The Original Church Distribution Center

What year did the Church set up the first Church “Distribution Center?”

A)     1847

B)     1912

C)     1955

D)     1970

Yesterday’s answer:

(D)   That the Church could settle in the State of Maine

One of the individuals that Brigham Young wrote to was Hugh J. Anderson, the Governor of the state of Maine, seeking asylum at the time the Saints were expecting expulsion from the state of Illinois. This was largely due to the fact that there had been very little persecution towards the Saints in this state.

Donald Q. Cannon, “Wilford Woodruffs Mission to the Fox Islands.” In New England. Edited by Donald Q. Cannon. Regional Studies in Latter-day Saint Church History series. (Provo, Utah: Brigham Young University, 1988), 85-99; Paul Edwards Damron, “The Narrative of the Saints in Maine from 1831 to the 1900’s.” Manuscript. LDS Church Archives, Salt Lake City.

The Maine Inquiry

As I sat at the dinner table in the Longfellow estate in Cambridge, Massachusetts, which served as the mission home to the Massachusetts Boston Mission, and while President Ballif was announcing the first assignments to the new group of elders that I was apart, I prayed that if it was the Lord’s will that I could serve outside the confines of Boston, at least in a area a little less hectic, it would be much appreciated. When the President read my name and announced that my first area would be Guilford, Maine, I was happy and whispered a silent thank-you. I had no idea where Guilford was, but all that matter was it sounded small and uncomplicated, and for this I was excited.

I enjoyed Maine. It’s unlike any of the other New England State both in its culture and landscape. For the short amount of time that I served in this state, I learned fast that it was brimming with good, down to earth folks.

   Wilford Woodruff discovered the same thing. He served in the Fox Islands and baptized numerous individuals. In fact, the Fox Islands were part of my first district (We had a huge district, in fact, my area took in 1/3 of the state. It sounds big, but trust me, there was very little population. I’m sure there were more moose than people).

   Maine was good to me, and has always been good to the Church. What did Brigham Young request from the Governor of the State?

A)     That he encourages people in the state to move to Nauvoo to start a new life

B)     That the Church be permitted to double its missionary force in the State

C)     That he trade Maine lobster for green Jello and Funeral potatoes.

D)     That the Church could settle in the state as its end destination, rather than the unknown confines of the west

Yesterday’s answer:

1.                  (B)  It was believed that Sidney Rigdon copied the transcript in 1829.

Before you read the story, think about this one. First off, Joseph Smith and Sidney Rigdon did not know each other in 1829, in fact Sidney Rigdon had not yet learned about the Church. That wouldn’t happen until December 1830. Finally, the Book of Mormon wasn’t released to the public until March 1830.

The following from David Whitmer:
It is recorded in the American Cyclopedia and the Encyclopedia Britannica, that I, David Whitmer, have denied my testimony as one of the three witnesses to the divinity of the Book of Mormon; and that the other two witnesses, Oliver Cowdery and Martin Harris, denied their testimony to that Book. I will say once more to all mankind, that I have never at any time denied that testimony or any part thereof. I also testify to the world, that neither Oliver Cowdery or Martin Harris ever at any time denied their testimony. They both died reaffirming the truth of the divine authenticity of the Book of Mormon. I was present at the death bed of Oliver Cowdery, and his last words were, “Brother David, be true to your testimony to the Book of Mormon.” He died here in Richmond, Mo., on March 3^rd, 1850. Many witnesses yet live in Richmond, who will testify to the truth of these facts, as well as to the good character of Oliver Cowdery.

     The very powers of darkness have combined against the Book of Mormon, to prove that it is not the word of God, and this should go to prove to men of spiritual understanding, that the Book is true. . . .

     Besides other false statements that are in the two encyclopedias above mentioned is the old story of the Spaulding manuscript. That is, that one Solomon Spaulding who died in Amity, Penn., in 1816, had written a romance, the scene of which was among the ancient Indians who lived in this country. That Spaulding died before he published his romance, and that Sidney Rigdon got hold of the manuscript in a printing office and copied it; that subsequently the manuscript was returned to Solomon Spaulding; That thirteen years after the death of Spaulding, in 1829, Rigdon became associated with Joseph Smith, who read the Spaulding manuscript from behind a blanket to Oliver Cowdery, his amanuensis, who wrote it down. Hence the origin of the Book of Mormon. This is what I claimed by the enemies of the book: Satan had to concoct some plan to account for the origin of that book.

