct contradiction to a “revelation” that Smith wrote in 1830 where he states,
“And ye are called to bring to pass the gathering of mine elect; for mine elect hear my voice and harden not their hearts; Wherefore the decree hath gone forth from the Father that they shall be gathered in unto one place upon the face of this land, to prepare their hearts and be prepared in all things against the day when tribulation and desolation are sent forth upon the wicked. For the hour is nigh and the day soon at hand when the earth is ripe; and all the proud and they that do wickedly shall be as stubble; and I will burn them up, saith the Lord of Hosts, that wickedness shall not be upon the earth; For the hour is nigh, and that which was spoken by mine apostles must be fulfilled; for as they spoke so shall it come to pass; For I will reveal myself from heaven with power and great glory, with all the hosts thereof, and dwell in righteousness with men on earth a thousand years, and the wicked shall not stand.”
And in 1831,
“Hearken, O ye elders of my church, saith the Lord your God, who have assembled yourselves together, according to my commandments, in this land, which is the land of Missouri, which is the land which I have appointed and consecrated for the gathering of the saints. Wherefore, this is the land of promise, and the place for the city of Zion.”
Smith’s modus operandi was to entrench himself in a place, until driven out when his dishonest dealings were exposed. In 1842 he came close to leaving Nauvoo over the defection of John C. Bennett and his revelations about Smith’s spiritual wifeism, and so the Rocky Mountains and the “stakes” were again discussed. This was mentioned by Oliver Olney, a convert from the Kirtland days who had weathered the Missouri storm, but had recently apostatized.
“Also twelve Stakes of Zion on its borders that was to be reared by the Latter Day Saints, in the due time of the Lord, as the way opened it for them to perform.”
Marvin S. Hill in “Quest For Refuge” explains,
“For a time, in response to the criticism in local and national press due to Bennett’s allegations, Smith entertained the idea of finding refuge further west. Oliver Olney learned of this and wrote him a letter dated 20 July 1842 from Quincy. He inquired, “They say with your numerous wifes and maidens you are about to start west as far as the Rocky Mountains where you will raise up a Righteous Branch without being molested by the Laws of the Land.” Olney later noted that the Saints “are fast a fixing to go West where they can live in peace without being molested By the laws of the land. They say soon to start If what I hear is correct as far West as Origen Territory and establish a stake of Zion.” But Willard Richards indicated in a letter to James Arlington Bennett of New York, written in November, that the Saints desired to go no further west unless compelled, so that by the latter date they felt reasonably certain that they had weathered the storm stirred by Bennett.”
Since Missouri was now off limits to the Mormons, the Territory beyond Missouri – which was Texas and encompassed part of the Rockies – would be considered by Smith and others as an additional refuge for the “saints”. This fits in with Smith’s plans to proselyte the “Lamanites” and set up the twelve “stakes” (or cities) in the Texas Territory, as recorded by William Clayton:
[January 1, 1845. Wednesday.]…The organization of the Kingdom of God on 11th March last is one important event. This organization was called the Council of Fifty or Kingdom of God, and was titled by revelation as follows. “Verily thus saith the Lord, this is the name by which you shall be called, the Kingdom of God and his Laws, with the Keys and power thereof, and judgment in the hands of his servants, Ahman Christ.” In this Council [p.154] was the plan arranged for supporting President Joseph Smith as a candidate for the presidency of the U.S. President Joseph was the standing chairman of the Council and myself the Clerk. In this Council was also devised the plan of establishing an emigration to Texas, and plans laid for the exaltation of a standard and ensign of truth for the nations of the earth. In this Council was the plan devised to restore the Ancients to the Knowledge of the truth and the restoration of Union and peace amongst ourselves. In this Council was President Joseph chosen our Prophet, Priest and King by Hosannas. In this Council was the principles of eternal truth rolled forth to the heavens without reserve and the hearts of the servants of God made to rejoice exceedingly. I was admitted a member of the first quorum and a member of the council of fifty. I have received two companions, received two children and buried one.”
A month later, Wilford Woodruff mentions California as a place to set up “a city”,
“I met with the Quorum of the Twelve at Joseph’s Store and according to Joseph’s counsel, we selected a company to go on an exploring expedition to California and pitch upon a spot to build a city. The following persons were named: Jonathan Dunham, David Fulmer, Phineas Young, Alphonzo Young, Yearsley and Emmet.”
What is interesting, is that Smith’s Presidential Platform included the annexation of Texas, and he still had plans for the territory. In the History of the Church Smith’s plans were revealed,
7 Mar 1844 – At a meeting at the Nauvoo Temple, William W. Phelps read Smith’s presidential platform and he was “unanimously, with one exception” nominated as a candidate for President of the United States. Explaining his views on slavery and westward expansion, Smith said that he would free the slaves from a few states, compensate their owners, annex Texas, and settle the freed slaves in Texas, where they would act as a buffer of human flesh against the British, who were also attempting to gain control of Texas:
British officers are now running all over Texas to establish British influence in that country…. It will be more honorable for us to receive Texas and set the negroes free, and use the negroes and Indians against our foes….How much better it is for the nation to bear a little expense than to have the Indians and British upon us and destroy us all…. The South holds the balance of power. By annexing Texas, I can do away with this evil. As soon as Texas was annexed, I would liberate the slaves in two or three States, indemnifying [i.e. compensating] their owners, and send the negroes to Texas, and from Texas to Mexico, where all colors are alike. And if that was not sufficient, I would call upon Canada, and annex it.”
Aside from the racism here, Smith’s plans to use the “negroes and Indians against our foes” as “a buffer of human flesh” is reprehensible for one claiming to follow Jesus. A year later, after Smith’s death, Clayton mentions Lewis Dana, an Indian (Lamanite) who they had admitted to the Council of Fifty, and the Council’s plans to use him to help them find a place to settle in the “west”,
[March 1, 1845. Saturday.] At 10 A.M. met at the Seventies Hall in the Council of Fifty. The following brethren were taken into fill up the Quorum viz; Joseph Young, John E. Page, David Fullmer, Theodore Turley, Albert P. Rockwood, Jonathan Dunham, and Lucien R. Foster. They subscribed to the laws of the Council and covenanted before God with uplifted hands to maintain all things inviolate agreeable to the order of the Council. Brothers Daniel Spencer, Isaac Morley, and Shadrack Roundy were selected to make up the number of 50 but they were absent and sick. Brother John Pack was admitted to sit in the place of Wilford Woodruff, John D. Lee in the place of Ezra Thayer, and Lewis Dana in place of Amos Fielding they being absent on business. Lewis Dana is a Lamanite of the Oneida nation and the First Lamanite who has been admitted a member of any Quorum of the Church.
The object of the Council was to decide whether we shall send out a company of men with Brother Dana to fill Josephs measures originally adopted in this Council by going West to seek out a location and a home where the Saints can dwell in peace and health and where they can erect the ensign and standard of liberty for the nations, and live by the laws of God without being oppressed and mobbed under a tyrannical government, without protection from the laws. Many able speeches were made on the subject and the Council finally agreed to send out a company with Brother Dana to accomplish this important object.”
Just as Smith dreamed of being the head of God’s political kingdom on earth, so did Brigham Young, who left the United States and to start an independent nation, which he named Deseret.The plans for this political kingdom was to befriend the Indians, who the Mormons expected to “rise up” against the people of the United States and help them destroy themselves.
Some months before the his diary entries of September 1835 which outlined the plan to redeem Zion by 1836, Smith called a special conference of those who had been members of Zion’s Camp, and told them that “God had commanded it and it was made known to him by vision and by the Holy Spirit” that “it was The Will of God that they should be ordained to the ministry and go forth to prune the vineyard for the last times, or the coming of the Lord which was nigh, even fifty six years, should wind up the scene.”
