I’ve always wondered how well the talks of different general authorities translate to other languages. For example, I can imagine that a lot of the alliteration that a few apostles adopt in their addresses doesn’t carry over. And I know from my work on translating Spanish hymns that translating between languages is an inexact science and involves compromises to keep certain aspects of the original language – rhyme, meter, literal meaning of words, nuances conveyed in idioms, etc. It’s almost impossible to carry all of those together across from one language to another. Largely because of this, translations of the Bible have proliferated, with each trying to convey the meaning of the texts from the original languages in different ways. For example, Robert Alter’s English translation of the Hebrew Bible focuses on carrying the literary forms of the Hebrew texts. In a recent interview at the Latter-day Saint history blog From the Desk, Robert Alter discussed his translation. Robert Alter is a noted scholar who received his doctorate from Harvard University and is a Professor of Hebrew and Comparative Literature. His doctorate was in modern comparative literature, but he noted in the interview that: “as an undergraduate I spent three years studying biblical texts rigorously with H. L. Ginsburg, one of the leading philological scholars of the Bible of his generation.” His familiarity with literary forms and biblical texts came together to lead to his translation: In the late 1970s I published…
III. What Joseph Smith Knew About Champollion
With the preliminary deliberations out of the way, it’s time for a close look at the GAEL.
II. What Joseph Smith Would Have Known About Champollion
Before we get to the heart of my argument – which is coming up next in a long post with a detailed look at what’s in the GAEL – we need to look at what Joseph Smith and his associates would have known about Champollion and the decipherment of Egyptian hieroglyphics by 1835.
I. Putting the grammar back in GAEL
Scholars from seemingly every corner of Mormon Studies agree: While working on the Egyptian papyri, Joseph Smith and his associates were either unaware of Champollion’s recent work to decipher Egyptian hieroglyphics, or simply unaffected by the recent advances in Egyptology. Not only is this position untenable, it’s demonstrably incorrect.
Voices of the Wives of Joseph Smith
Plural marriage in Nauvoo continues to be one of the thorniest issues when discussing the life and legacy of Joseph Smith. One of the major works that helped shed greater light on the roots of plural marriage and the women who practice it with the Prophet is Todd Compton’s book, In Sacred Loneliness, published in 1997. Not too long ago, a sequel or companion volume called In Sacred Loneliness: the Documents was published by Signature Books. Todd Compton recently discussed this latest volume in an interview at the Latter-day Saint blog From the Desk. In describing the original book, In Sacred Loneliness, Compton wrote that: For those who haven’t read the book, I should mention that it deals with Joseph Smith’s polygamy in Nauvoo. However, it mainly provides chapter-length biographies of his plural wives. The book takes them from birth, through the Latter-day Saint migrations, and into Utah (or California or other states, in a few cases). Their lives were mixed: sometimes very tragic, sometimes generally happy. The women often lived in large polygamous families in Utah, and experienced what I call “practical polygamy.” It could be difficult. It’s very powerful to understand the lives of some of the first women in the Church of Jesus Christ of Latter-day Saints to agree to practice plural marriage and what they went through. The effort to write a follow-up volume 20 years later came in connections with another writing project. As Compton…
What You Might Be Missing in Matthew’s Genealogy of Jesus
“Most readers of Matthew’s Gospel take one look at that first page full of ‘begats’ and impossible-to-pronounce names and quickly turn the page.” So begins Julie Smith’s thoughtful essay “Why These Women in Jesus’s Genealogy?”, which is available free of charge in the Segullah journal (2008) and is reprinted in her book Search, Ponder, and Pray: A Guide to the Gospels. “But,” Smith continues, “Matthew was a deliberate writer.” She goes on to highlight that among more than 25 men in Jesus’s line, Matthew includes just four women (plus Mary), and they aren’t the matriarchs, as one might have expected (such as Abraham’s wife Sarah or Isaac’s wife Rebekah). Rather, the women she includes are Tamar, Rahab, Ruth, and Bathsheba. Smith goes on to reflect on why Matthew may have included each of these women who were outside of the social mainstream in at least some way. Smith poses a range of hypotheses; readers can, of course, decide for themselves. I strongly recommend reading the (short, accessible) article yourself. But I’ll share two passages that I marked with exclamation points in my hard copy. “These women are, as Jesus is, intercessors: Tamar enables Judah’s line to continue; Rahab brings her family into the house of Israel; Ruth brings the Moabites into David’s line; and Bathsheba brings her son Solomon to the throne.” And one more: “Modern readers generally do this Gospel an injustice by skimming over the genealogy as if…
