Chapter 5 No.5

We now come to the last organization that was brought into existence through the agency of men once associated with the Church of Jesus Christ of Latter-day Saints-the so-called "Re-organized Church of Jesus Christ of Latter-day Saints," commonly called the "Josephite Church." This organization is still in existence, and has for its President, Joseph Smith, the eldest son of the prophet Joseph. It is my purpose first to give an account of how this organization came into existence, and then consider the claims of Mr.

Joseph Smith to be of right the President of the church founded, under God, by his father.

Jason W. Briggs, one of the founders and leaders in the Josephite movement, informs us that in the spring of 1850, William Smith, whose acquaintance the reader has already formed, called a conference at Covington, Kentucky:

"From which time he visited many of the branches and scattered saints, teaching "lineal Priesthood" as applying to the Presidency of the Church. . . . This principle, though pretty clearly shown in the books, had been almost entirely overlooked or forgotten by the saints; but when their attention was thus[A] called to it, many at once received it as the solution of the question of Presidency."[B]

[Footnote A: That is, by the preaching of William Smith.]

[Footnote B: Tullidge's supplement to Josephite edition of Life of

Joseph the Prophet, p. 576.]

William Smith as the reader is already informed, claimed the right as natural guardian of the "seed" of Joseph the prophet, to stand as President pro tem of the church until the "seed" should come forward to take his place; and proceeded to organize a church with that understanding. This organization as already stated held a conference, in October, 1851, at which was proclaimed a belief in and practice of polygamy. Among those who attended this conference of William Smith's church was Jason W. Briggs, who, after returning to his home in Wisconsin, was much perplexed over the condition of the church. While pondering in his heart the situation, on the 18th of November, 1851, on the prairie some three miles from the town of Beloit, Wisconsin, he claims to have received a revelation from God. In that "revelation" the Lord is represented as declaring it to be the duty of those elders who had been ordained by the prophet Joseph, or by the hand of those ordained by him, to preach the gospel-

As revealed in the record of the Jews, and the Book of Mormon and the Book of Doctrine and Covenants; and cry repentance and remission of sins through obedience to the gospel, and I will sustain them and give them my spirit; and in my own due time will I call upon the seed of Joseph Smith, and I will bring one forth, and he shall be mighty and strong, and he shall preside over the High Priesthood of my Church; and then shall the quorums assemble, and the pure in heart shall gather, and Zion shall be re-inhabited, as I said unto my servant Joseph Smith; after many days shall all these things be accomplished, saith the spirit.[A]

[Footnote A: Josephite edition of Life of Joseph the Prophet, p. 578.]

This "revelation" Mr. Briggs was commanded to send to the churches at

Palestine, Voree, Waukesha and other places.[A]

[Footnote A: Ibid.]

While the messengers of Mr. Briggs are carrying his "revelation" to the scattered churches in Wisconsin, Illinois and Michigan, it is necessary to relate some incidents said to have occurred in another part of Wisconsin, in what is called the "Yellow Stone Branch."[A] This "branch" belonged to that organization founded by James J. Strang, and was presided over by Zenas H. Gurley, frequently called "Father Gurley." During the year 1850, according to Mr. Gurley's own statement, several strange things came to his knowledge which satisfied him that

[Footnote A: The "Yellow Stone Branch" where "Father Gurley" was located was in La Fayette Co., South Western Wisconsin. Beloit where Jason W. Briggs operated was in extreme south of the same state.]

"Neither J. J. Strang, Brigham Young, William Smith, nor any that had claimed to be prophets, since Joseph's death, were the servants of God."[A]

[Footnote A: Life of Joseph the Prophet, Josephite edition, p. 580.]

The doubts born in 1850, grew stronger in Mr. Gurley's mind in 1851; and one Sunday evening, in the fall of that year, while reflecting upon the prophecies of Isaiah, respecting the great latter-day work-especially of that prophecy which speaks of the house of the Lord in the last days being established in the top of the mountains, and all nations flowing unto it[A]-he thought then of Strang's Beaver Island operation, and felt ashamed that he had ever thought that this would bring to pass the work predicted by the Hebrew prophet. He claims then to have heard the voice of the spirit say to him:

[Footnote A: Isaiah ii. 2-4.]

Rise up, cast off all that claim to be prophets, and go forth and preach the gospel and say that God will raise up a prophet to complete his work.

