Gospel Tangents Podcast

In our final conversation with Dan and Ann Hatch of Christ’s Church, we’ll get into whether they accept black Church members. Do they ordain blacks? (Many fundamentalists reject the 1978 revelation on priesthood from Spencer W Kimball in the mainstream LDS Church.) We’ll also discuss why outsiders can’t attend priesthood meetings, solemn assemblies, and other topics. https://youtu.be/K3btHzokc2M Don’t miss our other conversations with Ann & Dan: https://gospeltangents.com/people/ann-hatch/ Copyright © 2025 Gospel Tangents All Rights Reserved Unique Insights from Temple President Dan and Matron Ann Hatch Recently, we had the privilege of speaking with Dan and Ann Hatch, the Temple President and Matron for Christ’s Church Temple, to delve into the distinctive beliefs and practices of their church. While sharing some common roots, Christ Church operates with several notable differences that offer a fascinating look into their unique path. Here are some key insights from our conversation: A Stricter Word of Wisdom One of the most immediate distinctions discussed was Christ Church’s stricter interpretation of the Word of Wisdom compared to the LDS Church. While they adhere to the same principles found in Doctrine and Covenants Section 89, their understanding goes further. Members are expected to abstain from cocoa-containing products (chocolate) and swine flesh (pork). This specific interpretation of avoiding chocolate was formally established in 1992, following a direct inquiry in a Q&A session with the Prophet, who received a revelation on the spot confirming the prohibition. This means no chocolate bars, no chocolate ice cream, and no bacon. Herbal teas are permissible, unlike coffee and Postum. Even cold caffeinated drinks like Coke and Pepsi are not preferred, with caffeine generally interpreted as part of the “hot drinks” prohibition. The change had a significant impact on members, with one anecdotal story highlighting a mother’s decision to wait until after Christmas to be baptized so she could enjoy one last chocolate orange. Expanded Articles of Faith and Inspired Hymns Christ Church has its own set of 22 Articles of Faith, which are an expanded and customized version, having gone through three revisions via revelation. These articles are more detailed and align with their Temple recommend questions, of which there are 24 or 25. Notably, their first Article of Faith states: “We believe in God the Eternal Father the literal father of both our body and our spirit who as Michael Adam created this world on our behalf we believe Jesus Christ The Offspring of God the Father and Mary who lived without committing sin and willingly provided atonement for the sins of the world in the Garden of Gethsemane finally giving his life up upon the cross we believe in the Holy Ghost the third member of the godhead the witness and testator who lived upon the Earth at the head of this this dispensation”. The reference to “the head of this dispensation” refers to Joseph Smith. In addition to customized Articles of Faith, Christ’s Church boasts a unique collection of over 230 inspired songs. Their own composer, Gloria, began writing music and songs around 1975-1976 under the direction of Rulon, a former leader. These songs are considered “totally in the spirit and completely 100% inspired”. Originally called “Paquin hymns,” they are now known as “Songs of Zion” and are in the process of being published in a hardbound hymnal. While they have their own hymns, they also use the LDS hymnal and occasionally sing songs from the Apostolic United Brethren (AUB) hymnal. There’s also hope to incorporate some of Eliza R. Snow’s poems and songs into their new book. Distinct Temple and Meeting Practices When it comes to temple attendance and church gatherings, Christ Church has specific requirements: Temple Recommends: Temple recommends for Christ Church Temple expire every six months. Solemn Assemblies: These gatherings are distinct from General Conferences, requiring a higher standard of worthiness to attend. While general conferences might be open to non-members or those not living a certain standard, solemn assemblies require a “solemn assembly recommend” and are only open to members and serious investigators who are actively progressing towards baptism. Non-members have been permitted at General Meetings in the past, but not Solemn Assemblies. Priesthood Meetings: Unlike some other branches of Mormonism, Christ Church does not allow non-members to attend priesthood meetings. This is primarily because discussions often involve sensitive “sacred things” or “our business” that are not intended for outside ears, especially given past instances where non-members shared private discussions externally. In contrast, non-members are invited and welcome to attend Relief Society meetings. During priesthood meetings, particularly on Temple weekends, quorums, including the Quorum of the Twelve, meet to discuss reports, missionary efforts, and ways to help members globally. Priesthood, Patriarchs, and Inclusivity Patriarchs: In Christ Church, Patriarchs play a significant role beyond giving patriarchal blessings. They are typically heads of families and have the authority to perform ordinances of repentance and forgiveness, which can include directing an individual to be re-baptized. Notably, families of Patriarchs do not always need a temple recommend from the temple president. Christ’s Church believes in having seven Patriarchs, which is distinct from the Council of Friends structure in the AUB, though members can hold positions in both the Quorum of the Twelve and as a Patriarch. Aaronic Priesthood: While typically associated with youth, adults can also hold positions in the Aaronic Priesthood if they haven’t advanced to the Melchizedek Priesthood. Children can be ordained to the office of Deacon as young as eight, with others advancing to Teacher by ten and Priest by 12 or 13-14, though ordination is based on a father’s recommendation, not an automatic process. Ordain Blacks? Black Members: Christ Church affirms that black members can be baptized and can attend the temple to perform baptisms for the dead. Ordination to the priesthood is not automatic but is by revelation and not based on a person’s race or color. Some men, regardless of race, may remain in the Aaronic priesthood for years before being ordained to the Melchizedek Priesthood, as this advancement is also determined by revelation. The church does not consider race a “pillar” of their religion; revelation is their guiding principle. Polygamy: While polygamy is acknowledged as a “tenet” of their religion, it is not considered a pillar that members must live. Members have the agency to choose not to live polygamy and can still maintain full membership and access to temple ordinances. Continuous Revelation: This is emphasized as the foremost pillar that guides and directs Christ’s Church. What are your thoughts about Christ’s Church? Copyright © 2024 Gospel Tangents All Rights Reserved