This timeframe would figure prominently in a tract that Parley P. Pratt would publish in a rebuttal of claims made by LaRoy Sunderland who had denounced Mormonism in his publication, Zion’s Watchman. In his tract, called Mormonism Unveiled, Pratt stated that the Book of Mormon prophesied this very scenario, (involving the “Lamanites”) and Pratt also “prophesied” that it would happen in less than 50 years from that date (or the Book of Mormon was false), which was also the same timeframe that Smith would repeat in July of 1840,
“The Book of Mormon contains many prophecies, yet future, with names, places, and dates, so definite, that a child may understand; indeed, it is one of the peculiar characteristics of the Book of Mormon, that its predictions are plain, simple, definite, literal, positive and very express, as to the time of their fulfilment. Notice a prediction of Nephi, page 125, second edition. “For after the book of which I have spoken, shall come forth, and be written unto the Gentiles, and sealed up again unto the Lord, there shall be many, which shall believe the words which are written, and they shall carry them forth, unto the remnant of our seed, (the Indians) and then shall the remnant of our seed know concerning us; how that we came on from Jerusalem; and that they are the descendants of the Jews; and the gospel of Jesus Christ, shall be declared among them; wherefore they shall be restored unto the knowledge of their fathers; and also to the knowledge of Jesus Christ, which was had among their fathers; and then shall they rejoice for they shall know, that it is a blessing unto them from the hand of God. And their scales of darkness shall begin to fall from their eyes; and many generations shall not pass away among them, save they shall be a white and delightsome people. And it shall come to pass that the Jews which are scattered also shall begin to believe in Christ; and they shall begin to gather in upon the face of the land; and as many as shall believe in Christ, shall also be a delightsome people; and it shall come to pass, that the Lord God shall commence his work among all nations, kindreds, tongues, and people, to bring about the restoration of his people upon the earth. * * * For the time speedily cometh, that the Lord God shall cause a great division among the people, and the wicked will he destroy, and he will spare his people.”
Also page 121, 2d edition. “Behold that great and abominable church, the whore of all the earth, must tumble to the earth, and great must be the fall thereof: for the kingdom of the devil must shake; and they which belong to it must needs be stirred up unto repentance. or the devil will grasp them with his everlasting chains, and they be stirred up to anger and perish; for behold at that day shall he rage in the hearts of the children of men, and stir them up to anger against that which is good.”
Also, page 122 2nd edition. “Woe unto all those who tremble and are angry, because of the truth of God; for behold he that is built upon the rock, receiveth it with gladness; and he that is built upon a sandy foundation trembleth, lest he shall fall.” Also. page 123 2nd edition. “Woe be unto the Gentiles, says the Lord God of Hosts; for notwithstanding I shall lengthen out my arm unto them from day to day, they will deny me.” See also, page 514, and read the fate of our nation, and the fate of the Indians of America; in the day that the Gentiles should reject the fullness of the gospel.–(The Book of Mormon.) See also, page 526, where a sign is given, and the time clearly set for the restoration and gathering of Israel from their long dispersion, namely, the coming forth the Book of Mormon, should be the sign; and in the day this work should come forth, should this great event commence among all nations. Also, p. 527, where all who will not hearken to the Book of Mormon, shall be cut off from among the people; and that too, in the day it comes forth to the Gentiles and is rejected by them. And not only does this page set the time for the overthrow of our government and all other Gentile governments on the American continent, but the way and means of this utter destruction are clearly foretold; namely, the remnant of Jacob will go through among the Gentiles and tear them in pieces. like a lion among the flocks of sheep. Their hand shall be lifted up upon their adversaries, and all their enemies shall be cut off. This destruction includes an utter overthrow, and desolation of all our Cities, Forts, and Strong Folds–an entire annihilation of our race, except such as embrace the Covenant, and are numbered with Israel.
Now, Mr. Sunderland, you have something definite and tangible, the time, the manner, the means, the names, the dates; and I will state as a prophecy, that there will not be an unbelieving Gentile upon this continent 50 years hence; and if they are not greatly scourged, and in a great measure overthrown, within five or ten years from this date, then the Book of Mormon will have proved itself false. And furthermore, as Mr. LaRoy Sunderland has lied concerning the truth of Heaven, the fulness of the Gospel; and has blasphemed against the word of God, except he speedily repent, and acknowledge his lying and wickedness, and obey the message of eternal truth, which God has sent for the salvation of his people. God will smite him dumb, that he can no longer speak great swelling words against the Lord; and a trembling shall seize his nerves, that he shall not be able to write; and Zion’s Watchman shall cease to be published abroad, and its lies shall no longer deceive the public; and he will wander a vagabond on the earth, until sudden destruction shall overtake him; and if Mr. La Roy Sunderland enquires, when shall these things be? I reply, it is nigh thee–even at thy doors; and I say this in the name of Jesus Christ. Amen.
I hope Mr. Sunderland, will no more complain of the jargon of the Mormon Prophets being unintelligible or indefinite.”
Brigham Young elaborated on those plans for the Lamanites in July of 1847 as WIlford Woodruff records in his Journal,
“all the governors–and presidents of the U.S.A. had rejected all our petitions from first to last, that when the Saints were driven from Illinois and perished as it were on the prairies, then President Polk sends for a draft of 500 men to go into the Army. What for? That they might be wasted entirely wasted away as a people. If the brethren had not gone, they would have made war upon us and the Governor of Missouri would have been ordered not to have let us cross the Missouri and the raising of the battalion was our temporal salvation at the time and said Polk would be damned for this act and that he with many of the government men had a hand in the death of Joseph and Hyrum and that they should be damned for these things and if they ever sent any men to interfere with us here, they shall have their throats cut and sent to hell, and with uplifted hands to Heaven swore by the Gods of Eternity that He would never cease His exhortation while he lived to make every preparation and avenge blood of the Prophets and Saints, that he intended to have every hole and corner from the Bay of Francisco to Hudson Bay known to us and that our people would be connected with every tribe of Indians throughout America and that our people would yet take their squaws, wash and dress them up, teach them our language and teach them to labor and teach them the gospel of their forefathers and raise up children by them and teach the children and not many generations hence they will become a white and delightsome people and in no other way will it be done and that the time was nigh at hand when the gospel must go to that people.”
In his book Establishing Zion, Eugene E. Campbell writes,
“When the Mormons began their emigration from Nauvoo, Illinois, in 1846, their destination was California. The Great Basin, which was part of the Mexican province of Upper California, was to be the site of the first colony, but as Apostle Parley P. Pratt wrote in September 1846, “I expect we shall stop near the Rocky Mountains about 800 miles nearer than the coast … and there make a stand until we are able to enlarge and extend to the coast.”
This didn’t happen, not because of prophetic vision, but because they did not have the means. Campbell again explains,
“Young had also notified Brannan as late as 6 June 1847 that “the main [camp] will not go to the west coast, or to your place at present, as they do not have the means.” This implied that Young’s contingent would have followed Brannan’s example, if they had had the means. Young continued in the same letter, “Any among you who may choose to come over into the basin, or meet the camp, are at liberty to do so, and if they are doing well where they are, and choose to stay, it is quite all right.” However, after church authorities established the Great Salt Lake Valley as the headquarters of the church, the policy emerged of requiring that all loyal church members gather to that region, help to build it up, and secure it for the church.
There is ample evidence to show that neither Joseph Smith nor Brigham Young had any specific places in mind when it came to setting up “stakes” or cities in the west, hence there was no “vision” or “prophecy” that described anything in detail, as Anson Call would claim years after the Mormons built up the Salt Lake Valley. Having been driven out of every place they had previously settled, and with tensions rising in Nauvoo in 1842, it is quite plausible that Smith mentioned the Rocky Mountains as his next place to escape to. His plans for the Presidency of the United States only go to show that Smith intended to stay in Nauvoo, and keep it intact as one of the “stakes” of Zion, along with establishing other “stakes” in the “far west”. But his timeline changed with every new move and every new city he built up, all the while “prophesying “ “greatness” for those cities, none of which ever came to pass
I found this recently posted by rare document and book collector Rick Grunder on his website where he lists some “past treasures” he has sold, and one of them was a broadside that was published by the Church in 1845. Grunder writes,
The first printing of news that the entire Church will go West, published at Nauvoo in October, 1845. A spectacular Mormon broadside (Flake 1339; Crawley 284; Byrd 945), of which only five examples are recorded. This sixth example appears to be the only copy in private hands.