R-Rated Sound of Musics, or R-Rated Films for Latter-day Saints
There was a deacon in my childhood ward that badly wanted to be a soldier when he grew up; he went all out with the camouflage, shooting, and playing “steal the flag” in the woods with glowsticks (a piece of rural Mormon culture that I hope does not die with the decline of Latter-day Saint BSA troops). However, he changed his mind abruptly after watching the Omaha beach landing scene in Saving Private Ryan, which I suspect modified his idea of what battle looked like from some PG-13 situation–everyone is killed with one shot, the enemies lack basic marksmanship, and at the protagonist receives an inconspicuously bloodless wound–to the more realistic R (limbs getting removed with .50 caliber machine guns). The fact is that “we are what we eat” also applies to media. While as Latter-day Saints we are rightly concerned about a diet of dark, heavy material, by not sometimes including R-rated material in our media diets we run the risk of: 1) Not having access to potentially moving or insightful content because of an R label. 2) Consuming disproportionately infantile content because we are limiting our media diet to a universe where people get shot and never die and never get stressed out enough to use the F-bomb. R-rated movies often deal with realistic, gritty scenarios, and sometimes they are more profound and impactful because of the realism. Life in an existence where tyrants often reign with blood…
The Emmeline B. Wells Diaries
Emmeline B. Wells is a crucial figure in the history of the Church of Jesus Christ of Latter-day Saints. She was a leader in the Church as a Relief Society president, an advocate for women’s suffrage, a noted periodical editor, an early settler in Utah, etc. In a recent interview at the Latter-day Saint history blog From the Desk, Cherry Silver and Sheree Bench discussed the Emmeline B. Wells diaries that the Church Historian’s Press has published online. First off, the interview shares some information about who Wells was and why she was notable: Emmeline B. Wells was the most renowned Latter-day Saint woman of her generation. She was celebrated as an editor, public speaker, community activist, and defender of her faith. Born in Massachusetts in 1828, she emigrated first to Nauvoo and then from Winter Quarters to Utah in 1848. She edited the Woman’s Exponent from 1877 to 1914, was involved in local politics, and served on the boards of national women’s organizations. She led the Relief Society as its fifth general president between 1910 and 1921 and died in Salt Lake City in April 1921. Emmeline was married three times and had six children. A son with James Harris died in infancy in Nauvoo. Two daughters with Newel K. Whitney were born in Salt Lake City and became civic leaders. Of her three daughters with Daniel H. Wells, two died of illness as young adults. The third, Annie…
Superforecasting the Church for 2023
Note: After this post went live and the organizer reached out to me, some of these specific predictions were added to an actual prediction market at Manifold Markets. In the past public predictions usually took the form of some pundit making a prognistication about an event that was going to happen years in the future, and by the time the prediction was falsifiable everybody had either moved on or the prediction was so vague as to be non-falisifable. However, recently the “superforecasting” movement has turned armchair theorizing into a systematic science, with predictors being graded on their accuracy after making predictions that are clearly definable and falsifiable. One manifestation of this movement are prediction markets, where people literally bet money on clearly defined events happening or not happening, and with actual money on the line, people do really deep dive research. So I thought it would be fun to do my own superforecasting competition for the Church in 2023. The rule is that the question has to be defined clearly enough to be demonstrably true or untrue within the time horizon. Here I’ll give percentages. I don’t claim to be a superforecaster, I’m not spending a ton of time on quantifying trends and the like, and no money is on the line, but I’ll check back on my accuracy around this time next year. The Church’s membership, on-the-books growth rate will be below 1% as reported in the April 2023 Conference. …
Online Christmas concerts: Salt Lake brings inclusiveness and simplicity. Europe does not.