     I will say that all who desire to investigate the Spaulding manuscript story will not be obliged to go very far before they will see the entire falsity of that claim. I testify to the world that I am an eye-witness to the translation of the greater part of the Book of Mormon. Part of it was translated in my father’s house in Fayette, Seneca County, N.Y. . . .

     When the Spaulding story was made known to believers in the book, they called for the Spaulding manuscript, but it could not be found; but recently, thanks to the Lord, the original manuscript has been found and identified. It has been placed in the library of Oberlin college, Oberlin, Ohio, for public inspection. All who has doubts about it being the original Spaulding manuscript, can satisfy themselves by visiting Oberlin and examining the proofs.

     The manuscript is in the hands of those who are not believers in the Book of Mormon. They have kindly allowed the believers in the book to publish a copy of the manuscript, with the proofs that it is the manuscript of Solomon Spaulding. There is no similarity whatever between it and the Book of Mormon. Anyone who investigates this question will see that the Spaulding manuscript story is a fabrication concocted by the enemies of the Book of Mormon, in order to account for the origin of that book.

     Neither Joseph Smith, Oliver Cowdery, Martin Harris or myself ever met Sidney Rigdon until after the Book of Mormon was in print. I know this of my own personal knowledge, being with Joseph Smith, in Seneca County, N.Y., in the winter of 1830, when Sidney Rigdon and Edward Partridge came from Kirtland, Ohio, to see Joseph Smith, and where Rigdon and Partridge saw Joseph Smith for the first time in their lives.

     The Spaulding manuscript story is a myth; there being no direct testimony on record in regard to Rigdon’s connection with the manuscript of Solomon Spaulding.

Unpublished Revelations of the Prophets and Presidents of The Church of Jesus Christ of Latter-day Saints Vol. II (Salt Lake City, Utah: Collier’s Publishing Company, 1993), 124-26

Sunday Tidbits- The Spaulding Manuscript

1.       Numerous individuals from all walks of life have tried to defame the Book of Mormon, but with no success. Theories and myths have been concocted in hopes of bringing to light what they consider Joseph Smith’s biggest fraud. Again, these theories and myths have had little impact on the growth of the Church. The Spaulding Manuscript was one such theory circulating at the time of the Prophet Joseph Smith. I imagine most members are familiar with the overall story, that of a Solomon Spaulding writing a romance novel in 1816, whose setting takes place among the ancient American Indian tribes. But, like all theories, this one has a gaping hole, which most individuals at the time were able to decipher. What was it?

A)     Romance did not exist among the ancient Indian cultures of North America

B)     It was said that Sidney Rigdon copied the Spaulding romance novel in 1829

C)     The first American novel was not written until 1821

D)     Most realized that Spaulding stole his idea from the Book of Mormon

2.      Which author completely demolished the theory behind the Spaulding Manuscript?

A)     Mark Twain

B)     Ex-member John Corrill

C)     Rudyard Kipling

D)     Ex-member Fawn Brodie

Yesterday’s answer:

(A)   A dream received by the non-LDS individual to sell his land to the Church

   In the early 1960s stake presidents in Utah Valley and nearby areas were called to a meeting with the First Presidency, who spoke with them confidentially about building a temple in Provo. Ben E. Lewis, one of those stake presidents, was assigned to chair the site-selection committee and raise funds from local Church members for a temple. President Lewis spoke privately after the meeting with President N. Eldon Tanner about a site he knew was available.

   Some years before, a German immigrant named Leathy, who owned several acres of land near Rock Canyon on Provo’s east bench, had approached President Lewis after having a vivid dream in which a beautiful temple was erected on his property. He had been so moved by the dream that he offered the land to President Lewis for a temple site. President Lewis, involved in BYU and Church land acquisition in Provo, communicated the information to President Harold B. Lee, who declined the offer. Instead, the property was purchased for BYU so that it would be available for expansion or if circumstances changed, a temple site.

Chad S. Hawkins, The First 100 Temples (Salt Lake City: Eagle Gate, 2001), 49.

The Provo Temple Land Acquisition Miracle

The Church requires temples to carry out the Lord’s mandate for the work for the dead. This work has eternal implications and as a result is taken extremely seriously. Miracles abound and stories surround all temples detailing the special experiences that are unique to each edifice. The Provo temple is no exception.