Our houses, our farms, this Temple and all we leave will be a monument to those who may visit the place of our industry, diligence and virtue. . . . Wake up, wake up dear brethren . . . to the present glorious emergency . . . The exodus of the . . . only true Israel from these U. S. to a far distant region of the West . . . Let all wagons that are hereafter built be constructed to the track of five feet width from centre to centre. . . . There are said to be many good locations for settlements on the Pacific, especially at Vancouver’s Island, near the mouth of Columbia. BRIGHAM YOUNG, Pres’t. WILLARD RICHARDS, Clerk.
The Huntington Family copy, with notarized provenance. Sold to a private collector.
V. THE REAL ISSUE
What is the real issue that the Tanners and Richard Abanes and others are getting at here? It is this:
That there were changes made in Joseph Smith’s history after the fact and written in as his actual words, without any documents to authenticate them. As B.H. Roberts writes in New Witnesses,
“At that date, August 6th, 1842, the Rocky Mountains seemed like a country afar off to the people of Illinois. The Missouri River was the extreme frontiers of the United States. All beyond that was well nigh an unexplored wilderness filled with savages. The church was fairly settled at Nauvoo, the state authorities were apparently very friendly, the future of the Saints in Illinois seemed propitious. Yet in the midst of all these favorable circumstances the Prophet predicted much affliction for some of the Saints, death from persecution for others, apostasy for many, and for the great body of the church an exodus to the Rocky Mountains, where some of those present who were listening to the prediction, should live to assist in making settlements and building cities in the Rocky Mountains where they would see the Saints become a mighty people.
There can be no question as to the reality of these two predictions, the one of March, 1831, and the other of August, 1842, or of their being of a character to test the divine inspiration of him who uttered them. That they were proclaimed some years before the events predicted in them began to be fulfilled, or even there was any thought or prospect of such events taking place, is well known; that the latter prophecy has been fulfilled to the uttermost, the whole history of the Church of Jesus Christ of Latter-day Saints from August, 1842, until now witnesses. The Saints suffered many afflictions in Illinois. Their homes, fields, stacks of grain, stock and other property were destroyed; their prophets and a number of others were killed outright by mob violence; many more perished from exposure and disease occasioned by being driven from their homes at an inclement season of the year. In those trying times, following the martyrdom of the Prophet and the expulsion from Nauvoo, many turned away from the faith, and it is too generally known to need comment, that the great body of the church made its way to the Rocky Mountains, where cities, towns and villages have been founded, the wilderness subdued, and the Saints are fast becoming a mighty people.”
Even knowing the problems with Call’s recollection of Smith’s “prophecy”, Roberts still insists that “the latter prophecy has been fulfilled to the uttermost”, and touts it as a test of “the divine inspiration of him who uttered them.” In 1891 Assistant Church Historian Andrew Jensen repeats the “prophecy” to a group of students,
“I need spend no time to prove the fulfilment of this remarkable prophecy. All of you who are present in this hall tonight can testify to its literal fulfilment. The Latter-day Saints have indeed become a mighty people in these mountains, numbering as they do now about two hundred thousand souls, organized into thirty-two stakes of Zion, or nearly five hundred wards and branches; and this does not include the Saints in Mexico and Canada. It is also a matter of history that the Saints, for years after the prediction was uttered, continued to suffer persecution and affliction from their enemies; that many apostatized, while others, who proved faithful and true to their covenants, were put to death for conscience’ sake, and the remainder were driven by a ruthless mob from the beautiful city of Nauvoo into the western wilderness in the year 1846.”
Apostle Erastus Snow would add to the folklore in 1916:
“Joseph Smith, when he uttered this prophecy, when he beheld this vision, was standing upon the banks of the Mississippi River, fifteen hundred miles from where we now are. Yet he saw the Rocky Mountains, and the crystal streams flowing from yonder canyons, and I doubt not that if he had led his people to this land, as he once purposed doing, he would have recognized it as a familiar scene, having beheld it in vision, by the seeric gift, before he saw it with the natural eye. But the Prophet was not destined to fulfill his own prediction; his martyrdom prevented; and the Lord raised up another mighty man to carry out the project, to become the founder of Utah, and the redeemer of the Great American Desert.”
“The Prophet was well aware that he and all of the Saints living in Nauvoo were in an increasingly dangerous situation. As Nauvoo grew larger, some of the people who lived in the area began to fear the growing political and economic power of the Saints, and mobs began again to harass them. The Prophet was in particular danger, for authorities from Missouri made repeated efforts to capture him, and apostates from the Church became increasingly hostile in their efforts to destroy him. On August 6, 1842, the Prophet declared that the time would come when Church members would be forced to leave Nauvoo:
“I prophesied that the Saints would continue to suffer much affliction and would be driven to the Rocky Mountains, many would apostatize, others would be put to death by our persecutors or lose their lives in consequence of exposure or disease, and some of you will live to go and assist in making settlements and build cities and see the Saints become a mighty people in the midst of the Rocky Mountains.”
The footnote they give for the quote references the same interpolated manuscript that the Tanners expose as having been doctored after the fact:
History of the Church, 5:85; from “History of the Church” (manuscript), book D-1, p. 1362, Church Archives, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah. 
In July of 1997, M. Russell Ballard once again references the same spurious prophecy in a New Era article,
“The pioneer exodus from Nauvoo, Illinois, began on February 4, 1846. Nearly four years earlier, in August of 1842, the Prophet Joseph Smith shared his foreknowledge of the trek west: “I prophesied that the Saints would continue to suffer much affliction and would be driven to the Rocky Mountains, many would apostatize, others would be put to death by our persecutors or lose their lives in consequence of exposure or disease, and some [would live to] build cities and see the Saints become a mighty people in the midst of the Rocky Mountains” (Teachings of the Prophet Joseph Smith, sel. Joseph Fielding Smith, 1976, 255).
The impression the Church today gives is not that this “prophecy” is a conglomeration of various and sundry statements by Smith, or even an amalgamation of them crafted into a coherent “prophecy”, but a valid, specific statement uttered by Smith on a particular day and inserted by Smith himself into his own history. What the evidence shows is that this is not only an interpolation, but it is an insertion of something that there is no evidence that Smith ever said in those precise words, and was in fact a contradiction of previous prophecies that were recorded! The Tanners are absolutely correct in their use of sources to prove this, and their conclusion that this “prophecy” is “not authentic”.
The shoddy and deceptive “apologetics” of F.A.I.R. are demonstrated here for what they are. If one were to systematically go through each of their reviews, one can come to the same conclusion for the majority of their efforts. Their vilification of the Tanners as “dishonest” is especially disturbing, for as we see by the evidence from this one instance, the Tanners are vindicated by the facts, and it is F.A.I.R. who is shown to be dishonest and misleading.
F.A.I.R.’s disclaimer at the bottom of each of its articles is a fascinating puzzle in and of itself. They claim,
“The Foundation for Apologetic Information & Research (FAIR) is not … affiliated with The Church of Jesus Christ of Latter-day Saints. All research and opinions provided on this site … should not be interpreted as official statements of LDS doctrine, belief, or practice.”