A few weeks afterwards this commandment and prophecy was repeated, and he began looking about for a starting point. Meantime one David Powell arrived at Yellow Stone with Mr. Briggs's "revelation," which predicted the coming forth of one from the seed of Joseph the prophet, to lead the church. Mr. Gurley, however, could not wholly accept the "revelation" of Mr. Briggs. It had been "revealed" to him that God would raise up a prophet, but who it would be had not been made known to him. About ten or fifteen days after the arrival of Mr. Briggs's messenger, word was brought to Mr. Gurley that his little daughter was "singing and speaking in tongues" at a neighbor's house. Mr. Gurley hurried to the house and after listening to the child a short time, he requested all present to join with him in asking the Lord to tell them who the successor of Joseph was. They spent a few moments in prayer when the Holy Spirit declared:[A]

[Footnote A: Through whom is not stated.]

The successor of Joseph Smith is Joseph Smith, the son of Joseph

Smith the prophet. It is his right by lineage, saith the Lord your

God.

Shortly after this manifestation of the gift of tongues and the proclamation of the above reputed revelation, the "Yellow Stone branch" was convened and James J. Strang formally renounced as a prophet, seer and revelator to the church, and the allegiance of the branch pledged to the "seed" of Joseph Smith the prophet. The above "revelation" made it possible for Mr. Gurley to unite with Mr. Briggs, and word was accordingly sent to the latter, that evidence of the truth of his "revelation" had been received, and proposed the holding of a conference in June, 1852. After some correspondence it was finally settled that the conference be held in the town of Beloit, Wisconsin.

This conference by resolution first disclaimed all connection and fellowship with those men who had presumed to lead the church, charging them with having assumed powers contrary to the law of God. Secondly the conference

Resolved, That the successor of Joseph Smith, junior, as the presiding High Priest in the Melchisedek Priesthood, must of necessity be of the seed of Joseph Smith, junior, in fulfillment of the law and promises of God.

The other resolutions of importance adopted by the conference declared that the office of President of the church grew out of the authority of the presiding high priest in the high priesthood; that they recognize the validity of all legal ordinations in the church; that the whole law of the church is contained in the Bible, Book of Mormon, Doctrine and Covenants; that there was no stake of Zion to which the saints are commanded at present to gather; and that it was the duty of the elders to cry repentance and remission of sins to this generation. A committee was appointed to write a pamphlet based on these resolutions entitled "A Word of Consolation to the Scattered Saints."

It was about this time, viz, during the summer of 1852, that the "stake of Zion" in Lee county, Illinois, founded by William Smith's church, went to pieces and a number of the members thereof joined this Josephite movement set on foot by Messrs. Briggs and Gurley.

The next conference of the Josephite church was held in October, 1852, at the Yellow Stone branch, and then more especially was considered the question of authority to preside in the church that was forming, pending the coming forth of "young Joseph" to be its president. The pamphlet which the June conference had ordered written, announced that the "highest authority presides always," and the deliberations of the conference resulted in the following:

Resolved, That in the opinion of this conference, the one holding the highest priesthood in the church is to preside, and represent the rightfull heir to the presidency of the high priesthood in a presiding capacity.

These men, however, found great difficulty in determining who held the highest authority as many unwarrantable ordinations had taken place in the various factions.

After earnest discussion it was determined that all ordinations not within the limits of the law should be ignored, and all within the limit recognized. This excluded all above an high priest, who being the highest recognized, was sustained as the presiding authority.[A]

[Footnote A: Life of Joseph the Prophet, Josephite edition, p. 592.]

I have been unable to learn, however, that any one of the high priests was selected to preside over the Josephite church at this juncture, and one is left to infer that the whole body of so-called high priests were to preside. During the winter of 1853, the "spirit" intimated to Mr. Gurley, that they must "organize;" but this they knew not how to do, further than they had done.[A] They were even unable to decide on the validity of the ordinations of the men who had attended the October conference.[B]

[Footnote A: Ibid, p. 594.]

[Footnote B: Life of Joseph the Prophet, Josephite edition, p. 594.]

In the month of March, 1853, the subject of organization being still agitated, the question was put to the Lord: "Were those ordained apostles by William Smith recognized by God?" The answer was that those ordinations were not acceptable-were not of God.[A] Near the close of this revelation the men engaged in this movement were commanded to organize themselves:

[Footnote A: Ibid, 595.]

"'For ere long,' saith the Lord, 'I will require the prophet at your hand.'"