How was the land obtained to build the Provo temple at the mouth of Rock Canyon?

A)     Fasting and prayer by members in the Utah Valley area to touch the heart of the non-LDS owner to sell his land to the Church

B)     A dream received by the non-LDS member to sell his land to the Church

C)     When no other land was available, the Federal Government was impressed to sell land to the Church

D)     While driving by the mouth of Rock Canyon, a member on the Provo temple land acquisitions committee saw an Angel Moroni statue hovering over the land that the temple is currently situated on

Yesterday’s answer:

(A)     The first college football game televised by ESPN

BYU beat Pitt on Sept. 1, 1984 in the first live ESPN College Football broadcast. The Cougars won 20-14, to kick off their national championship season.

Jeff Call, Roaring Back To Glory (Spring Creek Book Company: Provo, Utah, 2008), 191.

Another BYU Football First

   Just yesterday evening I read in the Church News the positive results of Brigham Young exiting the Mountain West Conference and becoming an Independent. The article spoke of the increased exposure this change has brought, not only to the football program, but also to the Church on a global basis. Because of BYU’s current football contract, their games are televised worldwide to 232 million homes.

   On September 1, 1984, BYU played its first game of the season against #1 ranked Pitt in what would eventually become the National Champion season for the Cougars. What “first” happened that this game is noted for?

A)     The first college football game televised by ESPN

B)     The first college football game televised by KBYU

C)     The first college football game televised by KSL

D)     The first time a game, which involved a #1 nationally ranked team (Pitt), was not televised

Yesterday’s answer:

(C)   Kneel in prayer with the missionaries while Parley asked for forgiveness on the courtroom participants

The following experience is from Parley’s first mission to the Lamanites in 1830 along with John Whitmer, Oliver Cowdery, and Ziba Peterson:

We had stopped for the night at the house of Simeon Carter, by whom we were kindly received, and were in the act of reading to him and explaining the Book of Mormon, when there came a knock at the door, and an officer entered with a warrant from a magistrate by the name of Byington, to arrest me on a very frivolous charge. I dropped the Book of Mormon in Carter’s house, and went with him some two miles, in a dark, muddy road; one of the brethren accompanied me. We arrived at the place of trial late in the evening; found false witnesses in attendance, and a Judge who boasted of his intention to thrust us into prison, for the purpose of testing the powers of our apostleship, as he called it; although I was only an Elder in the Church. The Judge boasting thus, and the witnesses being entirely false in their testimony, I concluded to make no defense, but to treat the whole matter with contempt.

   I was soon ordered to prison, or to pay a sum of money which I had not in the world. It was now a late hour, and I was still retained in court, tantalized, abused and urged to settle the matter, to all of which I made no reply for some time. This greatly exhausted their patience. It was near midnight. I now called on brother Petersen to sing a hymn in the court. We sung, “O how happy are they.” This exasperated them still more, and they pressed us greatly to settle the business, by paying the money.

   I then observed as follows: “May it please the court, I have one proposal to make for a final settlement of the things that seem to trouble you. It is this: if the witnesses who have given testimony in the case will repent of their false swearing, and the magistrate of his unjust and wicked judgment and of his persecution, blackguardism and abuse, and all kneel down together, we will pray for you, that God might forgive you in these matters.”

   “My big bull dog pray for me,” says that Judge.

   “The devil help us, “ exclaimed another.

   They now urged me for some time to pay the money; but got no further answer.

   The court adjourned, and I was conducted to a public house over the way, and locked in till morning; the prison being some miles distant.

   In the morning the officer appeared and took me to breakfast; this over, we sat waiting in the inn for all things to be ready to conduct me to prison. In the meantime my fellow travelers came past on their journey, and called to see me. I told them in an undertone to pursue their journey and leave me to manage my own affairs, promising to overtake them soon. They did so.

   After sitting awhile by the fire in charge of the officer, I requested to step out. I walked out into the public square accompanied by him. Said I, “Mr. Peabody, are you good at a race?” “No,” said he, “but my big bull dog is, and he has been trained to assist me in my office these several years; he will take any man down at my bidding.” “Well, Mr. Peabody, you compelled me to go a mile, I have gone with you two miles. You have given me an opportunity to preach, sing, and have also entertained me with lodging and breakfast. I must now go on my journey; if you are good at a race you can accompany me. I thank you for all your kindness—good day, sir.”