How can an organization that consists of members of the Mormon Church not be affiliated with it? Affiliated means to be formally or informally associated. Are we to believe that “faithful members” of a church are not affiliated with it? In a press release to promote their newly published book Shaken- Faith Syndrome (distributed by the Church owned Deseret Book) in 2008, F.A.I.R. describes itself as,
“a tax-exempt 501 (C) 3 Corporation staffed by faithful members of the Church of Jesus Christ of Latter-day Saints who seek to defend the Mormon Church, its leaders, teachings, and practices….”
Good for them. But they don’t play fair.
 History of the Church , Vol.5, Ch.4, p.85.
 Challenging Anti-Mormon Apologetics is a Facebook Page that describes itself as “A group where the members discuss issues brought up by critics of Mormonism on Face Book”. Their Rules of the Page include,
3. Personal attacks (a.k.a. ad hominem attacks) will not be tolerated. Friendly jabs, however, are allowed.
4. Hostility toward any given religious group is forbidden. Disagreements are to be expected, but this is no excuse for hostility.
In a post made on February 6, 2012 we read,
“Lion Leviticus – your end will be near if you continue to disrespect and post your Anti-Mormon Rhetoric here. Consider this your fair warning from this Admin – Timothy. If you disagree then you can go somewhere else and post your poisonous bigotry elsewhere. One more post from you that disrespects, condemns, state we are going to hell or are children of a False Prophet then you will be banned and you will no longer enjoy the privileges of posting on this page. Consider this fair warning you lying serpent of the Devil and False prophet who possesses a contentious spirit.”
And in a follow up,
“Any other apostates, ex-mormons, athiests, or Anti-Mormons do not like this decision, you all can go to other places on the web where you are more than welcome to gnash, rant, rail, and deceive one another. Your days are numbered, and you will be called out. I am tired of your evil rantings and your destruction of testimonies and slandering of the Prophets and the Apostles. I will start calling you out by name and calling you out and expose you for who you are. Want to discuss my faith, you will discuss it with due respect and disagree honorably. If you act like a child and want to through mud, use slander, call us names then you will be called a child of Satan, children of lies, deceiving and lying spirits who are bent on one thing and one thing only. YOU DO NOT HAVE THE AUTHORITY TO CONDEMN US AND OUR TESTIMONY STANDS AS A WITNESS TO YOUR LIES AND DECEPTIONS AND YOUR ANGER TOWARD THE TRUTH, RIGHTEOUSNESS AND LIBERTY WE HAVE IN CHRIST AND IT WILL LEAD YOU TO BONDAGE AND THERE YOU WILL BECOME A SERVANT OF YOUR FATHER!” ~~Timothy [Berman] (Page Administrator, emphasis all his).
I think that will suffice as to how well they “challenge” anything on that Page, and the top-notch scholarly approach they use there. Still, the story surrounding the Rocky Mountain “prophecy” is interesting, which prompted this article. Note: This post was subsequently removed from the page, but here is a screenshot of the post as it appeared:
 ibid, pages 404-05, emphasis mine.
 Changing World, pages 405-406, emphasis mine.
 The full warning reads,
“This is a review of claims and/or responses to misrepresentations of the Church of Jesus Christ of Latter-day Saints found in this work. The inclusion of an author’s work here does not imply that he or she is “anti-Mormon,” or that none of his or her work(s) have value. Those who do not wish to examine the claims contained in what some would consider an “anti-Mormon” work are advised to proceed no further.”
Almost all of their “reviews” of books critical of Mormonism, contain this “Note”, and it is even applied to authors that are members of the Church. I guess if you are critical of Mormonism in any way, even if you are a member, you are an “anti-Mormon”. That must be fair, since it’s coming from F.A.I.R., right?
 Fair Article Criticism of Mormonism Books One Nation Under Gods, use of sources, forged Rocky Mountain prophecy, op. cited, hereafter, Criticism.
 Changing World, pages 405-406, emphasis mine.
 F.A.I.R. Article, Criticism, op. cited.
 History of the Church vol. 3, page 85, emphasis mine.
 Fair Article, Criticism, op. cited.
 John Denver, lyrics from the album Rocky Mountain High, RCA, 1972.
 Joseph Smith, August 8, 1839, Willard Richards Pocket Companion, emphasis mine (probably copied in part from notes of John Taylor & given sometime in July). Smith would later claim that the “whole of America” is Zion, but if it is, then where do you flee to? He mentions “stakes” that will provide some protection. But Smith had already revealed that Zion was a specific place, and the only place that fits his end of the world scenario is Jackson County Missouri. Salt Lake City would be a “stake” of Zion, and would not fit this scenario in the timeframe that Smith gave over and over, that the end would come in fifty years from the time of this statement. This has been borne out by historical events.
 ibid. Wilford Woodruff wrote an account of the “Zelph vision” that warrants inclusion here,
“While on our travels we visited many of the mounds which were flung up by the ancient inhabitants of this continent probably by the Nephites & Lamanites. We visited one of those Mounds and several of the brethren dug into it and took from it the bones of a man.
[Interlinearly after “We visited one of those Mounds”:] considerd to be 300 feet above the level of the Illinois river. Three persons dug into the mound & found a body. Elder Milton Holmes took the arrow out of the back bones that killed Zelph & brought it with some of the bones in to the camp. I visited the same mound with Jesse J Smith. Who the other persons were that dug in to the mound & found the body I am undecided.
Brother Joseph had a vission respecting the person. He said he was a white Lamanite. The curs was taken from him or at least in part. He was killed in battle with an arrow. The arrow was found among his ribs. One of his thigh bones was broken. This was done by a stone flung from a sling in battle years before his death. His name was Zelph. Some of his bones were brought into the Camp and the thigh bone which was broken was put into my waggon and I carried it to Missouri. Zelph was a large thick set man and a man of God. He was a warrior under the great prophet /Onandagus/ that was known from the hill Camorah /or east sea/ to the Rocky mountains. The above knowledge Joseph receieved in a vision.” (Wilford Woodruff’s Journal, Vol. 1, 1833–1840, p.10)
“For it shall come to pass, that which I spake by the mouths of my prophets shall be fulfilled; for I will consecrate the riches of the Gentiles, unto my people which are of the house of Israel.”
Smith would change this in 1835 to read,
“For it shall come to pass, that which I spake by the mouths of my prophets shall be fulfilled; for I will consecrate of the riches of those who embrace my gospel among the Gentiles unto the poor of my people who are of the house of Israel.”
While there have been a few Mormon writers who have been willing to admit that Joseph Smith’s revelations have been changed, many have not been that honest. Mormon Apostle John A. Widtsoe said that the revelations “have remained unchanged. There has been no tampering with God’s word” (Joseph Smith—Seeker After Truth, p. 119).
Joseph Fielding Smith, tenth president, said that “there was no need for eliminating, changing, or adjusting any part to make it fit; but each new revelation on doctrine and priesthood fitted in its place perfectly to complete the whole structure, as it had been prepared by the Master Builder” (Doctrines of Salvation, vol. 1, p. 170).
For an indepth study of all the changes made in the Book of Commandments, go here.
 B. H. Roberts, New Witnesses for God, Vol.1, Ch.22, p.300, bracketed words are in the original. For more on the “Lamanites” see note 65.
 Doctrine and Covenants of the Church of Jesus Christ of Latter-day Saints, Section 57:1-2, hereafter D&C, emphasis mine.
 ibid, verse 3.
 Star, page 37, emphasis mine.
 JS, letter, Kirtland, OH to N. C. Saxton, Rochester, NY, 4 Jan. 1833; handwriting of Frederick G. Williams, with insertion in handwriting of William W. Phelps; in JS Letterbook 1, pp. 14–18; JS Collection, CHL.. See also, History of the Church, vol. 3:311-15. My question when reading why Smith wrote this letter is – why is this not canonized? Smith wrote a follow up letter to N.C. Saxton, the editor of the American Revivalist, and Rochester Observer where only part of the letter had been published and claimed,
“The letter which I wrote you for publication I wrote by the commandment of God, and I am quite anxious to have it all laid before the public for it is of importance to them …” (JS, letter, Kirtland, OH, to N. C. Saxton, Rochester, NY, 12 Feb. 1833; handwriting of Frederick G. Williams; in JS Letterbook 1, pp. 27–28; JS Collection, CHL., emphasis mine)
 D&C 103:6-7.
 ibid, 13-20.