Besides the large public Christmas concerts at Temple Square, the Church also offers a less spectacular, pre-recorded one-hour Christmas concert for online view, worldwide. For 2022 the Church produced “The Promise of Christmas”. Bravo! I don’t know if they employ a Diversity Consultant, but they certainly hit the mark. Opening: immediate focus on two singing non-Caucasian girls, next broadening to the full One Voice Children’s Choir. The kids all casually dressed, naturally moving on stage. Black presenter Stephen Jones, in his warm, easygoing style, sets the tone for an intimate musical journey with church members from around the world. The program features genuine singing from Brazil, the Philippines, South Africa, and from a string of joyful groups in the Africa West Area, flashing a modern Africa in urban settings, future-oriented, and thus avoiding the folklorization of aboriginal villages. Heart-warming are the cozy strings of the “Simply Three”, accompanied by a black pianist. A few other groups bring simple, pleasant music for all audiences. All casually dressed: all should feel included. Personally, I would have liked to see more contributions from other countries instead of the noisy Utah Pipe Band, the bubbly BYU Folk Dancers, or the impeccable BYU Vocal Point, but others certainly enjoy those US contributions. At the center of this Salt Lake-based concert is the adorable telling of the nativity story, with very simple, quietly animated drawings in black and white—suitable for all cultures and age groups. No…
Christmas Carols in the French Hymnbook
A few years ago, I talked about Christmas songs that are included in the various translations of the Latter-day Saint hymnbook that are not in the English hymnal. I’m hoping to share the music and translations of those songs over the next few Decembers, starting this time with the music in the French hymnbooks. In this case, there are three Christmas hymns in the hymnbook that appear in the French edition that aren’t in the English: “He Is Born, the Divine Christ Child” “Lo, How a Rose E’er Blooming,” and “Sing We Now of Christmas“. He Is Born, the Divine Christ Child “He Is Born” (“Il est né le divin Enfant”) is a relatively well-known carol that is included in the French and Tahitian hymnbooks. For the translation presented below, I’ve used the Samuel Bradshaw translation paired with the music from the French hymnal. Lo, How a Rose E’er Blooming “Lo, How a Rose E’er Blooming” (“Es ist ein Ros entsprungen”) is a well-known German Christmas song frequently sung during the Advent season that leads up to Christmas. It is also one of the Christmas sonsg featured most frequently in Latter-day Saint hymnbooks outside of the English edition. It is included in the German, Dutch, French, Icelandic, and Swedish editions of the hymnal. I’ve elected to use the translation that I’m most accustomed to (the Theodore Baker translation) paired with the music from the French hymnal. Given that the French…
On Really Smart People and the Gospel
Growing up in 1990s Orem the figure of Hugh Nibley held a sort of symbolic significance that was greater than the sum of his scholarly parts. The not-so-subtle subtext of the myriad anecdotes about his prodigious memory and learning is “see, if this really smart person believes it, then there must be some really good answers to whatever issues people have.” Often, Nibley was a sort of placeholder for people who didn’t have the time (or resources, especially in pre-Internet days for people who couldn’t drive to a good university library and use their card catalog) to investigate for themselves. Nowadays, I feel like we see the converse of this online. A common meme (in its proper sense) in some corners of the Internet is that people who know the True Story about Church history (or biblical studies, or what have you) have to ultimately lapse into some sort of symbolic belief in the Church if they don’t leave it altogether, because nobody who really knows their history could actually believe this stuff. (As a sidebar, I sense that some use Adam Millerism as a last-ditch attempt to preserve some of their Mormonism when they’ve lost faith in the concrete particulars. That’s not to say anything about Miller personally, I have no idea what he actually believes, just a comment on how some have used him.) This narrative has a fairly strong hold on some, and is one reason, I…
Zion and 19th Century Cross-cultural Missionary Work
How does a faith that claims global reach while being rooted in a specific Anglo-American context in the 19th century interact with cultures that are different from the Anglo-American culture of their time? Further, how did they approach that issue while also being a pariah among the general Anglo-American culture? These are some of the types of questions that are examined in Amanda Hendrix-Komoto’s Imperial Zions: Religion, Race, and Family in the American West and the Pacific. In a recent interview at the Latter-day Saint history blog From the Desk, Amanda Hendrix-Komoto discussed some of her study. The book Imperial Zions studies the intersection of missionary work and polygamy while interacting with Native Americans and Pacific Islanders. As Hendrix-Komoto explained: Imperial Zions is an attempt to understand how the meaning of Latter-day Saint missionary work shifted as they moved between imperial spaces. In Hawai‘i, Latter-day Saints positioned themselves against existing Protestant missionaries and U.S. imperialism. In the Intermountain West, they became the agents of U.S. colonialism. At the same time, I am interested in how Native Americans understood the Church and have analyzed oral histories, personal correspondence, and church records to understand how Native Latter-day Saints created a vision of the faith that centered their experiences rather than those of their white co-religionists. It’s a complicated matrix to explore, since it examines so many different perspectives. For example, on one front there is the attempts at vilification and discrediting of Latter-day Saints by…
Firing faculty: some educated guesses
Like most media outlets, Inside Higher Ed isn’t well equipped to report stories about BYU-Idaho – it doesn’t entirely understand that BYU and BYU-Idaho are two different schools, for example. But if I had to read between the lines and make an educated guess, this is what I think is happening.