But how to organize they did not know. They claim to have had two high priests and one senior president of the seventies among them. "But how could these men organize the church?" asks Mr. Gurley:

It was impossible, utterly impossible. We counseled upon it, and concluded that possibly, under the present circumstances, it might be right for high priests, and for the senior President of seventies to ordain seventies; but when done what would it accomplish? Nothing, just nothing. We were in trouble-deep trouble! To refuse to organize was disobedience; to go forward in the attempt was darkness. There was but one alternative, and that was to seek wisdom from above.[A]

[Footnote A: Life of Joseph the Prophet, Josephite edition, p. 595.]

The result of inquiring of the Lord, according to the statement of Mr. Gurley, was that a commandment was given appointing a day of fasting and prayer, and the Lord promised to show them how to organize. When the meeting assembled the following question was put to the Lord:

Will the Lord please to tell us how to organize. . . . . And who among us will he acknowledge as the representative of the legal heir to the Presidency of the Church.

To this inquiry it is claimed that an answer was obtained through a "revelation" to one H. H. Deam, a high priest, which reads as follows:

Verily thus saith the Lord, as I said unto my servant Moses,-see thou do all things according to the pattern,-so I say unto you. Behold the pattern is before you. It is my will that you respect authority in my Church; therefore let the greatest among you preside at your conference. Let three men be appointed by the conference to select seven men from among you, who shall compose the majority of the Twelve, for it is my will that that quorum should not be filled up at present. Let the President of the conference, assisted by two others, ordain them. The senior of them shall stand as the representative. Let them select twelve men from among you, and ordain them to compose the high council. Behold ye understand the order of the bishopric, the seventies, the elders, the priests, the teachers, and deacons. Therefore organize according to the pattern; behold I will be with you unto the end.[A]

[Footnote A: Life of Joseph, the Prophet, Josephite edition, p. 596-7.]

This alleged revelation was given on the 20th of March, 1853, and at the April conference following an organization was effected on the above indicated plan. After a long discussion, about whose priesthood was the highest-in the course of which a great deal of ill-feeling was manifested-finally the controversy ended in favor of Mr. Briggs, and he was called to preside at the conference. Ethan Griffith, William Cline and Cyrus Newkirk were appointed the committee to select the seven "apostles" to form the majority of the quorum of the Twelve. The men selected were Zenas H. [Father] Gurley, Henry H. Deam, Jason W. Briggs, Daniel B. Razy, John Cunningham, George White and Reuben Newkirk. It was voted that a "stake of Zion" be organized in the town of Argyle, Lafayette Co., Wisconsin, of which William Cline, Cyrus Newkirk and Isaac Butterfield were chosen and ordained the presidency. A number of "seventies" were also ordained. At the close of the conference a "revelation" was received informing the conference that what had been done was recorded in heaven, and to the seven "apostles" it was said:

I give unto you the care of my flock on earth; take the oversight of them, as you shall give an account unto me in the day of judgment.[A]

[Footnote A: Life of Joseph the Prophet, Josephite edition, p. 601.]

The period between the time of this organization effected in April, 1853, and the time when Joseph Smith, son of the prophet became its president, April, 1860, is called by the Josephite historian Tullidge, "an apostolic interval." During that interval the Josephite church seemed not to make much progress. Joseph Smith was several times solicited to take the Presidency of it, but he seemed not at all anxious for the place.

In 1856, the "reorganized church" sent to the predicted head of it, the word of the Lord, urging him to come and take his place. The document was signed by J. W. Briggs, "representative president of the church and the priesthood in Zarahemla." Messrs. Briggs and Gurley were appointed a committee to present this message to Mr. Smith, which they did at his home near Nauvoo. According to Mr. Smith's own amount of this visit, these messengers did not meet with a very cordial reception; and when Mr. Briggs vehemently urged the matter upon him, and "announced the culmination of the message in tones of thunder, and almost dictatorially" urged him to accept the message and do as directed therein, or reject it at his peril, he says he met this "vehemence indignantly, and almost turned these messengers out of doors."[A]

[Footnote A: Life of Joseph the Prophet, Josephite edition, p. 767.]

The effort on the part of Messrs. Briggs and Gurley to induce Mr. Smith to become their president ended on this occasion in disappointment, though before leaving Nauvoo the whole situation was talked over in the presence of Mrs. Emma Smith, mother of Joseph.

It is to be remarked as passing strange that neither on this occasion, nor on any other that Josephite history speaks of, was it urged upon Joseph Smith that he had already been formally anointed by his father to be the President of the church.