 Dialogue, A Journal of Mormon Thought, Vol.19, No.4, p.196, hereafter Dialogue, emphasis mine.
 D&C 103 21:28, emphasis mine
 History of the Church, vol. 2:108-11. Also, D&C 105:2.
 D&C 101: 20-21.(16 December 1833)
 ibid, verse 17.
 Joseph Smith Jr. (Kirtland, OH), to Lyman Wight, Edward Partridge, John Corrill, Isaac Morley, and others, Clay County, MO, 16 Aug. 1834; handwriting of Frederick G. Williams; in JS Letterbook 1, pp. 84–87; JS Collection, CHL.
 Scott H. Faulring, An American Prophet’s Record, p.34-35, emphasis mine.
 ibid, page 29, emphasis mine.
 Corrill, p. 46.
 Joseph Smith diary, Missouri Journal, 1838, March to September, under July 27, 1838; Scott Faulring, An American Prophet’s Record, p. 198, emphasis mine.
 History of the Church 3:167
 Reed Peck was a follower of Joseph Smith from the time of the Church’s organization until the summer of 1838 when he became “opposed to the wicked transactions in Davies and the oppressive influence by which the church is led”. He directly tied Smith to the Danites by eyewitness testimony. Reed Peck left the Mormons and returned to South Bainbridge, (Afton, New York) farmed, and was a Justice of the Peace. In 1839 Reed Peck wrote an account of the events of the Mormon War, which has become known as the Reed Peck Manuscript,or History. Concerning the Danites he writes,
“A few individuals of us [p. 36] were ever after this opposed to the rule of the presidency perceiving that all spiritual and temporal affairs were under their control and no monarch on earth ever had supreme power over his subjects more than they over the inhabitants of Caldwell County only they durst not exercise it to so great a degree Their word was law in religious civil and military matters, but the secret springs of their power and influence we did not yet understand…
[p. 38] Some time previous to this Secret meetings had been held in F West that excited much curiousity among those that had not been permitted to attend as it was easily discovered that something more than ordinary was in progress among the male members of the church Ignorant of the nature of these meetings I attend one about the last of June, and heared a full disclosure of its object=Jared Carter Geo W. Robinson, and Sampson Avard, under the instructions of their presidency, had formed a secret military Society, called the “daughter of Zion” and [p. 39] were holding meetings to initiate members The principles taught by Sampson Aard as spokesman, were that “as the Lord had raised up a prophet in these last days like unto Moses it Shall be the duty of this band to obey him in all things, and whatever he requires you shall perform being ready to give up life and property for the advancement of the Cause When any thing is to be performed no member Shall have the privilege of judging whether it would be right or wrong but Shall engage in its accomplishment and trust God for the result [p. 40] It is not our business or place to know what is required by God, but he will inform us by means of the prophet and we must perform If any one of you see a member of the band in difficulty in the surrounding country contending for instance with an enemy, you shall extricate him even if in the wrong if you have to do with his adversary as Moses did with the Egyptian put him under the Sand and both pack off to Far West and we will take care of the matter ourselves. No person shall be suffered to speak evil or disrespectfully of the presidency The secret signs [p. 41] and purposes of this society are not to be revealed on pain of death” &c &c About 50 persons were initiated into the Society at the time I was introduced and to sam time the oath was administered to all the novices at once of which I took advantage by remaining silent and accordingly avoided taking it
I was appointed Adjutant of the band in consequence I suppose of my holding that office in the 59th Reg Missouri Militia I did not think it policy to regect the appointment though I declared to my society friends that I would never act in [p. 42] the office — All the principles of the Society tended to give the presidency unlimited power over the property, persons and I might say with propriety lives of the memebrs of the church as physical force was to be resorted to if necessary to accomplish their designs The blood of my best best friend must flow by my own hands if I would be a faithful Danite should the prophet command it Said A McRae in my hearing “If Joseph should tell me to kill Vanburen in his presidential chain I would im [p. 43] mediately start and do my best to assassinate him let the consequences be as they would–Having been taught to believe themselves invincible in the defence of their cause though the combined power of the world were in array against them, and the purposes of God were to be accomplished through their instrumentality, the wicked destroyed, by force of arms the “nations subdued,” and the Kingdom of Christ established on the Earth, they consider themselves accountable only at the bar of God for their conduct, and consequently [p. 44] acknowlegded no law superior to the “word of the Lord through the prophet” Do you suppose said a Zealous Danite at a time when the Sheriff of Daviess county held a State’s warrant against Joseph Smith that the prophet will condescend to be tried before a judge? I answered that Smith would in all probability submit Knowing that in case resistence was made the officers would call in the strength of other counties to enforce the law “What, said he, do we care for other counties or for the state or whole United States.” [p. 45] The independence of the church was to be supported it laws and the behests of the presidency enforced by means of this layal band of Danites, under command of Jared Carter, the terrible brother of Gideon became the additional title of “Captain Genl of the Lords hosts” His subalterns were Maj Genl Sampson Avard Brigd Genl C. P. [-] Coln Geo W. Robinson also a Lieut Coln Maj. Secretary of War an Adjutant, Captains of fifties & captains of tens and all these officers with the privates were to be under the administration of [p. 46] the presidency of the church and wholly subject to their control
At a meeting for the organisation of the Danites Sampson Avard presented the society to the presidency who blessed them and accepted their Services as though they were soon to be enployed in executing some great design They also made speeches to the Society in which great military glory and conquest were represented as awaiting them, victories in which one should chase a thousand and two put ten thousand to flight, were portrayed in the most lively manner, the assistance of [p. 47] Angels promised and in fine every thing was said to inspire them with Zeal and courage and to make them believe that God was soon to “bring to pass his act, his strange act” or by them as instruments to perform a marvelous work on the Earth In the fore part of July the “brother of Gideon” or Jared Carter Capt Genl of the Danites having complained to Joseph Smith of some observations made by Sidney Rigdon in a Sermon, was tried for finding fault with one of the presidency and deprived of his station and Elias Higbee was appointed in his stead
[p. 48] Carter’s punishment according to the principles of the Danites Should have been death In the evening after the trial I was in company with Maj Genl Sampson Avard Dimick B Huntington Capt of the Guard, Elias Higbee the new capt Genl and David W. Patten one of the twelve apostles and member of the high counsel of the church all of whom had sat with the presidency on the trial. D. B. Huntington stated that Joseph declared during the examination that he should have cut Carters throat on the spot if he had been alone when he made the complaint [p. 49] Huntington also Said that on his trial Carter came within a fingers point of losing his head Sampson Avard related at the same time the arrangements that had been made by the presidency and officers present at the trial respecting the dissenters.–Said he, “All the head officers are to be furnished by the presidency with a list of dissenters both in Ohio and Missouri and if for example I meet with one of them or who is damning and cursing the presidency, I can curse them too and if he will drink I can get him a bowl for brandy and after a while [p. 50] take him by the arm and get him one Side in the brush when I will into his guts in a minute and put him under the Sod. When an officer had disposed of a dissenter in this way he shall inform the presidency, and them only with whom it shall remain an inviolable Secret In July the law of consecration took effect which required every person to give up to the bishop all surplus property of every description, not necessary for their present support Sampson Avard the most busy actor and sharpest tool of [p. 51] the presidency informed John Corrill and My self that “all persons who attempted to deceive and return property that should be given up would meet with the fate of Ananias and Saphira who were Killed by Peter””
 See Wilford Woodruff’s Journal, Vol. 1, 1833–1840, p.484, July 13, 1840.