When Was Jesus Born?
When was Jesus born? While not consequential to our salvation or daily choices, it’s an interesting question to explore. In a recent interview at the Latter-day Saint history blog From the Desk, Jeffrey R. Chadwick discussed his research into the question: When was Jesus actually born? What follows here is a co-post to that discussion (a shorter post with excerpts and some discussion). When a non-expert Latter-day Saints approach the question of “When was Jesus born?”, they often draw upon a traditional interpretation of Doctrine and Covenants, 20:1 to claim that it happened on 6 April. Elder James E. Talmage’s widely read Jesus the Christ reinforces this interpretation. As Chadwick explained: Growing up as a Latter-day Saint boy, serving a mission, and entering service as a seminary teacher 45 years ago, it was axiomatic in our conversation that Jesus had been born on April 6th of 1 BC, as stated by Elder James E. Talmage in his classic work Jesus the Christ. … Generally, and also quite specifically, many Latter-day Saints take at face value the statement of Elder James E. Talmage that Jesus was born on April 6 of 1 BC, a position Elder Talmage linked to the passage in Doctrine and Covenants 20:1 which notes the organization of the Church on April 6 of 1830, being that many years since the “coming of … Jesus Christ in the flesh.” This seemed to Elder Talmage a specific dating tag…
When is Somebody’s Belief a Valid Question?
Jack Dempsey Having Some Fun with Harry Houdini The term “Jack Mormon” was popularized by world champion boxer Jack Dempsey who, while born in the Church and remaining friendly towards it, wasn’t a practicing Latter-day Saint (sidebar, while a certain segment of Mormondom gets super excited every time one of us makes it into the A-list, relatively few people know that the Michael Jordan of the 1920s was a Latter-day Saint). Whether Jack Dempsey actually believed in golden plates, I don’t know, and besides being an interesting piece of trivia, I don’t particularly care. He was a boxer first, and his Church membership was very much a minor appendage to everything else in his life. However, people who are involved in Church-y things is a more complicated question. Occasionally some controversy will arise when a claim is made about what some visible figure in the Mormon space–not just somebody in the public space who happens to be Mormon–actually believes. Some people say it’s nobody’s business, while some people say that we all have our own biases and we should be transparent about them. While thinking through this question recently I came across a heuristic one of my friends posted that seemed to make sense: if you yourself invoke your Latter-day Saint status (or, I would add, you appeal to in-group frameworks), then the consumers of your opinions have the right to know what that means. How many times do we…
Resources to Get More out of Reading the Gospels
We’ll spend the first six months of 2023 studying the Gospels (Matthew, Mark, Luke, and John) for Come, Follow Me. For the last couple of years, every day I’ve read at least a chapter of the “five gospels” (the four above + Christ’s appearance in the Americas recorded in 3 Nephi in the Book of Mormon). Because that’s taken me through the Gospels several times, I’ve used several resources to enhance my understanding and to keep my reading fresh. I’ll share a few resources that have been useful to me, and I’d love to learn about your favorite resources in the comments! Read or listen to a new translation. Latter-day saint biblical scholar Ben Spackman writes that “the absolute best and easiest thing you can do to increase the quality and frequency of your Bible study is to replace/supplement your [King James Version] with a different translation.” I find that reading different translations gives me new perspective on familiar verses. The leaders of the Church study and quote different translations. There are many, many Bible translations out there. One that I’ve seen recommended is the New Revised Standard Version (NRSV). You can find many of them at websites like Bible Gateway or using this Bible app. (I also use the latter app to listen to different translations.) If you like country music singer Johnny Cash, you can listen to him reading the Gospels aloud (here are YouTube playlists for…
Documents and a House Full of Females