   I then started on my journey, while he stood amazed and not able to step one foot before the other. Seeing this, I halted, turned to him and again invited him to a race. He still stood amazed. I then renewed my exertions, and soon increased my speed to something like that of a deer. He did not awake from his astonishment sufficiently to start in pursuit till I had gained, perhaps, two hundred yards. I had already leaped a fence, and was making my way through a field to the forest on the right of the road. He now came hallooing after me, and shouting to his dog to seize me. The dog, being one of the largest I ever saw, came close on my footsteps with all his fury; the officer being still in pursuit, clapping his hands and hallooing, “stu-boy, stu-boy—take him—watch—lay hold of him, I say—down with him,” and pointing his finger in the direction I was running. The dog was fast over-taking me, and in the act of leaping upon me, when, quick as lightning, the thought struck me, to assist the officer, in sending the dog with all fury to the forest a little distance before me. I pointed my finger in that direction, clapped my hands, and shouted in imitation of the officer. The dog hastened past me with redoubled speed towards the forest; being urged by the officer and myself, and both of us running in the same direction.

   Gaining the forest, I soon lost sight of the officer and dog, and have not seen them since. I took a back course, crossed the road, took round into the wilderness, on the left, and made the road again in time to cross a bridge over Vermilion River, where I was hailed by half a dozen men, who had been anxiously waiting our arrival to that part of the country, and who urged me very earnestly to stop and preach. I told them that I could not then do it, for an officer was on my track. I passed on six miles further, through mud and rain, and overtook the brethren, and preached the same evening to a crowded audience, among whom we were well entertained.

Autobiography of Parley P. Pratt, pg. 52-55.

Ziba’s and Parley’s Night in Court

Part of the Church’s complex history comes to us from stories in the courtroom. In the early Church, the courtroom was a common venue for many of the missionaries and leading brethren. Parley P. Pratt and Ziba Petersen , two of the four missionaries on their way to the Lamanites in December of 1830, discovered fast that they weren’t immune from frivolous charges. In fact, their courtroom session sided on the humorous.

What did Parley request that the Judge and the courtroom do?

A)     Let him and Ziba go since they weren’t guilty of the trumped up charges

B)     Let him and Ziba lock the Judge and courtroom in the courtroom cell for bringing such ridiculous charges against them

C)      Kneel in prayer with the missionaries while Parley asked for forgiveness on the courtroom participants

D)     Parley requested that he be allowed to preach from the pages of the Book of Mormon in his defense

Yesterday’s answer:

A)     Through the wringers of washing machines

In April of 1936, every bishop was asked to have in store enough food and clothing to help each family in his ward make it through the next winter. The Relief Society was a huge factor in this undertaking. In southern Utah the Relief Society put up 14,000 cans of peaches and ingeniously shelled their peas by running the pods through the “clothes wringers on [two] brand new Speed Queen washing machines” loaned by generous Sisters for the purpose.

Louise Y. Robison, “Relief Society’s Contribution to the Church Welfare Program,” Relief Society Magazine 25 (November 1938): 765-66; “Notes from the Field,” Relief Society Magazine 23 (November 1936): 775; Relief Society in the St. George Stake, 28; New Views of Mormon History, Edited by Davis Bitton and Maureen Ursenbach Beecher (Salt Lake City, University of Utah Press, 1987), 259.

Additional interesting information relative to the “Dirty Thirties” and the Relief Society:

The church helped to make a house-by-house survey of unemployment in the Salt Lake district and then contributed over $12,000 in cash plus some 420,000 pounds of fruits and vegetables to be delivered to the needy in Salt Lake City during the winter of 1930.

Bruce D. Blumell, “ ‘Remember the Poor’: A History of welfare in the Church of Jesus Christ of Latter-day Saints, 1830-1980,” 88, typescript, Library of the Joseph Fielding Smith Institute of Church History, Brigham Young University, Provo, Utah; New Views of Mormon History, Edited by Davis Bitton and Maureen Ursenbach Beecher (Salt Lake City, University of Utah Press, 1987), 249.

     Belle Spafford remembered how she and other Relief Society sisters in her Salt Lake City ward scrupulously followed church leaders’ counsel to avoid unnecessary waste that fall, gathering windfall peaches and apples, sterilizing collected bottles “in great big tubs with boiling water, and putting up fruit all day long, which needy families lined up to receive “before the bottles were cool.”

Belle S. Sapfford Oral History, interviews by Jill Mulvay [Derr], 1975-76, typescript, 14, James Moyle Oral History Program, LDS Church Archives; New Views of Mormon History, Edited by Davis Bitton and Maureen Ursenbach Beecher (Salt Lake City, University of Utah Press, 1987), 253.

     In 1937, in the Salt Lake region, Presiding Bishop Sylvester Q. Cannon praised the Relief Society for producing, among other items on a long list, 4,097 quilts, 8,452 items of new clothing, 15,808 items of remodeled clothing, 102,585 quarts of fruit, and 134,585 quarts of vegetables, representing 40,850 total days of service.

Sylvester Q. Cannon address, Relief Society Magazine 25 (May 1938): 350.

Pea’s in a Pod

During the “Dirty Thirties,” how did the Relief Society shell the peas they were providing for the hungry?

A)                 Through the wringers of washing machines

B)                 They didn’t, they let the poor and hungry shell them

C)                 By the Young Men and Women shelling the peas by hand at pea shelling parties

D)                 Like the pioneers of old killing crickets in the field, wacking the peas with shovels

Yesterday’s answer:

(C)   All in the congregation on their knees in vocal prayer at the conclusion of Sacrament meeting

At another fast meeting I was in the temple with my sister Zina. The whole of the congregation were on their knees, praying vocally, for such was the custom at the close of these meetings when Father Smith presided; yet there was no confusion; the voices of the congregation mingled softly together. While the congregation was thus praying, we both heard, from one corner of the room above our heads, a choir of angels singing most beautifully. They were invisible to us, but myriads of angelic voices seemed to be united in singing some song of Zion, and their sweet harmony filled the temple of God.

Edward W. Tullidge, The Women of Mormondom (New York, 1877) pp. 207-10, 213.

Additional interesting information about Sacrament meetings practices:

At another time a cousin of ours came to visit us at Kirtland. She wanted to go to one of the saints’ fast meetings, to hear someone sing or speak in tongues, but she said she expected to have a hearty laugh. Accordingly we went with our cousin to the meeting, during which a Brother McCarter rose and sang a song of Zion in tongues; I arose and sang simultaneously with him the same tune and words, beginning and ending each verse in perfect unison, without varying a word. It was just as though we had sung it together a thousand times. After we came out of meeting, our cousin observed, “Instead of laughing, I never felt so solemn in my life.”

Edward W. Tullidge, The Women of Mormondom (New York, 1877) pp. 207-10, 213.

Following these climactic events [the dedication of the Kirtland Temple] the temple was put to thorough use. This included regular Sunday meetings, fast meetings on the first Thursday of each month at 10 A.M. and 4 P.M. with Patriarch Joseph Smith, Sr., presiding, school classes during the week, and separate meetings for the Melchizedek Priesthood quorums on weekday evenings.

James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints (Salt Lake City: Deseret Book Company, 1992), 111.

Jean Rio Giffiths Baker gives us the following insight of a meeting held on the ship Sunday, January 26, 1851:

Meeting between decks. Sacrament administered, after which a couple were married by our President Elder Gibson.

Kenneth W. Godfrey, Audrey M. Godfrey, and Jill Mulvay Derr, Women’s Voices-An Untold History of The Latter-day Saints: 1830-1900 (Salt Lake City: Deseret Book Company, 1982), 205.

In 1923, in the Salt Lake area, in a survey taken for the committee, found that a total of [over] thirty “foreign” meetings were being held in twenty-one stakes, with two in Swedish, thirteen “Scandinavian,” two Danish, two Dutch, and nine German, in addition of four “Mexican” local organizations.

New Views of Mormon History, Edited by Davis Bitton and Maureen Ursenbach Beecher (Salt Lake City, University of Utah Press, 1987), 280.

They Did It Differently Then

What was practiced at the end of Sacrament meeting during the Kirtland years of the Church that we don’t do anymore?