 Coray Notebook
 Mary Fielding to Mercy Rachel Fielding Thompson, October 7, 1837, LDS Archives, Kenneth W. and Audrey M. Godfrey, Jill Mulvay Derr, Women’s Voices (Salt Lake City: Deseret Book Co., 1982), pp. 60-68.
 See Note 65.
 Coray Notebook. On April 6, 1843 Smith gave a sermon and promised,
If I had not actually got into this work, & been called of God, I would back out. but I cannot back out. I have no doubt of the truth. were I going to prophecy I would prophecy the end will not come in 1844 or 5 or 6. or 40 years
morethere are those of the rising generation who shall not taste death til christ comes. I was once praying earnestly upon this subject. and a voice said unto me. My son, if thou livest til thou art 85 years of age, thou shalt see the face of the son of man.–I was left to draw my own conclusions concerning this & I took the liberty to conclude that if I did live til that time Jesushe would make his appearance.–but I do not say whether he will make his appearance or I shall go where he is.-
I prophecy in the name of the Lord God.–& let it be written. that the Son of Man will not come in the heavens till I am 85 years old 48 years hence or about 1890.–the Read 14 Rev. 6 verse another angel fly in the midst of heaven; for the hour of his judgment is come. to extermination–from commencement. commence when angel commences preaching this gospel 1 day–1000 years. 1000 years as 1 day.–41 yrs 8 months.– only 6 years from the voice, saying. if thou live till thou art 85. years old. Hosea 6th chapter after 2 days &c 2520 years which bring it to 1890.–the Son of man never will be, never can be till the judgments spoken of for this hour are poured out, which judments are commenced. (Smith diary)
 Thomas Burdick, letter, (Kirtland, OH), to JS, Nauvoo, IL, 28 Aug. 1840; handwriting of Howard Coray; in JS Letterbook 2, pp. 174–176; JS Collection, CHL.
 ibid, page 174-75. See note 65 for more on the Ten Tribes.
 History of the Church, Vol. 4, p.410.
 D&C 29:7-11
 D&C 57:1. The introduction to Section 97 Reads, “Revelation given through Joseph Smith the Prophet, at Kirtland, Ohio, 2 August 1833 (see History of the Church, 1:400–402). This revelation deals particularly with the affairs of the Saints in Zion, Jackson County, Missouri, in response to the Prophet’s inquiry of the Lord for information.” Smith at that time wrote,
“Verily I say unto you, that it is my will that a house (temple) should be built unto me in the land of Zion, like unto the pattern which I have given you. Yea, let it be built speedily, by the tithing of my people…And now, behold, if Zion do these things she shall prosper, and spread herself and become very glorious, very great, and very terrible, and the nations of the earth shall honor her, and shall say: Surely Zion is the city of our God, and surely Zion cannot fall, neither be moved out of her place, for God is there, and the hand of the Lord is there; and he hath sworn by the power of his might to be her salvation and her high tower” (Verses 10-11, 18-20).
Smith though, was in Kirtland Ohio when he wrote this, and had no idea that just ten days previous to making an “inquiry of the Lord for information”, that the “saints” had agreed to leave Jackson County Missouri. Certainly God must have known this, but he obviously didn’t relate it to Smith. In the History of the Church, they record the incident this way,
“Early in the morning of the 23rd of July, the mob again assembled, armed with weapons of war and bearing a red flag; whereupon the Elders, led by the Spirit of God, and in order to save time, and stop the effusion of blood, entered into a treaty with the mob, to leave the county within a certain time” (History of the Church, vol. I, p. 394).
 The Absurdities Mormonism Displayed, by Oliver Olney, 1843, pg. 4.
 Marvin S. Hill, Quest For Refuge, page 120.
 George D. Smith, An Intimate Chronicle; The Journals of William Clayton, p.153-4, emphasis mine.
 Wilford Woodruff’s Journal, February 21, 1844
 History of the Church, Vol. 6, p. 244
 An Intimate Chronicle, p.158-9, emphasis mine.
 Wilford Woodruff gives a succinct account of “Deseret” and what they wished to accomplish in doing so, in his Journal entry of October 13, 1849:
“I wrote two letters to day one to Allexander Badlam at San Francisco & one to Orson Pratt of Liverpool. I sent A Copy of the New York Herraid Weekly of Oct 13 to Orson Pratt, Orson Hyde, Allexander Badlam, & Joseph Russell. This Paper Contained An account of the Saints organizing themselves into An Independent Sovreign State called the state of Deseret And appointing their Govornor & other officers. Brigham Young was Elected Governor. This is certainly an important erie in the History of the Church & kingdom of God.
There has been more written in the New York Herrald, Tribune, Sun, Boston papers & many papers in the United States in favor of the Church of Jesus Christ of Latter Day Saints than has been written before for many years. The Editors of papers begin to see that the saints will prosper, rise up & build Zion, nowithstanding all there Efforts to crush us & destroy us from off the Earth, when they now find us organized into a State Government holding in our hands the Key of the North American Continant And that we will not die but live & rise up in the midst of all our oppressions they begin to speak in our favor & the world marvel at our prosperity. And One remarkable fact is that thousands of men who had A hand expelling us from the United States & drove us into the wilderness have this season while on there way to the gold digings have had to come bending unto the saints & have had to look to them to save them from starvation & death” (Wilford Woodruff’s Journal, Vol. 3, p. 490, emphasis mine.)
 “…We know the Gospel has to be offered to the Gentiles first, we have offered it to them for the space of twenty five years, that we may be prepared to go to the house of Israel,” announced Wilford Woodruff in a Conference address in 1857,
“The Gentiles in a great measure, have rejected it; we have borne a faithful testimony to the nations of the earth, and they prefer to take their own course, and act on their own agency; they would rather build themselves up than the kingdom of God. The consequence is, it will soon be taken from the Gentile nations, and it will not be long before the judgments of God are abroad among them, and those bitter branches will be taken off the tree.
Now there is no personage, or subject, or work upon the face of the whole earth, but what is more popular than the Lord, and His Gospel, and kingdom; His name is dishonored and blasphemed, with impunity by nearly all the inhabitants of the earth and in the midst of every nation under heaven, but the day is nigh at hand when He will make bare His arm of power, and show the world that there is a God in Israel, who will no longer bear the blasphemies of the wicked without bringing them to judgment, but He will send forth those angels, those messengers who dwell in the presence of God, who are waiting with their sharp sickles in their hands to reap down the earth; but this will not be until the Gospel has been fully offered to the Gentiles; then the bitter branches will be broken off.
This kingdom will go forward, for the Lord God has decreed it, and Zion will arise and be adorned with beauty and power, and true refinement, in light and knowledge, and in every good gift that will prepare the minds of men for the Society of their Heavenly Father and of celestial beings. These lessons have got to be given, and we have got to learn them, and we have got to bring ourselves to the celestial law of God; we have to be quickened by the Spirit and power of the kingdom of God and its righteousness, that we may be prepared to carry out the purposes of the Lord; then this kingdom will be borne to the house of Israel, and they will receive it.
The door has already been unlocked to the Lamanites in these mountains, and they will begin to embrace the Gospel and the records of their fathers, and their chiefs will be filled with the Spirit and power of God, and they will rise up in their strength, and a nation will be born in a day, because they are of the seed of Abraham, and God has promised to bless the descendants of Abraham, and they will be saved with the house of Israel, for the Lord has spoken it, and made those promises unto them through their fathers.