Primary sources like journals and diaries are the backbone of a lot of historic research. In a recent interview with Laurel Thatcher Ulrich over at the Latter-day Saint history blog From the Desk, Ulrich discussed some of the documents she used and how she used them while writing A House Full of Females: Plural Marriage and Women’s Rights in Early Mormonism, 1835–1870. What follows here is a copost to that interview (a shorter post with excerpts and some discussion). Close readings and use of primary source material is central to Ulrich’s work. As she noted in the interview, A House Full of Females is a bit like a quilt: Nineteenth-century quilts were often made by stitching together small fragments of fabric. My book is also built from fragments, day-by-day accounts found in diaries, letters, autograph albums, poems, and minutes of meetings. I privileged records created in the heat of events, not because I consider those records more truthful than later recollections but because I wanted to understand how people behaved when they had no idea how things were going to turn out. I treasured every scrap of women’s writing I could find, even using the dated squares on an actual quilt as one of my sources, but I also found important material in the diaries of several men, including Wilford Woodruff, whose consistent daily diaries provided a kind of sashing to hold my story squares together. In fact, it was one…
We Humans Had a Good Run
This is a talk written by artificial intelligence; specifically, OpenAI’s new, much more developed GPT-3 that just dropped based on the prompt “Write an LDS talk about overcoming adversity” (it’s shorter, but that’s just because I set the word limit relatively low). Good morning brothers and sisters. I am so glad to be here with you today. I’m sure we have all faced adversity in our lives. Whether it be a difficult trial, a personal challenge, or an unexpected obstacle, we all have our own stories of hardship and struggle. But today I want to talk about how we can rise above these difficulties and find peace and joy even in the midst of our struggles. The Bible tells us in James 1:2-4, “My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.” These verses remind us that even when we face trials and tribulations, we can choose to embrace them as part of our journey and trust that they are leading us to a better place. In the Book of Mormon, we find an example of how to overcome adversity. In the story of Alma and the sons of Mosiah, we read how these young men were able to turn away from their sins and find strength in the Lord despite…
If I Didn’t Believe, Part IV: Meaning, Purpose, and Life in the Void
Dying Universe Morality In the absence of a faith I don’t think I’d have very strong opinions about abstract or moral concepts. This isn’t one of those “if you don’t believe why don’t you kill your grandma?” arguments that make good-hearted atheists roll their eyes. I have no desire to kill grandmas regardless of my beliefs, but if I was somehow convinced that it was all just atoms bouncing against each other I’d have a hard time articulating to a psychopath why he shouldn’t (and it’s not just me, read a graduate school-level meta-ethics text to see how hard it is). This doesn’t necessarily mean that I hold to “Divine Command Theory,” which is the idea that something is good because God says so. (As an aside, Alma 42’s “God would cease to be God” is a strong anti-divine-command theory scripture. It’s clear that there are some moral principles embedded in the universe that God Himself has to adhere to). But rather, that there is some moral, metaphysical scaffolding to the universe, which is a framework that is hard to get to if, again, everything can be reduced to atoms. If it’s all chemistry then in theory the fundamental difference between Jeffrey Dahmer and Mother Theresa could be a potassium molecule in the brain that didn’t quite make a complete electromagnetic connection. Of course, it’s more complicated than that, but the additional complexity doesn’t change the point. If it’s not…
Imperial Zions
Latter-day Saints in the 19th century existed at a paradoxical intersection of American history. When they fled to Alta California to settle the Great Basin, they were refugees fleeing from the United States. Defiantly practicing plural marriage in the face of federal laws that opposed the principle, they came to face a heavy-handed effort by Americans to colonize their community of Deseret to match the broader American culture. At the same time, they were colonizers in their own right, settling land claimed by other peoples for hundreds of years by dispossessing the Native Americans, while also launching a missionary effort into the Pacific Ocean. In Imperial Zions: Religion, Race, and Family in the American West and the Pacific, Amanda Hendrix-Komoto explores these paradoxes and how the Latter-day Saints (Euro-American, Native American, and Pacific Islander) navigated them. In many ways, Imperial Zions itself sits at the intersection of several landmark studies of Latter-day Saint history, synthesizing them together while building on that foundation. I felt like it brought together W. Paul Reeve’s Religion of a Different Color (Oxford University Press, 2015), Laurel Thatcher Ulrich’s A House Full of Females (Knopf, 2017), Darren Parry’s The Bear River Massacre: A Shoshone History (BCC Press, 2019), and Hokulani Aikau’s A Chosen People, a Promised Land: Mormonism and Race in Hawai’i (University of Minnesota Press, 2012) together in one place to have a conversation and work out how they all fit together in a larger…