Joseph Smith’s arrest for treason in having the Nauvoo Expositor destroyed led to his death. He didn’t use habeas corpus to get out of this jam, and it cost him his life. Dr John Turner shares his reactions to Joseph’s life. Check out our conversation… https://youtu.be/pcN0sdqR0ws Don’t miss our other conversations with John: https://gospeltangents.com/people/john-turner/ Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission. Recklessness, Revelation, and the Power of Habeas Corpus Joseph Smith, a towering figure in American religious history, saw his life come to a dramatic and tragic end in June 1844. As discussed in this conversation with John Turner, author of “Joseph Smith: The Rise and Fall of an American Prophet,” the events leading up to his death reveal a complex interplay of political tension, legal maneuverings, and personal choices. A Provocative Path to Disaster The final six months of Joseph Smith’s life were marked by increasingly provocative and reckless actions. He engaged in unnecessary fights, denouncing and antagonizing men from the stand during meetings, almost as if “inviting opposition.” His rhetoric and one-on-one conversations with dissenters were “incautious.” While he was under an “incredible amount of stress” due to fears of enemies and potential execution, this stress often led him to respond in unconstructive ways. A key event was the destruction of the Nauvoo Expositor newspaper in May 1844. This act made him vulnerable to his enemies. While some historians like Michael Quinn have suggested the Council of Fifty minutes and negotiations with foreign nations were a bigger concern than polygamy charges in the Expositor, Joseph and his allies used “salty language” for various objections to the paper, including theological innovations, accumulation of political power, and polygamy. It wasn’t a single issue, and despite opponents like William Law finding it difficult to break with Joseph, his incendiary behavior prevented reconciliation. Fateful Return to Nauvoo When Governor Thomas Ford of Illinois sent a posse to arrest Joseph Smith in June 1844, Joseph initially fled across the Mississippi River, contemplating leaving Nauvoo and reuniting with his wife, Emma, elsewhere. He had a history of evading arrest. However, he ultimately chose to return to Nauvoo and go to Carthage to face charges related to the Nauvoo Expositor‘s destruction. Later sources sometimes blame individuals, like Emma, for convincing him to return, not wanting him to abandon her and the family. However, a contemporary letter from Vilate Kimble states that Joseph “sought the will of the Lord and God told him to return.” This indicates Joseph believed his decision to return was a revelation. The Power and Peril of Habeas Corpus Joseph Smith’s experience with legal challenges, particularly his use of habeas corpus, is a significant aspect of his later life. Habeas corpus is a legal mechanism that gives an arrested individual an opportunity for a hearing on the legality of their arrest at the earliest stage of the process. Early, Legitimate Use:Joseph used habeas corpuseffectively to avoid arrest on Missouri charges. For example, when attempts were made to extradite him to Missouri starting around 1841 or 1842, he requested and was granted a writ of habeas corpus from a state judge. Stephen Douglas reportedly heard one such case and freed Joseph, ruling the arrest warrant invalid. This demonstrates how the power was “supposed to work.” Nauvoo’s Enhanced Powers:In 1842, the Nauvoo City Council began passing statutes that significantly enhanced its ability to issue writs of habeas corpus, aiming to protect Joseph Smith and other residents from arrest on anycharge – whether internal Nauvoo law, state law, or more serious offenses. Nauvoo’s own municipal court, over which Joseph, as mayor, could preside, would rule on the legality of his arrest. This made it “really easy for him to get off” and “justifiably made everybody angry.” Systemic Weakness:While this abuse of power was problematic, it doesn’t justify the anti-Mormon mob violence. The irony is that when Joseph didsubmit to arrest, a mob killed him, highlighting the “weakness of the legal and political system in Illinois in the early 1840s.” Ideally, a state court should have been able to challenge and invalidate Nauvoo’s claimed enhanced habeas corpus power, but this legal challenge never fully played out. Prophet, Scoundrel, or Both? John Turner’s overall impression of Joseph Smith is that of “a bit of both” – prophet and scoundrel. As a “religion maker and the forger of a tradition,” there is “a lot to admire,” and Turner personally enjoys elements of Joseph’s personality and finds many of his ideas “arresting.” However, Joseph also exhibited “significant flaws,” sometimes treating close associates like Orson and Parley Pratt or Martin Harris with callousness and cruelty. Turner also expresses “serious reservations about the way that Joseph pursued plural marriage” and the treatment of individuals involved. While Joseph could be hospitable and charitable, he also had what Turner describes as “a touch of what I’d call megalomania” concerning his role in the grand order of things, his ability to pursue it, and his imperviousness to risk and danger. Turner generally avoids psychoanalyzing Joseph, noting the difficulty for historians to do so. Ultimately, Joseph Smith remains a figure of immense historical importance, whose actions, choices, and the turbulent context of his time continue to be a subject of fascination and study. How do you view Joseph Smith?   Don’t miss our other conversations with John: https://gospeltangents.com/people/john-turner/ Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission

We’re diving into Nauvoo polygamy & Joseph Smith’s many wives. How often did he have sexual relations with his wives? Was it less frequent than many think? John Turner attempts to answer. Check out our conversation… https://youtu.be/1S-ZRA7kFcQ Don’t miss our other conversations with John: https://gospeltangents.com/people/john-turner/ Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission Insights into Joseph Smith’s Controversial Practice The Nauvoo period (1839-1844) in the history of the Latter-day Saints is a fascinating and often controversial chapter, particularly concerning the practice of plural marriage, or polygamy, by Joseph Smith. Historian John Turner, author of the acclaimed biography “Joseph Smith: The Rise and Fall of American Prophet,” sheds light on this complex topic. Nauvoo: A New Beginning and an Acceleration of Vision Following Joseph Smith’s escape from jail in Missouri, the Latter-day Saints established a new community in Nauvoo, Illinois. The choice of Nauvoo was largely due to an individual named Isaac Galland, a land speculator who had extensive land holdings on both sides of the Mississippi River in Nauvoo and Iowa. Galland was in contact with church leaders even while Joseph was imprisoned, making the possibility of purchasing these lands an early consideration. Upon arriving in Quincy, Illinois, Joseph Smith quickly pursued these land purchases, and Saints began to gather rapidly on both sides of the Mississippi. Despite facing opposition and being advised by opponents to spread out, Joseph Smith characteristically doubled or tripled down on his vision rather than backing down from setbacks. This resolve led to the quick establishment of Nauvoo, a community that by 1844 rivaled Chicago as the largest city in Illinois. Far from an interruption, Nauvoo represented an “acceleration of Joseph’s vision” in the years after 1839. The Astonishing Pace of Plural Marriages It is in this rapidly growing and centralizing community that Joseph Smith’s plural marriage practice truly took off. John Turner noted that the pace of Joseph’s marriages was “astonishing,” with him reportedly taking a dozen wives in 1842 alone. While “monogamy affirmers” or “polygamy skeptics” contend that these events did not occur, most scholars, including John Turner and Larry Foster, agree that the evidence for Joseph Smith’s practice of polygamy is “overwhelming”. The Evidence: What Do We Know? While it is difficult to precisely date exact timelines or get directly inside Joseph Smith’s mind to understand his intentions, there is substantial evidence regarding his polygamous activities. Joseph Smith took pains to