Again, here are the ten tribes of Israel, we know nothing about them only what the Lord has said by His Prophets. There are Prophets among them, and by and by they will come along, and they will smite the rocks, and the mountains of ice will flow down at their presence, and a high way will be cast up before them, and they will come to Zion, receive their endowments, and be crowned under the hands of the children of Ephraim, and there are persons before me in this assembly today, who will assist to give them their endowments. They will receive their blessings and endowments, from under the children of Ephraim, who are the firstfruits of the kingdom of God in this dispensation, and the men will have to be ordained and receive their Priesthood and endowments in the land of Zion, according to the revelations of God.”(Journal of Discourses, 4:231-32)
Woodruff also noted that “President Young said he herd Joseph Smith say that the Ten Tribes of Israel were on a Portion of Land separated from this Earth.” (Wilford Woodruff’s Journal, Vol. 6, p.363, September 8, 1867).
Orson Hyde declared that the gospel had been preached to the world, and that the “saints” were being gathered to Utah, to escape it:
“These missionaries and labourers are now called home. The Lord says, ‘It is enough.’ ‘Come out of her, my people,’ is now the voice of God to his servants in every land and nation. The vials of his wrath cannot be poured out until you, like Lot, flee from the countries doomed to feel the vengeance of God. To you, my faithful brethren abroad, the Spirit of Christ has often whispered, during the last six months, ‘Go home—go home.’ Your guardian angels have said it to you in dreams and in visions, and we expect to see you come. Scores have already arrived. God bless them and you too, if you listen to the whisperings of that voice that speaks truth to the heart.
“What now remains to be done? Your testimony is borne—your words have gone into all the earth. Read in the Book of Covenants, page 102, and you will find the answer in part—‘After your testimony cometh wrath and indignation upon the people; for after your testimony cometh the testimony of earthquakes, that shall cause groanings in the midst of her; and men shall fall upon the ground and shall not be able to stand. And also cometh the testimony of the voice of thunderings, and the voice of lightnings, and the voice of tempests, and the voice of the waves of the sea heaving themselves beyond their bounds; and all things shall be in commotion; and surely men’s hearts shall fail them, for fear shall come upon all. people,’&c.
“Again, the sign gives in the Book of Mormon, showing when the times of the Gentiles shall be fulfilled and they abandoned to the judgments and wrath of Almighty God, and showing also when the covenants of the Father with the house of Israel shall be fulfilled, is this important declaration—‘I will take the fulness of my Gospel from among the Gentiles,’&c. It might be considered treason to quote further. With our Elders and missionaries comes the fulness of the Gospel from among the Gentiles, who, like the leaky ship, are abandoned to the mercy of the winds and the waves.” (Journal of Discourses, Vol. 6, p.16)
Why does Orson Hyde speak of treason? Because they believed that the United States was to be broken up and Brigham Young would be installed as President (Journal of Discourses, Vol. 5, p.219). In 1857, Wilford Woodruff records Brigham Young saying about then President Buchanan, “I should not wonder if we heard he was dead soon” (Wilford Woodruff Journal,Vol. 5, p. 72).
By the end of 1857, Brigham Young and the Mormons could “foresee” only the sure and swift destruction of the United States. In an address to the Legislative Council Young declares,
“When Our Fathers set in solumn Convention upon the subject of our Declaration of Independance they knew well that their Cause was just. Yet it required the strongest talent and argumet and language was exherted to bring that august body of senators to agree as a unit in putting their names to that Sacred instrumet. The speech of Sir Patrick Henry was a masterly Effort of talent & oritory upon that solumn occasion.
It does not require any argumet with this body of men to Convince them what Course to persue. What Causes this difference? They were inspired by the Lord to step forth to esstablish an Independant Government in America, but this body of Men [the Mormons] are far more inspired by the same God to esstablish the Kingdom of God upon the Earth and lay a foundation for the Liberty and salvation of our Children and to lift up a Standard for the oppressed of all nations. Our path is marked out as plain to our view as is our broad street or the missippi River to the natural Eye.
The Same God who inspired our Fathers to Esstablish a Free government said through the prophet Joseph Smith that if ever the Constitution of the United States or its principles were ever preserved it would have to be done by the Church of Jesus Christ of Latter Day Saints even the servants of God Holding the Holy priesthood. That day has now Come & the day is dawning when we are Called to act. The Same God who has destroyed two Nations who have dwelt upon this Continent because of their iniquity, has also said that all other Nations who should occupy this Continent when they were ripened in iniquity should in like manner be Cut off from the earth and not left to pollute the Land of Joseph or the Land of Zion. I do not know what Els our Nation can do in order to fill up their Cup of iniquity than what they have done and are doing. I do not know of any other key [p.142] the United States Can turn to seal fast their Condemnation than the Exertions which they are makeing to destroy the Saints of God for their religion. I am in For the measure because it is right.” (Wilford Woodruff’s Journal, Vol. 5, p. 141-142, emphasis mine).
Wilford Woodruff referred to himself as a “Prophetic Historian”(Journal, Vol. 5:615), and at the end of 1857 declares,
“Eighteen hundred and fifty Seven has past and gone to return no more forever. It has borne its report to heaven of all men and Nations. It has been an important year to Zion and the world. 1857 will be the year on histories page which will be dated the Commencement of the downfall of the United States For it is during this year that they have entered the field as the open Enemies & persecuters of the saints of the Most High god and have sent an Armey of 2,500 men 1,000 miles for the purpose of laying a foundation for the destruction of the Church of Jesus Christ of Latter Day Saints called Mormons who have setled in the great Bason of North America Called Utah Territory of the State of Deserett. Here is esstablished the kingdom of God as Daniel saw it by vision, and the people of the United States are Determined to destroy the kingdom of God from off the Earth. For these things the Judgments of God will now begin to rest more fully upon that Nation and will be increased upon them year by year untill they are broaken up and wasted away from under Heaven and Cease to become a Nation. And this Calamity will begin to Come spedily [speedily] upon them. And they will be visited with thunder, lightning, storm, whirl winds Earthquakes floods, pestilence plagues, war and Devouring fire and the wicked will slay the wicked untill the Nation is wasted away and broaken up.” (Wilford Woodruff’s Journal, Vol. 5, p. 145, emphasis mine).
Such were the sentiments of Mormon “prophets” about the Nation of America. In his first entry for 1858 Woodruff writes “that they know not the thoughts of the Lord neither understand they his ways” and pens this prophecy,
“…Prepare yourself O Land of America for the judgments of the God of Heaven await you and are nigh even at your doors. For the Lord hath looked down from his Holy habitation and hath beheld all your wickedness and abomination and all the Evil designs of your hearts and all your secrets plans for the destruction of the Saints of the Most High. For all these things God will bring you into Judgment and He will require the stewardship at the Hands of the President of the United States and at the Hands of the Senators, and Representatives, and Govornors, and Judges, and all the Rulers of the Land will all be held responsible for the use they make of the liberties & blessings put into their hands and the whole people of the Land who Elect the officers of Government will be held responsible for the conduct of those officers as well as their own Conduct in their dealings with the Church and kingdom of God upon the Earth.Let us watch the signs of the times of 1858 and we shall find that the Lord will soon Come out of his hiding place and in his fury he will vex the Nation and in his hot displeasure he will begin to Cut off the wicked and unjust stewards and appoint them their portion with hypocrites and unbelievers. Let the Saints of God prepare for that which is to come”. (Wilford Woodruff’s Journal, Vol. 5, p. 151, January 1, 1858, emphasis mine).
 Remarks delivered on February 14, 1835, Kirtland Council Minute Book, LDS Archives.
 Parley P. Pratt, Mormonism Unveiled, pages 14-16.
 Wilford Woodruff’s Journal, July 28, 1847.