Early in February, 1860, a call was issued, signed by Z. H. Gurley and Reuben Newkirk, calling for a general conference to assemble at Amboy, Illinois, the following April. All the branches of the church in Wisconsin, Illinois and Michigan were urged to send representatives, as it was desirable to choose a high council and organize and set in order all the quorums under the First Presidency; and an intimation was made that much more than was anticipated might be realized-was it an intimation that Joseph Smith would come and accept the Presidency of their church?

Meantime Joseph Smith who, according to his own autobiography, had failed as storekeeper, railroad contractor, in the study of law, in farming, and while keeping soul and body together by labor and from his fees as justice of the peace, was confronted with the question of his connection with his "father's work;" and in the winter of 1859, resolved to put himself in communication with the "reorganized church."[A]

[Footnote A: For the above acts see his autobiography in the Life of

Joseph, Josephite ed., pp. 743-773.]

He accordingly wrote to Mr. William Marks, informing him that he was "soon going to take his father's place at the head of the Mormon church," and requested him and others that he considered nearest him, to come to Nauvoo and confer with him.[A] Mr. Smith states as his reason for sending for Mr. Marks that he was president of the stake of Zion at Nauvoo at the death of Joseph, the prophet; that he had retained his faith in Mormonism as taught by Joseph and Hyrum; and hence his council would be valuable. Mr. Smith also announced his intention to his mother and step-father; the former approved his course, the latter took a speculative view of it and built fond schemes for obtaining wealth through the position to be taken by his step-son.

[Footnote A: William Marks, according to the statement of Joseph Smith in his autobiography, came in company with James J. Strang to Fulton City, where Emma Smith and her son Joseph lived during the winter of 1845-6, and had a brief interview with Joseph and his mother, promising to meet them again. Messrs. Marks and Strang held meetings in the neighborhood, but Mr. Smith says he did not see them again. It was claimed by Mr. Strang that he on this occasion ordained "young Joseph" to the same priesthood that his uncle Hyrum held, and it seems that he afterwards so reported to some of his followers. As late as June, 1891, Mr L. D. Hickey, a Strangite, wrote a tract entitled, "Who was the Successor of Joseph Smith?" in which the following occurs: "Nov. 6 1846, James J. Strang was commanded to go and anoint and ordain Joseph Smith, the son of the martyr, to the same priesthood his uncle Hyrum held. We have all the proof we want that James did obey God; and that left the son of Joseph as one of the Presidents of the church, and the Book of Rules says in case of the death of either of the First Presidents, the other shall preside until the vacancy is filled. This was the situation of the church at the dead of James [J. Strang]. So that by virtue of the ordination Joseph obtained under the hands of James and no other ordination, we [the Strangites] hold him the legal President of the Church from the death of James to this day."-(page 5.) Joseph Smith denies any such ordination having taken place unless it was done when he was unconscious and unknown to William Marks.-See Life of Joseph the Prophet, Josephite edition, p. 754.]

Soon after this, Mr. Marks, one Israel L. Rogers and William W. Blair, all interested in the "Reorganized church" movement, visited Mr. Smith at his mother's home in Nauvoo, and held an interview with them. It was finally decided that Mr. Smith and his mother should attend the ensuing April conference, called to assemble at Amboy, Lee county, Illinois, and the matter was to be laid before the church and a decision arrived at:

"For, said Elder Marks; we have had enough of man-made prophets, and we don't want any more of that sort. If God has called you, we want to know it. If he has, the Church is ready to sustain you; if not, we want nothing to do with you."[A]

[Footnote A: Life of Joseph the Prophet, Josephite edition p. 767.]

Messrs. Marks, Rogers and Blair, in 1860, seem not to have been so urgent as Messrs. Briggs and Gurley had been in 1856; the latter had commanded him to take the Presidency of the church, or refuse to do so at his peril; the former merely agreed to see about it, by presenting the matter to the church. Indeed for men who professed to have evidence that Mr. Smith had been called, blessed and anointed by Joseph the prophet to be the President of the church, and to possess the right to that position by virtue of lineage, the reply of Mr. Marks to Mr. Smith's proposition to take the Presidency of the Reorganized church seems unaccountably cold, and too much burdened with doubt and independence when addressing the only man who, on the theory of the "Reorganized church," could possibly succeed to the Presidency. Mr. Smith affects to have been made indignant at the urgency of Messrs. Briggs and Gurley, in 1856; the coldness and independence of Messrs. Marks, Rogers and Blair must have been a still greater source of annoyance.