Ancient Christians: An Introduction for Latter-day Saints
The Maxwell Institute at BYU recently published Ancient Christians: An Introduction for Latter-day Saints, and it is a fantastic journey into early Christianity geared specifically to Latter-day Saints. Through a collection of 14 essays dealing with topics ranging from praxis and worship to scripture and theology, the key elements of Christianity during its first several centuries (and beyond) are addressed in an accessible way. The discussions are punctuated by a large collection of artwork produced by early Christians, spread throughout the book in beautiful detail. When approaching Latter-day Saint writings about early Christianity, I’m generally concerned that it will be an effort to convince people that the ancient Church was identical to the modern one in a polemic effort to reinforce the traditional apostasy-restoration narrative. Ancient Christians quickly dispatched that concern, with Jason R. Combs discussing this at length in the introduction. He notes that: “rather than dismissing entire epochs as corrupt … today we work to understand ancient Christians on their own terms.” He added that: “We cannot assume that today’s Church is a template for what the first-century Church must have been, or vice versa. For that reason, in this book, our authors acknowledge the differences between ancient Christians and Latter-day Saints without automatically assuming such differences to be evidence of apostasy.” In this way, Ancient Christians both compliments and expands on some of the concepts discussed in Standing Apart: Mormon Historical Consciousness and the Concept of Apostasy (Oxford University…
If I Didn’t Believe, Part III: Living a Non-Latter-day Saint Life
Word of Wisdom I accidentally drank beer once, and found it gross. I’ve been told that it’s kind of an acquired taste, so given the harms it does I probably just wouldn’t acquire it even if I didn’t have any religious scruples about doing so. However, I like new experiences, so I’d probably try everything short of really hard drugs (heroin, crystal meth, etc.) at least once. Given the data on mental health issues and marijuana or psychedelics, I haven’t been convinced that the benefits outweigh the costs for routine use, so I’d probably more or less follow the Word of Wisdom. Tattoos I don’t understand tattoos. I have a hard time seeing why tattoos have become so fashionable, and the idea is kind of queesy to me with or without the Church. Occasionally I’ll see people who get tattoos of the names of their children on them; if I’m going to carve something into my flesh for all eternity it would have to be something almost existential along those lines (flesh of my flesh?). Similarly, I kind of get it if I was Maori and it had some traditional, genealogical significance. Sexuality To paraphrase and modify Carl Sagan, “extraordinary demands on people require extraordinary justifications.” Occasionally secularists want to reconstruct some kind of boundaries and norms for sexuality beyond just consent, but given how powerful those forces are for most people, I just don’t see it happening without…
Susa Young Gates and Joseph F. Smith’s Vision
The vision that we have printed as Section 138 was received by Joseph F. Smith in the last few months of his life. Among the very first people he asked to have review the document was none other than his friend, Susa Young Gates. In one of the excellent essays presented in the Revelations in Context book, Lisa Olsen Tait talked about Susa’s experience with the revelation. More recently, Lisa Olsen Tait discussed more about Susa and the Vision of the Redemption of the Dead in an interview at the Latter-day Saint history blog From the Desk. What follows here is a co-post to that interview (a shorter post with some excerpts and discussion). Why was Susa one of the first people to read the vision? Part of it has to do with her personal friendship with Joseph F. Smith. As Tait described: Joseph F. Smith was over seventeen years older than Susa Young Gates. … They became friends in Hawai’i in 1885-87. Susa accompanied her husband, Jacob F. Gates, on a return mission to the Sandwich Islands, and their service overlapped with the time that Joseph F. Smith and his wife Julina were there, basically keeping a low profile during the anti-polygamy crusade. (Smith was a highly-wanted man due to his church leadership position and his knowledge of the records.) A few letters between them from that time survive, and, in my reading, evince a progression from friendly but formal acquaintances to deep…