keep his plural marriages quiet. However, information comes from: Contemporary Accounts:The William Clayton Journalis described as a “fantastic and extensive contemporary account” that is considered reliable, aligning with other early 1840s sources. Journals kept by Willard Richards and Brigham Young also provide corroborating information. Affidavits and Testimony:Numerous affidavits about Joseph’s plural marriages exist, including very late sources like the Temple Lot testimonyfrom a number of his wives and other individuals. Even though the church had a particular purpose in affirming Joseph’s polygamy in this legal conflict, testimonies from women like Emily Dow Partridge were “not flattering for Joseph Smith,” making it unlikely the church fabricated them. According to Turner, it’s an “open and shut case” that Joseph Smith practiced polygamy. Theological Motivations: Getting “All That You Can” Joseph Smith himself did not explicitly articulate a singular reason for the exact number of women he married. However, contextually, and based on what other early Latter-day Saints said about plural marriage during these years, it appears that Joseph connected “the size of an individual’s family on earth to the extent of his heavenly glory”. This theological motivation led him to pursue additional plural marriages “assiduously” and at times, “recklessly,” to “get all that you can” as he explained to William Clayton. This rationale explains why he was sealed to such a “diversity of women” – very young women, older women, married women, and single women. Joseph’s approach was not to quietly or secretively be sealed to just two or three women, but to continually pursue additional plural marriages, even after the practice became a public controversy in the summer of 1842. Turner notes that Joseph “just was not his approach” to keep his head down or make fewer waves, often demonstrating a “lack of caution and prudence” in his activities toward the end of his life. The Question of Sexual Relations and Consummation A frequently asked question concerns the frequency of sexual relations in these plural marriages. It’s crucial to distinguish between what can be documented and what is a reasonable supposition. Documented Consummation:Some of Joseph Smith’s plural marriages were indeed consummated. For example, concerning what was likely his first plural marriage to Louisa Beaman (Fanny Alger is not counted as a plural wife but rather a “dirty, nasty, filthy affair or scrape”), Joseph Bates Noble’s testimony indicates that he saw Joseph and Louisa go into a house and implies consummation. A “number of plural wives” also stated that their marriages were consummated. However, it is not known if all marriages were consummated. Uncertainty in Some Cases:There’s no definitive information for all marriages, especially those to already married women or very young women like Helen Mar Kimball, who was 13. While it was an idea in 1850s Utah that men could take girls as young as 12 or 13 as wives, Brigham Young often advised men to wait a few years after the ceremony before consummating the marriage. Supposition of Infrequent Sex:A “reasonable supposition” or conclusion is that, as a general rule, there was at most infrequent sexin these plural marriages. This is primarily because, as far as is known, the plural marriages did not produce children, despite Joseph Smith being fertile and having children with Emma through the time of his death. If there was a lot of sex, one would expect children, and the alternative — that pregnancies were aborted — doesn’t seem likely. It’s even possible Joseph consummated some sealings once and then had little to do with the women again, as he lacked time for ongoing relationships with most. This hypothesis that sex was infrequent suggests that plural marriage was not solely about Joseph’s sex drive. While he may have had sincere theological motivations, this does not absolve him of “behaving inappropriately in many instances” towards women, their families, and his associates, whose wives he sometimes pursued. The topic, like Joseph Smith himself, tends to be polarizing, with some viewing it as “nothing” and others as “everything,” but the evidence suggests a more nuanced reality. The intricacies of Joseph Smith’s polygamy remain a subject of ongoing historical inquiry, with scholars striving to understand the motivations and realities behind this controversial practice, often limited by available information. Comments? Don’t miss our other conversations with John: https://gospeltangents.com/people/john-turner/ Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission

The origins of polygamy are murky. Was there an 1831 revelation on the topic? What was the nature of the Fanny Alger relationship? We’ll also discuss Zion’s Camp, and Joseph Smith’s dog, Old Major, who caused some issues with the troops. How did Liberty Jail affect Joseph Smith & the Church? John Turner tackles these questions. Check out our conversation… https://youtu.be/v9171F-vXok Don’t miss our other conversations with John: https://gospeltangents.com/people/john-turner/ Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission Peering into Joseph Smith’s Story We recently had the privilege of delving into the life of Joseph Smith with John Turner, author of the compelling biography, Joseph Smith: The Rise and Fall of an American Prophet. The conversation unpacked some of the most intriguing and lesser-known episodes from Smith’s early life, providing valuable context and challenging common narratives. Nuances of the Fanny Alger Controversy One of the topics we explored was the Fanny Alger controversy. While historical sources on this episode are often late or secondhand, making it difficult to write about with confidence, John Turner found persuasive arguments that date Fanny Alger’s relationship with Joseph Smith to shortly before she left Kirtland in August or September of 1836. Interestingly, there’s been discussion about whether this was an “adoptive sealing.” However, John said it’s considered unlikely to have been an adoptive sealing because Joseph Smith had not yet fully articulated or developed his understanding of sealing at that time. Oliver Cowdery, a key figure in the early church, certainly didn’t view it as such, remaining “very angry about it in early 1838.” Instead, it is most likely to have been “some sort of intimate relationship” that was disturbing to both Oliver Cowdery and Emma Smith. He said It is also considered unlikely to have been a plural marriage. It’s worth noting that while sexual impropriety allegations were common against new religious movements, the Fanny Alger controversy, though a “live issue within the church for several years,” did not particularly resonate with the church’s external critics at the time in the context of plural marriage or polygamy. In fact, the Church’s 1835 Declaration on Marriage emphasized monogamy as the standard. Zion’s Camp and the Tale of “Old Major” Moving to 1834, we discussed Zion’s Camp, Joseph Smith’s march to Missouri. While often seen as a significant event for its larger purposes, it also had its lighter — and more human — moments. One such detail involves “Old Major,” Joseph Smith’s dog. During the challenging and conflict-ridden trip, Old Major didn’t get along with another church member, Sylvester Smith (no relation to Joseph). The dog’s barking at night and potential attempts to bite Sylvester led to Sylvester speaking “rude things about Joseph Smith’s dog” and even wanting to shoot it. In a moment highlighting the “juvenile” but understandable “temper flared” nature of the trip, Joseph Smith reportedly threatened to shoot Sylvester Smith in