A)                 The Sacrament blessed and passed at the conclusion of the meeting

B)                 A Fireside immediately following Sacrament meeting

C)                 All in the congregation participating in vocal prayers, on their knee’s, prior to the conclusion of Sacrament meeting

D)                 Sacrament meetings were for the blessing and the passing of the sacrament only

Yesterday’s answer:

(B)   Jesus and His Apostles

The following from Zebedee Coltrin:

   The salutation as written in the Doctrine and Covenants [D&C 88:136-141] was carried out at that time, and at every meeting, and the washing of feet was attended to, the sacrament was also administered at times when Joseph appointed, after the ancient order; that is, warm bread to break easy was provided and broken into pieces as large as my fist and each person had a glass of wine and sat and ate the bread and drank the wine; and Joseph said that was the way that Jesus and his disciples partook of the bread and wine. And this was the order of the church anciently and until the church went into darkness. Every time we were called together to attend to any business, we came together in the morning about sunrise, fasting and partook of the sacrament each time, and before going to school we washed ourselves and put on clean linen.

Minutes, Salt Lake City School of the Prophets, October 3, 1883.

A Sacramental Meal

Who did Joseph Smith claim broke the bread portion of the Sacrament in fist sized pieces?

A)                 The Nephites

B)                 Jesus and His Apostles

C)                 Melchezidek and Abraham

D)                 Enoch and his people

Yesterday’s answer:

(B) A Methodist University

L. John Nuttall, secretary to President John Taylor, makes the following interesting observation in his journal:

Bro. James A. Bean & John W. Turner from Provo called, & Bro. Bean told me about the proposed sale of the Court House Block also of the proposed building of a Methodist University at Provo & some of our half-hearted Saints subscribing for it.

L. John Nuttall Diary Excerpts, (Salt Lake City; Pioneer Press, 1994), 168.

Provo's First Unversity

It was proposed that what university be constructed in Provo?

A)     Brigham Young Academy

B)     A Methodist University

C)     The University of Utah

D)     Deseret University

Yesterday’s answer:                                                             

(D)   The Tunkers

While by the nineteenth century the Tunkers were the only Christian group to anoint the sick. The Tunkers were also called the “Dunkers” and are now typically known as the Old German Baptist Brethren.

Minutes of the Annual Meetings of the Church of the Brethren: Containing All Available Minutes from 1778 to 1909 (Elgin, Ill.: Brethren Publishing House, 1909), 19, 30, 50.

We Weren’t the Only Ones

What one other Christian group anointed the sick during the 19^th century?

A)     The Quakers

B)     The Methodist

C)     The Congregationalist

D)     The Tunkers

Yesterday’s answer:

(C)   Young University

During the early 1890’s the Church decided to form Young University which was renamed University of The Church Of Jesus Christ Of Latter-day Saints a year later. Willard Young (Brigham Young’s son) served as president and James Talmage was placed over the science department. Due to the competition for students the University of Utah asked the First Presidency if they would close the school. In return the University of Utah agreed to make James Talmage the University's president. As a result, the only year that the University of The Church Of Jesus Christ Of Latter-day Saints was opened was the 1893-1894 school year.

Michael D. Quinn, “The Brief Career of Young University at Salt Lake City,” Utah Historical Quarterly 41 (Winter 1973), 69-89; Jed L. Woodworth, “Refusing to Die: Financial Crises at Brigham Young Academy, 1877-1897,” BYU Studies 38 (1999), 70-123.

Early University Rivals

In the early 1890’s the University of the Church of Jesus Christ of Latter-day Saints was in direct competition with the University of Utah for students. What was the university known as prior to the University of the Church of Jesus Christ of Latter-day Saints?

A)     Phoenix University

B)     John Taylor University

C)     Young University

D)     The School of the Prophets

Yesterday’s answer:

(D)   On the emigrant ships

Imagine an entire stake on a ship. Believe it or not, it did happen.

   Agents for the Perpetual Emigration Fund tried to charter entire ships, or if they couldn’t do this at least section off a part of a ship for the Mormon emigrants. Quite often these groups would be led by returning missionaries and the group would be split into wards (the various languages being one of the prerequisite for a ward division), with as many as twelve wards on the larger ships.

Kenneth W. Godfrey, Audrey M. Godfrey, and Jill Mulvay Derr, Women’s Voices-An Untold History of The Latter-day Saints: 1830-1900 (Salt Lake City: Deseret Book Company, 1982), 200.