 An example of this is Smith’s comments about the Kirtland Safety Society and the city of Kirtland, Ohio:
“I also herd President Joseph Smith jr. declare in the presence of F Williams, D. Whitmer, S. Smith, W. Parrish, & others in the Deposit Office that he had receieved that morning the Word of the Lord upon the Subject of the Kirtland Safety Society. He was alone in a room by himself & he had not ownly the voice of the Spirit upon the Subject but even an audable voice. He did not tell us at that time what the LORD said upon the subject but remarked that if we would give heed to the Commandments the Lord had given this morning all would be well. May the Lord bless Brother Joseph with all the Saints & support the above named institution & Protect it so that every weapen formed against it may be broaken & come to nought while the Kirtland Safety Society shall become the greatest of all institutions on EARTH.”(Wilford Woodruff’s Journal, Vol. 1, 1833–1840, p.120, January 6, 1837)
“But by January 23, the Safety Society stopped redeeming its notes for specie, or hard-money. During its brief operation,
“Brigham [Young] was reported to have deposited marked script in the bank and was shocked several days later to receive one of his marked notes as part of a commercial transaction. He apparently thought that banks simply stored deposits and that because [his] notes were circulating, something dishonest was going on in the bank.” (Chartering the Kirtland Bank, by Dale W. Adams, BYU Studies, Vol. 23, No. 4, 1983).
There obviously was, and regardless of who was to blame, bad judgement on Smith’s part, led to the Kirtland Safety Society’s demise:
“The founders of the bank must have known they were skating on very thin legal ice when they began to issue script without either a state bank charter or at least a corporate charter that might be loosely interpreted as authorizing circulation of company debt notes.” (ibid, page 477)
By April, Smith was still hoping for an positive outcome, according to Woodruff, and made this boast,
“President Hiram Smith followed Joseph with many useful remarks. He also was Clothed with much of the spirit of God. Joseph desired us to give heed to his words & teaching this once & be wise that Zion & her stakes might spedily be redeemed. He instructed us to be sure & ask those that enter the Kingdom to send up their wise men to Kirtland with there money to counsel with the presidency & purchase an interitance before they move their families or bring the poor to the places of gathering for to suffer. Also that we must keep in view the institution of the Kirtland Safety Society & if the Elders of Israel would be faithful & do what was in their power this once Kirtland should spedily be redeemed & become a strong hold not be thrown down.” (Wilford Woodruff’s Journal, Vol. 1, 1833–1840, p.134, April 6, 1837)
But just three days later, Smith was obviously angered by the “saints” lack of faith in his bad decision. But this only strengthened Woodruff’s belief in Smith’s prophetic abilities,
“Sidney Closed and Joseph arose & like the lion of the tribe of JUDAH he poured out his Soul in the midst of the Congregation of the Saints. But who can find languague to write his words & teachings as with an iron pen in a rock that they may stand for future generation to look upon? A fountain of knowledge rolled from his mouth to the people which was the word of God. Yea in the name of God he proclaimed that Severe Judgment awaited those Characters that professed to be his friends & friends to humanity & the Kirtland Safety Society But had turned tritors & opposed the Currency & its friends which has given power into the hands of the enemy & oppressed the poor Saints. Such have become Covenant Breakers for which they will feel the wrath of God as true as Joseph is a prophet.
“Joseph uttered the feelings of his Soul in pain while viewing the poverty & afflictions of Ephraim or the Saints in Kirtland at least that fals brethren should be whited walls & bring perrils upon the Saints. Joseph is as a father to Ephraim & to all Israel in these last days. He mourns because of unbelief & the negligence manifest with many who have receieved the gospel in obeying the commands of God. He fears lest but few be left to receieve an inheritance. There is not a greater man than Joseph [p.139] standing in this generation. The gentiles look upon him & he is to them like bed of Gold conceled from human view. They know not his principle, his spirit, his wisdom, virtue, phylanthropy, nor his calling. His mind like Enochs swells wide as eternity. Nothing short of a God can comprehend his Soul.”(Wilford Woodruff’s Journal, Vol. 1, 1833–1840, p.138 April 9, 1837)
Another interesting “prophecy” by Smith, but unrelated to Kirtland, had to do with the Relief Society and Nauvoo. Again, if Smith had seen the demise of Nauvoo in August 1842, why did he ‘prophecy’ this just a few months before that?
“I now deliver it as a prophecy that before ten years shall roll round, the queens of the earth shall come and pay their respects to this Society – they shall come with their millions and shall contribute of their abundance for the relief of the poor – If you will be pure, nothing can hinder it.” (A Record of the Organization, and Proceedings of the Female Relief Society of Nauvoo, Illinois, 1842-44, April 28, 1842)
For more folklore about Mormon Prophets and the Salt Lake Valley, see: Post Mortal Appearances of Joseph Smith, by Sharon Lindbloom.
Brigham Young’s “vision” of Ensign Peak has been claimed to have been a “secret” that Young didn’t let on about (one of those scenarios that F.A.I.R. mentions). In his excellent article, A Banner is Unfurled, by Ronald W. Walker, he explains,
“As the pioneer party traveled into the Great Plains, led by Young and the other main leaders, members were anxious about where they were going. Where was the gospel flag to be lifted? While leaders had bandied about such places as Oregon, California, Texas, and Vancouver Island, by 1846 they had fixed their eyes on the Great Basin interior, most specifically the Bear River, Salt Lake, or Utah Lake valleys. Each of these valleys answered the requirements of Young’s earlier statements about settling in the West’s “beautiful” but “barren” hills or his still more revealing passage of placing the gospel flag above a “perfect Sea of water.” But during the final stage of the trip, Young had still not named the precise place. As he told his brother, Lorenzo, who was worried by Brigham’s poor health and his failure to declare a destination: “Brother Lorenzo, when we reach the end of our journey I shall know it; AND I DON’T KNOW IT.”
Several of the pioneers thought Young’s indecision lay with his inner or spiritual seeking. “Brigham Young did not tell us whither he was leading us,” said one. “Perhaps he did not know it himself. He confined himself to telling us that God, in a vision, had caused him to see the spot where we were to stop.” Churchman Erastus Snow, also along on the pioneer trip, gave the same report. “Said the Prophet Brigham [to the camp]–`I have seen it [the promised location], I have seen it, in vision, and when my natural eyes behold it, I shall know it.'”
Young was looking for Ensign Peak, or at least this is what Mormon believers would later claim. After visiting Utah in 1866 and interviewing Brigham Young, British author and critic William Hepworth Dixon said that this was the report he had heard from the prophet himself. “Brigham Young tells me,” he wrote, that when coming over the mountains, in search of a new home for his people, he saw in a vision of the night, an angel standing on a conical hill, pointing to a spot of ground on which the new Temple must be built. Coming down into this basin of Salt Lake, he first sought for the cone which he had seen in his dream; and when he had found it, he noticed a stream of fresh hill-water flowing at its base, which he called the City Creek.
If Young failed to record such a “vision of the night” in his own records, there is evidence of his spiritual groping about where to settle. By early July 1847, perhaps as the result of their interview with mountaineer Jim Bridger, Young and the Mormon leadership increasingly looked on the Salt Lake Valley as the place for their settlement. But Young wanted confirmation. His own diary tells of his first view of the valley from Big Mountain. Turning the carriage in which he was riding to see the vista to the west, he felt “the spirit of light” resting on him and hovering “over the valley.” “I felt that there the Saints would find protection and safety.” (Dialogue, Vol.26, No.4, p.78, Winter 1993, emphasis mine).
Though we have no contemporary evidence of a “vision”, or Smith or an angel appearing to Brigham Young, Wilford Woodruff mentions Young’s “vision” of Ensign Peak on “Pioneer Day” in 1888, found in: Brian Stuy, Collected DiscoursesVol. 1, p. 165. Also, George Albert Smith mentions it in 1927, found in: Conference Report, April 1927, p.86.
 B. H. Roberts, New Witnesses for God, Vol.1, Ch.22, p. 303
 A Lecture Delivered by Elder Andrew Jenson before the Students’ Society, in the Social Hall, Salt Lake City, Friday Evening, January 16, 1891. Brian Stuy, Collected Discourses Vol.2, p. 161.
 Conference Report, April 1916, p.66