response. This anecdote underscores that the participants of Zion’s Camp were “not all of one heart in mind.” Sylvester Smith later published a confession for opposing Joseph rudely, even managing to say the note was made “under duress.” From a broader perspective, while the spiritual purpose of Zion’s Camp — the redemption of Zion — ultimately failed, it was ironically a “very positive thing for many of those who were participants.” Despite Zion not being redeemed and the march stopping short of engaging enemies or reclaiming property, the majority of marchers found their faith strengthened. This was partly because, by accepting the call, they were “further entering into Joseph’s story,” experiencing “divine promises and chastening and failures” alongside him. Joseph Smith highly valued this loyalty, rewarding many participants with “blessings with church offices.” He viewed their decision to stick with him despite difficulties as a testament to their loyalty and friendship. The Enduring Trauma of Liberty Jail Finally, our conversation delved into a period often overlooked: Joseph Smith’s four months in Liberty Jail (late 1838 to early 1839). While it might seem like an interlude in Joseph’s kinetic life, John Turner emphasized its profound significance. These were “incredibly terrible months” for Joseph Smith. The jail was “squalid,” and he experienced a “very forlorn moment,” even feeling “abandoned by God.” Beyond the harsh conditions, Joseph faced a capital charge of treason. While we now know Missouri officials allowed him to escape, Joseph had to “contemplate with the horror of those four months and the possibility going forward that people in Missouri or elsewhere might want to arrest and execute him.” This traumatic experience had a lasting impact. John Turner suggested that Joseph’s actions in Nauvoo, particularly concerning “politics and the judicial system,” which often seemed “reckless, provocative, sometimes unwise,” were likely influenced by the trauma of Liberty Jail. Joseph’s strong desire not to be “dragged back to Missouri” or “imprisoned where he might be vulnerable to his enemies” in places like Missouri or Carthage later on, was a direct consequence of his time locked up and facing possible execution. These insights from John Turner’s work offer a nuanced and empathetic view into Joseph Smith’s life, highlighting both personal struggles and pivotal historical moments. To dive deeper, be sure to check out Joseph Smith: The Rise and Fall of an American Prophet!   Don’t miss our other conversations with John: https://gospeltangents.com/people/john-turner/ Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission

What does John Turner believe about the Golden Plates? Were they made of tin as Dan Vogel asserts? What about the First Vision controversy? Does John think Joseph was a pious fraud? Did Joseph take advantage of Martin Harris? John answers these and other question. Check out our conversation… Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission What Did Joseph Smith Really Have in that Box? Historian John Turner, author of Joseph Smith, The Rise and Fall of an American Prophet, delves into the enduring mystery surrounding Joseph Smith’s golden plates and the origins of the Book of Mormon. His insights offer a nuanced perspective, moving beyond simple pronouncements to a historian’s critical examination. The Golden Plates: A Historian’s Best Judgment When it comes to the golden plates, Turner makes a clear distinction between visionary experiences and material objects. While he acknowledges that understanding Joseph Smith’s visions is difficult as a historian, dealing with a physical claim like the golden plates is different. Turner’s “best judgment” as a historian is that Joseph Smith did not have actual golden plates. However, he strongly believes Joseph did engage in a “certain amount of subterfuge”. Joseph clearly possessed some sort of physical object which he would place in a box, heft around, and at times cover with a linen cloth. Others, including Emma Smith, witnessed an object that seemed like “thin sheets of metal under a linen cloth,” suggesting some form of metallic object. For Turner, the simplest explanation for a young man claiming to have a valuable object he can’t show to anyone else is that he doesn’t have it. This conclusion is also reinforced by his reading of the Book of Mormon as a 19th-century text, rather than an ancient record. If it’s a 19th-century text, golden plates aren’t necessary, making it “more likely” that the text “flows out of Joseph’s literary imagination”. Turner emphasizes that this critical examination is not meant to be disrespectful to faithful Latter-day Saints, but rather a serious approach to studying the tradition. The Search for Alternatives: Not Enough Evidence The question of what Joseph might have had in the box has led to various theories: Dan Vogelhas suggested the object might have been made of tin. Sonia Hazard, another scholar, theorizes that Joseph could have encountered printing plates, which served as an inspiration for the project and could have been the object in the box. However, Turner states that there is not enough evidence to support any of these alternative theories. While these are “suggestive possibilities,” he concludes, “we can’t know. So, I think we have to leave it as a bit of a mystery”. He also clarifies that for him, the “absence of evidence for any alternative explanation is [not] evidence for the faithful account”. Audacity Over Deception: The Book of Mormon Project Despite his view on the golden plates, Turner doesn’t primarily see Joseph Smith as a “fraud,” “deceiver,” or “impostor”. While he acknowledges an “element of deception that gets it off the ground,” his main takeaway from the Book of Mormon project is its utter improbability and audacity. Turner describes it as a “hairbrained scheme” that Joseph “pulls off”. He points out that it was “utterly unlikely” for a 21-year-old Joseph Smith, without formal education, to embark on such a project and publish a 600-page book. This remarkable literary success, while not a bestseller at the time, certainly had “serious legs”. Turner sees this as “an act of audacity” rather than primarily an “act of deception,” crediting Joseph Smith with this incredible literary production. Assessing Joseph’s Sincerity The question of Joseph Smith’s sincerity is complex. Turner generally tries to avoid weighing in on Joseph’s sincerity at any given moment, noting that it’s difficult to assess even for people we interact with daily. He does, however, believe that Joseph was a “sincere Christian” in the sense that his family had been seeking a context to “encounter to know and be saved by Jesus Christ”. Joseph was familiar with the Bible and prayed sincerely. Ultimately, Turner concludes that “Joseph believes in the vision that the Book of Mormon and his other texts articulate”. The Complicated Relationship with Martin Harris Martin Harris was instrumental in the Book of Mormon’s publication, even mortgaging his farm to bankroll it. Turner notes that Harris was “desperate to believe” in the golden plates and Joseph, being “very primed to believe” and looking for a new direction in his life. In the end, Harris reportedly felt he “gotten what he was looking for” and did not think Joseph had deceived or swindled him. However, Turner finds Joseph’s treatment of Martin “troubling” in certain ways. He believes Joseph applied “ecclesiastical pressure to get a wavering Martin Harris over the line to bankroll or guarantee the book publication”. Furthermore, in early 1830, Joseph appeared “a little bit callous toward Harris,” being “reluctant to split profits from the book sales with him” and seeming to “cut him out of the potential Canadian copyright sale”. Turner describes Joseph’s treatment of Harris as “a little bit on the shabby side”. The Early Polygamy Question The discussion also briefly touched upon a possible 1831 polygamy revelation related to elders marrying Native Americans on the Missouri border, as suggested by a later account from William Phelps. Turner, however, states he does “not put too much stock in that” and does not believe there is “solid evidence for Joseph having had a revelation on plural marriage in the 1830s“. He notes that a critic from that period, Ezra Booth, who wrote scathing letters after becoming disillusioned with Joseph, made no mention of polygamy, which Turner believes would have been “good fuel for Booth’s criticism” had it existed. John Turner’s approach invites a deeper, more analytical engagement with the history of Joseph Smith and the Latter-day Saint tradition, encouraging readers to consider the complexities and human elements behind the narratives. Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission

Fawn Brodie, Richard Bushman, and Dan Vogel have the 3 most popular biographies on Joseph Smith prior to John Turner’s latest. Which is best? John will answer that and we’ll discuss the First Vision anachronisms. Check out our conversation… https://youtu.be/BOTVrDQJGbc Don’t miss our other conversations with John: https://gospeltangents.com/people/john-turner/ Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission Landscape of Joseph Smith Biographies John Turner is author of “Joseph Smith: The Rise and Fall of an American Prophet. Dr. Turner’s book enters a field rich with extensive scholarship. He notes that the main biographies over the years include Fawn Brodie’s “No Man Knows My History,” Richard Bushman’s “Rough Stone Rolling,” and works by Dan Vogel,[1] Richard Van Wagoner,[2] and Martha Bradley.[3] Fawn Brodie’s “No Man Knows My History”: Published in 1945, Brodie’s work is recognized for her “fantastic writing”and remarkable achievement given her limited access to sources available today. While now “out of date,”it was incredibly popular, with Richard Bushman himself acknowledging its enduring “perch” as a favorite among readers, perhaps due to Brodie’s skills as an English major and great writer. She was technically Mormon but very critical of Joseph Smith. Richard Bushman’s “Rough Stone Rolling”: Dr. Turner expresses “enormous admiration”for Richard Bushman as a person and scholar. Bushman’s biography “expertly contextualizes Joseph’s life in the culture of the early 19th century United States”and benefits from tremendous access to sources, though notably, it predates the availability of the Joseph Smith Papers. Over the last two decades, “Rough Stone Rolling” has become the “go-to biography for any scholar or seriously interested party in Joseph Smith.” Bushman’s work was seen as a more “faithful perspective” in contrast to Brodie’s critical stance. Dan Vogel’s Contributions: Dr. Turner highlights Dan Vogel as a “really diligent researcher”whose “Early Mormon Documents collection”[4] was an “essential resource for historians”before the Joseph Smith Papers. Vogel’s works, including “Joseph Smith, The Making of a Prophet” and “Charisma Under Pressure,” mark him as “one of the more significant historians of Mormonism” in this generation. While his books may not have achieved the wide readership of Brodie’s or Bushman’s, their scholarly value is undeniable. Dr. Turner clarifies that he didn’t write his biography because existing ones were “inadequate” or “stink.” Instead, he aimed to write a “different one” that might be “better or does justice to different parts of Joseph’s personality.” His approach involved immersing himself in the sources, particularly the Joseph Smith Papers volumes and website, and reading the latest scholarship, rather than directly positioning his work against others. He trusted there would be “room for my perspective from my position.” Unpacking Joseph Smith’s Early Life When discussing Joseph Smith’s early life, Dr. Turner notes a significant challenge: “we know very little” about the period before 1829. Scarcity of Sources: Most of what is known comes from a small number of sources, or at least only a few that detail events. Lucy Mack Smith’s Biography: While a “great source,”Lucy Mack Smith’s dictated biography from 1844 (decades after many events) is often the “only source we have to go on,”which presents a “little troublesome” limitation. Joseph Smith’s Own Accounts: Joseph himself did not discuss his childhood in any great depth in his histories, only occasionally alluding to it in sermons. Conflicting Recollections: Early accounts of Joseph from Palmyra were often “filed up and divergent,” coming from individuals who “were not too impressed with Joseph Smith and his family.” No Prefigured Greatness: Dr. Turner emphasizes that “there was nothing that prefigured this [future greatness or trajectory] in my opinion”in Joseph’s childhood. He wasn’t a “center of attention” in his family, and his mother only wrote about him in detail when she got to the “leg operation.” Alvin’s Role: The family’s initial hopes for leadership were “pinned on Alvin”until his death in 1823. It was only after Alvin’s passing that Joseph “begins to occupy center stage in the household”and develops into the leader he became. Navigating the First Vision Controversy Dr. Turner finds the detailed debates surrounding the First Vision – such as its precise dating (1820, 1823, 1824) and the presence of revivals in Palmyra in 1820 – “a little bit tiresome.” Faith vs. History: He suggests these debates are “more faith questions than historical.” He points out that the Church, particularly President Gordon B. Hinckley, placed immense weight on the First Vision’s historicity, leading to the idea that if one can “poke holes” in the account, the entire “edifice collapse[s].” As an academic historian, Dr. Turner states it’s “really hard to recreate any conversation a week after the fact, let alone 12 or 18 years after the fact.” For him, the precise details of dating or revivals are somewhat a matter of “Who cares?” The Core Story: For Dr. Turner, “there’s no reason to doubt the core of the story that a young man troubled about the state of his soul, troubled about the churches that surrounded him, sought, saw, and heard the Lord.” Contextual Understanding of Visions: He highlights that Joseph grew up in a “visionary household,”with parents who had dreams and visions and a maternal grandfather who experienced a “powerful visionary conversion.” He explains that “visions tend to follow cultural scripts and patterns.”Given Joseph’s family background and the culture he lived in, Dr. Turner finds it “not surprising that one would have one oneself” and doesn’t find it hard to believe Joseph had a powerful religious experience as a young man. Common Themes: While accounts of the First Vision are “different,” they “do share some common themes,”including a concern about the “apostasy of other churches” and “at least a vision of Jesus Christ.” However, “exactly what it contained, I don’t think that’s accessible to us as historians.” Ultimately, Dr. Turner emphasizes that because of the multifaceted nature of Joseph Smith’s life and the controversies surrounding him, “Americans in general but also historians and biographers will never be finished with Joseph Smith.” His own book and the ongoing scholarship continue to add to our understanding of this complex figure. He also describes the Book of Mormon’s success as “not primarily an act of deception, but as an act of audacity,” a “hairbrained scheme” that Joseph “pulls off.” [1] Vogel has 2 books: “Making of a Prophet” which can be purchased at https://amzn.to/3wLDFec and “Charisma Under Pressure” at https://amzn.to/4dIcdmP. [2] Van Wagoner’s book is titled “Natural Born Seer,” and can be purchased at https://amzn.to/4449bWe. [3] Bradley’s book is called “Glorious in Persecution” and can be purchased at https://amzn.to/43TDIaA [4] There are 5 volumes. The first is available at https://amzn.to/4lcVyLe Don’t miss our other conversations with John: https://gospeltangents.com/people/john-turner/ Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission

How did a non-Mormon who teaches in Virginia get interested in Mormon History? John Turner has written the newest biography of Joseph Smith. He is a professor of History at George Mason University and has written not only the pre-eminent biography of Brigham Young, but has a new biography called “Joseph Smith: The Rise & Fall of an American Prophet.” We’ll discuss both of these amazing biographies and why he chooses to write about these important Mormon figures. Check out our conversation… Don’t miss our other conversations with John: https://gospeltangents.com/people/john-turner/ Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission https://youtu.be/szj5SYdO0wA Dive Deep into Joseph Smith and Brigham Young with Historian John Turner! Are you a fan of Mormon history, science, and theology? Then you won’t want to miss the latest interview on Gospel Tangents, featuring renowned East Coast scholar Dr. John Turner. Rick sat down with Dr. Turner to discuss his brand-new book, “Joseph Smith: The Rise and Fall of an American Prophet,” which is set to release on Amazon on June 17th. Meet the Historian: Dr. John Turner Dr. John Turner is a professor at George Mason University in Northern Virginia. Turner’s academic journey is quite interesting: He completed his undergraduate degree in History and German at Middlebury College in Vermont. He then pursued his PhD in US History at the University of Notre Dame. Interestingly, he took a detour during his PhD to earn a Master of Divinity at Louisville Presbyterian Theological Seminary, an experience he found helpful for writing about religious experience and doctrine with more information and sensitivity. Turner’s interest in Latter-day Saint history was sparked by meeting “extremely winsome and engaging personalities” like Patrick Mason and Matt Grow while at Notre Dame. He also realized that the Latter-day Saint story was a bit of local history for him, having grown up near Palmyra, New York, “where it all began.” Although his dissertation focused on American evangelicalism, he sought to learn new things for his second project and found the Joseph Smith and Brigham Young eras “so fascinating.” Non-Mormon Scholar’s Perspective on Mormon History Dr. Turner has authored multiple books on Mormonism, including “Brigham Young: Pioneer Prophet“ and “The Mormon Jesus,” in addition to his new Joseph Smith biography. As a non-Mormon (he identifies as Trinitarian), Turner notes a key difference in his approach: he can express his conclusions and share his findings without worrying about “an ecclesiastical reaction” or “getting excommunicated,” which might be a concern for Latter-day Saint scholars. He is “pretty single-minded” when working on a book, focusing on one project at a time. Inspiration Behind the Joseph Smith Biography Turner found it “a really good time to take on a Jo Smith biography”11. His primary motivations for writing about Joseph Smith, especially after his Brigham Young book, were twofold12: Engaging Foundational Questions: Writing about Brigham Young allowed him to largely “take for granted” core beliefs and events, but with Joseph Smith, it was an “opportunity and a challenge to return to that… foundational time period” and “engage some hard questions”. These include questions about golden plates, divine messages, and Joseph’s motivations for plural marriage. Joseph Smith as a Biographical Subject: Turner describes Joseph Smith as a “great biographical subject” – a “mirthful, colorful man” who is “energetic and dynamic.” His public life, spanning essentially 15 years, was “packed” with events, demanding a “fast-paced story”. Turner also lavishes praise on the Joseph Smith Papers project, calling it “fantastic” and an “enormously useful” resource that provided a “huge head start” due to its accurate transcriptions, images, and impeccable annotations. Challenge of Brigham Young: A Volume of Sources While Joseph Smith’s story was rich, the volume of sources for Brigham Young was “exponentially more”. Turner estimates “20 times the material” for Brigham Young in terms of sermons and “20 or 50 times the volume of material” for letters. This difference is largely due to Brigham Young’s much longer life as prophet (around 30 years compared to Joseph Smith’s 15) and advancements in record-keeping during his era. As record-keeping became more systematic, with greater efforts to transcribe meetings and discourses, and with Brigham Young’s additional roles as governor and superintendent of Indian affairs, “additional opportunities for the creation of records” arose. Mountain Meadows Massacre: Unpacking Brigham Young’s Role The conversation also touched on the Mountain Meadows Massacre, particularly in light of Barbara Brown and Rick Turley’s acclaimed book, “Vengeance is Mine“. Turner “wholeheartedly recommend[s]” their book. On Brigham Young’s involvement, Turner addresses two key questions: Did Brigham Young order the massacre? Turner, like Brown and Turley, argues “a pretty clear no”. He points to evidence, such as Brigham Young’s letter sent to southern Utah instructing to “leave the immigrants alone,” as “exculpatory, exonerating”. However, he does assign “a fair amount of blame to Brigham for the circumstances that made the massacre possible,” stating that his “rhetoric and policies during August of 1857 created a situation” leading to the perpetration of the massacre. He also notes “greed” as an additional motivation, given the impoverished settlers and the wealthy wagon train. Did Brigham Young cover it up? Turner is “less sanguine” about Brigham Young’s response. He suggests Brigham Young “at times expressed… satisfaction or at least a lack of regret for the massacre” and was “not eager for either an ecclesiastical investigation or for criminal investigations”. His priority was to “protect his people from outside interference and possible destruction,” making him “certainly not eager for any alleged misdeeds in Utah to be investigated”. Unsung Hero: LaJean Carruth Dr. Turner highlights LaJean Carruth as a “real treasure” in the field of early Utah history. Carruth’s unique and invaluable skill is her ability to read Pitman shorthand. This skill allowed her to “decode” numerous sources for Turner’s Brigham Young biography, particularly documents from the “general church minutes” and George D. Watt’s shorthand notes of Brigham Young’s sermons. Carruth also performed extensive and difficult work on the John D. Lee trial transcripts, an experience she described as giving her PTSD. Turner affirms that while her praises are sung by many, they “can’t be sung enough”. He notes that Pitman shorthand was not a challenge with Joseph Smith-era documents. Have you read any of Turner’s biographies? What do you think of them?   Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission

What do Land Deeds in Nauvoo have to do with D&C 132? It turns out there is a controversy where an argument is made for and against 132 being legit vs forgery. Mary Ann Clements weighs in on the controversy. Check out our conversation with Mary Ann about her chapter in Secret Covenants… Sign up to our free newsletter!  https://gospeltangents.com/newsletter https://youtu.be/s2zWvjVzQbA Don’t miss our other conversations with Mary Ann: https://gospeltangents.com/people/mary-ann-clements/ Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission How Nauvoo Land Deeds Shed Light on Mormon Polygamy Debates At the heart of some of current polygamy discussions lies the authenticity of historical documents, particularly the William Clayton Journal. Recent research delving into Nauvoo land deeds offers fascinating insights, not only into Joseph Smith’s financial dealings but also into the controversy surrounding early polygamy. Mary Ann Clemens, one of the authors in “Secret Covenants: New Insights into Mormon Polygamy,” highlights how land deeds have become a focal point for both proving and disproving claims about Joseph Smith’s early practice of polygamy. The William Clayton Journal: Forgery or Validation? One of the central debates in skeptical circles concerns whether the William Clayton Journal is a forgery. Mary Ann Clemens disagrees with this argument. Her reasoning, and the focus of her recent research, involves the detailed examination of Nauvoo land deeds, specifically those made on July 12, 1843, to Emma Smith. Don Bradley’s Argument for Validation: According to Don Bradley, the July 12, 1843 deeds to Emma Smith serve as an element that confirms or validates the William Clayton diaries. This date is significant because it’s the day the polygamy revelation (Section 132) was written. The traditional narrative suggests that Hyrum Smith attempted to convince Emma of polygamy that day, but Emma vehemently denied it. As a result of this conversation, a decision was made to deed Emma all the unencumbered lots in Nauvoo. William Clayton’s journal, a couple of days later, corroborates this, mentioning the drawing up of the deed and giving Emma the lots. The deeds were initially recorded in the Nauvoo Register book in 1843 by William Clayton himself, which some skeptics distrust due to his involvement. However, in July 1844, just after Joseph Smith’s death, these deeds were also recorded in the Hancock County deed records, providing an independent record that, from Bradley’s perspective, confirms the story in Clayton’s journal. The Skeptic’s Counter-Argument: Michelle Stone’s Research Despite the evidence, some see these same deeds as disproving William Clayton’s journal. Michelle Stone’s research unearthed a fascinating detail: A July 12, 1843 draft deed to Hyrum Smith: Stone discovered a deed, dated July 12, 1843, that was fully written out but never signed or completed. This draft was intended for Joseph Smith’s brother, Hyrum, and listed many of the same properties that were later deeded to Emma. Stone argues that because there’s no explanation for why Hyrum was receiving these properties, it couldn’t have been related to polygamy. She questions why the Joseph Smith Papers project labeled this a “draft.” Why “Draft”? And the True Story Behind the Deeds Mary Ann Clemens provides clarification, agreeing with the “draft” designation for several reasons: The draft deed to Hyrum had Hyrum’s name scratched out and Emma’s name written in on the back.. It was never signed or recorded anywhere. Another draft deed to Emma, also dated July 12, was found. This one listed an extra lot not on county records and didn’t finish the boilerplate language. These drafts are critical. While people like Michelle Stone argue they represent distinct transactions or prove deception, Clemens and others contend that they clearly represent the same transaction in flux. It’s common in property records to not have the original final deed; rather, historians typically work with copies recorded in county records. The fact that these drafts exist, with changes and incompleteness, points to an evolving transaction rather than separate ones. The Role of Hyrum Smith and Emma’s Financial Security The discovery of the draft deed to Hyrum raises the question: Why was Joseph initially deeding these properties to Hyrum? The exact reason is unknown, but possibilities include Joseph attempting to get assets out of his name due to bankruptcy issues. However, this wouldn’t have been fully effective as he would still be considered owning the lots, and later, Emma’s property was indeed used to pay Joseph’s debts. Crucially, Hyrum’s name being scratched out and Emma’s written in provides a strong link to the events of July 12, 1843. Hyrum was deeply involved that day, attempting to justify polygamy to Emma. The traditional understanding from William Clayton’s journal is that Emma, potentially threatening divorce, sought financial security for herself and her children. The lots were likely intended to provide a continual rental income, not to be sold outright. This would ensure their support, especially if Joseph was accumulating other wives who might also lay claim to assets. Thus, the series of drafts and the final recorded deeds, viewed together, support the sequence of events described in William Clayton’s journal: Joseph initially considered deeding properties to Hyrum for an unknown reason, but following the tense conversation about polygamy on July 12, a decision was made to instead deed those “unencumbered lots” to Emma. The Nature of Historical Records It’s important to understand that having drafts but not the final original deed is normal for property records. What historians usually deal with are the county records—the official copies. Delays in recording deeds for weeks or even years are also common and not a cause for suspicion. The Joseph Smith Papers Project is an exception in providing access to many original deeds, which can sometimes lead to a misconception that original deeds are always available. Beyond Land Deeds: Other Insights from “Secret Covenants” Mary Ann Clemens’s discussion extends beyond land deeds, touching on other complex aspects of Nauvoo history within the “Secret Covenants” book: Eternity-Only Plural Marriages: Todd Compton’s chapter in the book explores whether there were “eternity only” plural marriages in Nauvoo, concluding that the answer is no, contradicting some other views. He argues that records consistently refer to “time or time and eternity” marriages, implying conjugal relations. The Frederick Cox Surrogacy Story: Compton’s chapter also recounts the unusual story of Mary Ann Darrow and Edmund Richardson. Due to Edmund’s infertility, Brigham Young advised Mary Ann to have church-sanctioned sexual relations with another man, Frederick Cox, to have more children. She had two children with Cox, who gave up all paternal rights, and the children were considered Richardson’s. This highlights complex and sometimes uncomfortable arrangements, including elements of polyandry. Mary Ann Clemens’s deep dive into Nauvoo land deeds illustrates the intricate nature of historical research. Her work, and the broader “Secret Covenants” book, continues to unearth and analyze evidence to provide a more nuanced understanding of this pivotal period in Mormon history. Copyright © 2025 Gospel Tangents All Rights Reserved  

Many scholars have made the claim that the polygamy revelation in D&C 132 is really 4 different revelations mashed into one. Does David Hocking agree? We will discuss that revelation, along with the revelation that says Lehi landed in Chile. David is a Heartlander. Does he agree? We’ll discuss his book, “Revelations of Joseph Smith.” Check out our conversation… https://youtu.be/HR2NovCIj7E Don’t miss our other conversations with David Hocking: http://gospeltangents.com/people/david-hocking Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission.   Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission.