Mr. Smith went to the conference at Amboy, and in the afternoon of the 6th of April, 1860, made a speech, at the conclusion of which it was moved that he be received as a prophet,-the successor of his father. The motion was carried by a unanimous vote, after which Mr. Gurley who, assisted by Mr. William Marks, presided at the conference, arose and said:

Brother Joseph, I present this Church to you in the name of Jesus

Christ!

And of course Mr. Smith accepted it.

The speech made by Mr. Smith at the above mentioned conference is remarkable only for its tameness; but I quote a few sentences that may be of special interest; first as showing that he claimed to be called to his position by a power not his own:-

I came not here of myself, but by the influence of the spirit. For some time past I have received manifestations pointing to the position I am about to assume. I wish to say that I have come here not to be dictated by any men or set of men. I have come in obedience to a power not my own, and shall be dictated by the power which sent me.

. . . Some, who ought to know the proprieties of the church, have told me that no certain form was necessary in order for me to assume the leadership, that the position came by right of lineage, yet I know that if I attempted to lead as a prophet by these considerations, and not by a call from heaven, men would not be lead to believe who do not believe now. And so I have come not of my own dictation to this sacred office.

As to revelations he said:

I have my peculiar notions in regard to revelations, but am happy to say that they accord with those I am to associate with, at least with those of them with whom I have conversed. I am not very conversant with those books (pointing to a volume before him), not so conversant as I should be and will be.

That his "notions in regard to revelations" were indeed "peculiar," one only has to read the following to be convinced:

I pledge myself to promulgate no doctrine that shall not be approved by you, or the code of good morals.

How different this from the reply of one of the ancient prophets, when some sought to have him give out no prophecy or revelation but what should be approved by them:

And Micaiah said, as the Lord liveth what the Lord saith unto me, that will I speak![A]

[Footnote A: I Kings xxii, 7-14]

How different, too, from the spirit of Brigham Young who shortly after being chosen President of the church wrote:

As the Lord's will is my will all the time-as He dictates so will

I perform. If He don't guide the ship, we'll go down in the

whirlpool.[A]

[Footnote A: Letter to Orson Spencer, Jan. 23rd. 1848, Mill. Star,

Vol. X, p. 115.]

What a contrast also between his "I-pledge-myself-to-promulgate-no- doctrine-that-shall-not-be-approved-by-you" position of the son of the great prophet, and the position in which the Almighty God of heaven placed his father. The prophet Joseph's position may be learned from the following revelation given the very day the church was organized:

Behold there shall be a record kept among you, and in it thou shalt be called a seer, a translator, a prophet, an apostle of Jesus Christ, an elder of the church, through the will of God the Father and the grace of your Lord Jesus Christ. . . . Wherefore, meaning the church, thou shalt give heed unto all his words and commandments which he shall give unto you as he receiveth them, walking in all holiness before me. For his words ye shall receive, as if from mine own mouth, in all patience and faith; for by doing these things the gates of hell shall not prevail against you; yea, and the Lord God will disperse the powers of darkness from before you, and cause the heavens to shake for your good and his name's glory.[A]

[Footnote A: Doc. and Cov., sec. xxi.]

As the heavens are higher than the earth, so is this position given to the prophet Joseph by the Lord higher than that assumed by his son, who claims to be his successor, and yet stands pledged to promulgate no doctrine that shall not be approved by his associates! What manner of prophet is this?

Following Mr. Smith's acceptance of the church at the hands of Mr. Gurley, he was ordained to the office of President of the high priesthood and President of the church by William Marks, Zenas H. Gurley, Samuel Powers and W. W. Blair. Mr. Marks was president of the Nauvoo stake of Zion at the death of the prophet, and the other three gentlemen were "apostles" in the Reorganized church.[A]

[Footnote A: The Successor, (Josephite pamphlet,) pp. 10, II, also The Saint's Herald, Vol XXXIX, No. 24. p. 375.]

We have now followed the history of the "Reorganized church" as far as it is necessary. It only remains to remark that it is a stream formed by the confluence of two other streams; one of which, represented by Mr. Gurley and his following, flows from Strangism; and the other, represented by Mr. Briggs and his following, flows from the church organized by William Smith. We leave it for Josephites to inform us on what principle of philosophy two corrupt, apostate streams by uniting, make a pure one!