We’ll discuss changes in revelations for the Doctrine & Covenants and JST.  Joseph Smith got a revelation to get a Canadian copyright for the Book of Mormon. It didn’t succeed. Is this a failed revelation? David Hocking weighs in on that uncanonized revelation in his new book “The Revelations of Joseph Smith.” Check out our conversation.. https://youtu.be/5WdAr21wooI Don’t miss our other conversations with David Hocking: http://gospeltangents.com/people/david-hocking Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission. 0:00 Book of Mormon Canadian Copyright 12:45 Changes in Revelations 16:47 JST Bible What You’ll Find in “The Revelations of Joseph Smith” Hocking’s primary focus in this book is on Joseph Smith’s personal revelations and history, as published by the Church of Jesus Christ of Latter-day Saints between 1902 and 1912, chosen specifically because it is in the public domain. He intentionally does not include revelations attributed to later church leaders like Brigham Young or Joseph F. Smith, nor does he include the official declarations (OD 1 & 2) or the section about the martyrdom, as these were not Joseph Smith’s revelations. Key features and inclusions in the book: Uncanonized Revelations: The book features revelations that are not part of the standard Doctrine and Covenants. A notable example is the revelation concerning the Canadian copyright for the Book of Mormon, which, although controversial because the attempt to secure the copyright was unsuccessful, is included as it is part of Joseph Smith’s history. Color-Coded Text for Voices: To enhance understanding, Hocking uses a unique color-coding system for different voices: ◦ Red text signifies direct speech from God (Heavenly Father, Holy Spirit, or Jesus Christ). For instance, the Canadian copyright revelation is shown in red, indicating it’s the voice of Heavenly Father. ◦ Blue text is used for words spoken by angels.Blue text also indicates quoted scripture, such as sections where the Lord quotes Isaiah, helping readers identify the source of the text. Multiple First Vision Accounts: The book compiles various versions of Joseph Smith’s First Vision accounts, including the 1832, 1835, and the 1842 Wentworth letter version, offering a comprehensive view of these foundational spiritual experiences. Patriarchal Blessings: Hocking includes patriarchal blessings given to Joseph Smith and Emma Smith. This includes Joseph Sr.’s blessing to his son, Joseph Jr., where Joseph of Egypt is quoted, highlighted in blue to denote quoted scripture and structured poetically for readability. Emma Smith’s patriarchal blessing is also included, rendered in red text, indicating it as a revelation from the Lord’s voice. Oliver Cowdery’s Revelation to Joseph: A particularly moving inclusion is a blessing given by Oliver Cowdery to Joseph Smith, which Oliver received as a revelation. The Book of Mormon Printing Miracle: Hocking delves into the intricate process and efforts required to publish the Book of Mormon, detailing the “mechanism” and “lot of work that went into it.” Correlation between Joseph Smith and Enoch: The book explores the connections and correlations between Joseph Smith’s experiences and the biblical figure of Enoch. The Joseph Smith Translation (JST) of the Bible Hocking has also published a book on the Joseph Smith Translation (JST), also known as the Inspired Version of the Bible. Joseph Smith viewed this work as a direct commandment from God, a “branch of his calling,” to make “updates or corrections” to the Old and New Testaments. Key aspects of Hocking’s JST book: Revelation-Driven Process: The JST process began with revelations like the Vision of Moses (a prologue to Genesis) and the Prophecy of Enoch, which significantly expand on what’s found in traditional Old Testament. Divine Command to Publish: Joseph Smith was explicitly commanded to publish his new translation of the “holy word” in 1841, though he lacked the resources at the time. The publication eventually happened through his son, Joseph III, and Emma. Enhanced Readability with Visual Aids: Recognizing that biblical texts, especially genealogies and historical accounts like those in the Book of Kings or Book of Ruth, can be challenging to follow, Hocking incorporates flowcharts and charts. These visual aids help readers track genealogies and relationships, such as the lineage from Abraham through Judah to Jesus Christ, including figures like Ruth the Moabitess. Validation of Inspirations: The introduction to Hocking’s JST book explains how he includes parenthetical references to other ancient texts like First, Second, or Third Enoch, or the Book of Jasher, where Joseph Smith’s received inspirations have “been validated.” Changes in Revelations Hocking emphasizes that his work is designed for the “masses,” making complex spiritual and historical content more accessible and engaging. He notes that his books have achieved significant sales compared to academic publications, suggesting their broad appeal. His goal is to share what he learns in a “digestible” and organized manner, rather than engaging in a scholarly academic exercise that would involve detailing every textual change Joseph Smith made across different versions. The positive reception to his books is highlighted by an anecdote from a reader who found the Book of Mormon so engrossing in Hocking’s format that she repeatedly lost track of time, making her late for work. This speaks to the immersive and spiritual experience his unique presentation fosters. Hocking is continually working, having produced a book every year. While current efforts focus on the Joseph Smith Translation, he has plans for smaller, more flexible versions of his books in the future, including potentially for the Book of Mormon and the entire Triple Combination, pending financial considerations. He also notes his perspective that Section 132 of the Doctrine and Covenants, like Sections 107 and 42, may be a hybridization of “two separate revelations.” David Hocking’s dedication to illuminating sacred texts offers a fresh and accessible way for readers to engage with foundational texts and revelations from Joseph Smith’s life and work. Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission.