Joseph Smith William Phelps Friends Again at Last

Portrait of Joseph Smith past Edward T. Grigware. © past Intellectual Reserve, Inc.

Because our lives consist primarily of numerous interactions with others, we should non be surprised that some of the Savior'due south about challenging commandments focus on interpersonal relationships. Consider these soul-stretching declarations: "Honey your enemies, benefit to them which detest you, anoint them that curse you, and pray for them which despitefully use you" (Luke 6:27–28); "Every bit yous would that men should practice to you, do ye also to them likewise" (Luke 6:31); "Dearest one another, equally I take loved you" (John 15:12; accent added).

These teachings strike at the very core of what eternally matters most: our relationship to God and our dealings with other people. When asked which of all the commandments was the greatest, the Savior responded, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the 2nd is like unto it, 1000 shalt honey thy neighbour as thyself" (Matthew 22:37–39). The door leading to eternal life hangs on these "weightier matters" of the law (run across Matthew 22:40; Romans 13:10). Love for others is how nosotros fulfill the commandment to show love for God (run into Mosiah 2:17).

The Prophet Joseph Smith was intimately familiar with the Savior'southward declarations. Joseph understood that religion is primarily a thing of interpersonal relationships both horizontally (person to person) and vertically (human to God) (encounter James 1:27) and that positive relations are dependent upon such principles equally love and respect. Joseph described our personal responsibility in this regard: "Let the Saints recollect that nifty things depend on their private exertion. . . . Permit every selfish feeling not just be buried, but annihilated; and let love to God and man predominate, and reign triumphant in every mind."[1]

Knowing what is written, nevertheless, and being able to rise to the occasion to alive the doctrine is another matter. Joseph Smith's life and teachings reverberate a deep commitment to following the Savior's admonitions and example. The emotional costs were, at times, unimaginable. "On numerous occasions Joseph Smith proficient what he preached about forgiveness. Few, if any, in the history of the Church have been betrayed as frequently or as grievously as Joseph Smith. Nevertheless, if an offender would sincerely repent, the Prophet would readily forgive—even when the law-breaking had been severe."[two] As Orson Spencer observed, Joseph was "remarkably cheerful for one who has seen well-tried friends martyred around him, and felt the inflictions of calumny—the vexations of lawsuits—the treachery of intimates—and multiplied violent attempts upon his person and life."[3]

The persecution Joseph experienced began at the fourth dimension of the First Vision and intensified over time. He said, "When I went home and told the people that I had a revelation, and that all the churches were corrupt, they persecuted me, and they have persecuted me ever since."[4] His brother William commented that their family was well respected in the community until Joseph announced he had seen God. After that, William reports, their family's reputation was of the worst kind.[five] President Brigham Young later commented, "If a thousand hounds were on this Temple Block [Temple Square], permit loose on one rabbit, it would not exist a bad illustration of the situation at times of the Prophet Joseph. He was hunted unremittingly."[6]

President Young added, "Why was he hunted from neighborhood to neighborhood, from city to city, and from State to Country, and at final suffered expiry? Because he received revelations from the Father, from the Son, and was ministered to past holy angels, and published to the world the directly will of the Lord concerning his children on the world."[vii] Such persecution has always been the lot of true prophets of God (come across Mosiah seven:26–27; Helaman xiii:26).

Fifty-fifty and then, in the final hours of his life, while riding to Carthage, where he would be martyred, the Prophet Joseph declared, "I am calm every bit a summer's morning; I have a conscience void of offense towards God, and towards all men" (D&C 135:4). He was at peace with himself, with others, and with God. Joseph's personal example and counsel tin teach united states much about living "void of offense" toward others.

Dealing with Criticism and Contention

Some offenses we experience in relationships are real. Others are merely imagined. All of them cause anguish. Joseph encouraged the Saints to avoid the negative criticism that destroys relationships: "I practise not dwell upon your faults, and you shall not upon mine. Charity, which is dearest, covereth a multitude of sins, and I have often covered up all the faults amid you. . . . We should cultivate a meek, quiet and peaceable spirit."[8]

Joseph admonished the Saints to exist willing to conduct one another'due south shortcomings because that is what "the Lord does with u.s.."[nine] "I charged the Saints," he said, "not to follow the instance of the adversary in accusing the brethren, and said, 'If you do not accuse each other, God volition not accuse yous. If you take no accuser y'all will enter heaven, and if yous will follow the revelations and instructions which God gives y'all through me, I will take you into heaven as my back load. If you will not accuse me, I will non accuse you. If you lot will throw a cloak of charity over my sins, I will over yours—for charity covereth a multitude of sins.'"[ten]

The Prophet Joseph noted the great demand in our world for more reciprocal kindness toward each other: "Men frequently come to me with their troubles, and seek my will, crying, Oh, Brother Joseph, aid me! Help me! But when I am in trouble, few of them understand with me, or extend to me relief. I believe in a principle of reciprocity."[11] "Yet my weaknesses," Joseph lamented, "I am under the necessity of begetting the infirmities of others, who, when they get into difficulty, hang on to me tenaciously to get them out, and wish me to cover their faults. On the other hand, the same characters, when they find a weakness in Brother Joseph, endeavour to boom his reputation, and publish it to all the world, and thereby aid my enemies in destroying the Saints."[12]

On i occasion, when a human had made some disquisitional remarks to Joseph virtually his married woman, Emma, the Prophet responded non in anger or in retaliation simply with an observation. The man had seen Joseph doing "women'south work" (as the human chosen it) in the Mansion Firm. He concluded that "mismanagement by Emma was the root of the domestic bug" and said to him, "'Blood brother Joseph, my married woman does much more hard work than does your married woman.' Brother Joseph replied that 'if a man cannot acquire in this life to appreciate a wife and do his duty by her, in properly taking care of her, he need not expect to be given 1 in the hereafter.' The judgmental adviser meekly concluded: 'His words shut my mouth as tight as a mollusk. I took them as a terrible reproof. After that I tried to do better by the good wife I had and tried to lighten her labors.'"[13]

Forgiving Those Who Offend

Is anything more deplorable in relationships than to be grossly misunderstood, to be quoted out of context, or to accept negative things said about us? Joseph said, "There is no salvation in believing an evil report against our neighbor."[14]

Misrepresentations tin can wrench souls, put knots in stomachs, break hearts, and beat spirits. The Prophet Joseph was not immune to such pain, simply he had a unique method for dealing with these personal injustices. His approach enabled him to ascent above the negative furnishings rumor-mongering might otherwise have had. An acquaintance of the Prophet recorded this experience:

I went one day to the Prophet with a sister. She had a charge to make against one of the brethren for scandal. When her complaint had been heard the Prophet asked her if she was quite sure that what the blood brother had said of her was utterly untrue.

She was quite sure that information technology was.

He then told her to think no more than about it, for information technology could not harm her. If untrue information technology could not alive, but the truth will survive. Still she felt that she should accept some redress. And so he offered her his method of dealing with such cases for himself. When an enemy had told a scandalous story about him, which had often been washed, before he rendered judgment he paused and let his heed run back to the time and place and setting of the story to see if he had not by some unguarded word or act laid the block on which the story was built. If he constitute that he had done so, he said that in his heart he then forgave his enemy, and felt thankful that he had received alert of a weakness that he had non known he possessed.

Then he said to the sister that he would accept her to exercise the same: search her retention thoroughly and see if she had not herself unconsciously laid the foundation for the scandal that bellyaching her.

The sister thought deeply for a few moments then confessed that she believed she had.

So the Prophet told her that in her middle she could forgive that brother who had risked his own practiced proper name and her friendship to give her this clearer view of herself.

The sis thanked her advisor and went away in peace.[xv]

This unique approach of dealing with personal offenses by looking into our own hearts first to decide whether nosotros have inadvertently done something to cause others to say what they said, or to experience the way they exercise, requires courage and humility. But it is precisely this kind of humility that volition help heal hearts, amend relations, and promote greater peace amongst family and friends. True humility is present when we practise not call back we are better than anyone else. The prophet Joseph thought, "Don't be express in your views with regard to your neighbour's virtue, but beware of self-righteousness, and be limited in the estimate of your own virtues, and non think yourselves more righteous than others."[16]

All of u.s. will exist faced with the claiming of having to extend forgiveness. We can abound in our power to beloved and forgive others. Joseph counseled, "As you increase in innocence and virtue, every bit yous increment in goodness, allow your hearts expand, let them be enlarged towards others; you must be long-suffering, and acquit with the faults and errors of mankind."[17] Joseph likewise taught that "God does non look upon sin with allowance, simply when men have sinned, there must be assart made for them."[18]

Showing More Kindness

Joseph noted that kindness, rather than contention, motivates people to benefit: "Zip is so much calculated to atomic number 82 people to forsake sin as to have them by the hand, and watch over them with tenderness. When persons manifest the least kindness and love to me, O what power information technology has over my mind, while the opposite class has a tendency to harrow upwardly all the harsh feelings and depress the human mind."[nineteen]

In his comments to the Relief Club, Joseph further described the positive impact kindness can have: "How precious are the souls of men. . . . When a human being is borne down with trouble, when he is perplexed with care and difficulty, if he tin come across a smile instead of an argument or a murmur—if he tin can run into with mildness, it will at-home down his soul and soothe his feelings; when the mind is going to despair, information technology needs a solace of affection and kindness."[20]

An Increase of Love

At the time of the organization of the Relief Society, Joseph admonished the sisters to be more charitable to 1 another: "Suppose that Jesus Christ and holy angels should object to us on frivolous things, what would get of us? We must be merciful to one another, and overlook small things."[21] He also reproved narrow-mindedness and observed that "what many people call sin is not sin."[22]

Joseph knew firsthand how hard it was to show dear to the undeserving. On March 24, 1832, a mob broke through the door of the John and Elsie Johnson home, where Joseph, Emma, and their adopted twins were living. Ane of these twins would die within days as a result of what happened that night. The enraged mob pulled Joseph from the home, severely beat him, split one of his front end teeth while trying to get him to drink a canteen of poisonous substance, covered him with hot tar, stuffed the tar paddle in his mouth to suffocate him, and so left him to die in a snowfall-covered field. His family and friends spent the night scraping the tar from his body, which too took off much of his skin. The adjacent morn was the Sabbath. As was his custom each Sunday, Joseph stepped out onto the big rock that served equally the front end porch of the Johnson home to deliver a sermon. He was wrapped in strips of cloth that covered his wounds. Several of those who had beaten him the nighttime earlier were standing in the crowd to hear him speak! We can merely imagine Joseph's feelings every bit he looked out over the group. Still suffering greatly from the attack the night earlier, Joseph spoke from the heart. His sermon was not recorded, only he apparently spoke to them in kindness. Given the circumstances, Joseph'southward choosing to speak that morning was a high instance of charity itself. His sermon was delivered with such humility and spirituality that iii people came forward and asked for baptism. Later that day, Joseph stepped into a nearby icy river and baptized them.

Every bit Joseph grew in spiritual capacity, he came to intimately know and personally empathise more than about God'southward love for all His children. Joseph's teachings often reflected what he was learning: "At that place is a love from God that should exist exercised toward those of our religion . . . which is peculiar to itself, simply it is without prejudice; it too gives telescopic to the heed, which enables us to bear ourselves with greater liberality towards all that are non of our faith." He added that this principle of dear "approximate[southward] nearer to the heed of God, considering it is like God, or Godlike."[23]

He as well taught, "Information technology is a fourth dimension-honored adage that love begets love. Let us pour along honey—bear witness forth our kindness unto all mankind, and the Lord volition reward us with everlasting increase."[24] Joseph pointed out to the Relief Society that God has planted "feelings of charity and benevolence" in our souls, and he promised, "If yous live up to these principles, how peachy and glorious will exist your reward in the angelic kingdom!"[25]

Generosity in Forgiving Others

Joseph learned early in his ministry building about the importance of mercifully forgiving others. He had experienced the joy of forgiveness during his Start Vision, when he heard the Savior's vocalization declare, "Joseph my son thy Sins are forgiven thee."[26] Joseph later expressed his sentiments with these words: "Ever keep in practice the principle of mercy, and be gear up to forgive our brother on the showtime intimations of repentance, and asking forgiveness; and should we forgive our brother, or even our enemy, before he repent or inquire forgiveness, our heavenly Male parent would exist as as merciful unto united states."[27]

To the Saints, through the Prophet Joseph Smith, the Savior alleged, "I, the Lord, volition forgive whom I will forgive, simply of you lot information technology is required to forgive all men" (D&C 64:10). He too warned that to not forgive can impact our ain souls: "And ye shall too forgive one another your trespasses; for verily I say unto you, he that forgiveth not his neighbor'due south trespasses when he says that he repents, the same hath brought himself under condemnation" (Mosiah 26:31). The Lord expects united states of america to forgive those who repent because that is what He is willing to do (run across Mosiah 26:29). "The nearer we get to our heavenly Father," Joseph observed, "the more nosotros are disposed to look with compassion on perishing souls; we feel that we want to take them upon our shoulders, and cast their sins behind our backs. . . . If you would have God take mercy on yous, have mercy on ane another."[28]

Elder B. H. Roberts observed that Joseph was generous in his forgiveness of others: "I of the surest evidences of Joseph Smith'due south greatness of heed and of the inspiration of God upon him is to be seen in his handling of those who had fallen but were willing to and did repent of their sins. His capacity to forgive under these circumstances seemed dizzying."[29]

True enough, Joseph had oft spoken nearly the need to forgive others, but his most powerful sermon was his personal instance. Joseph had learned past experience the soul-expanding joy resulting from forgiving others. Afterward the Prophet was taken by an armed mob at Far West and left to languish in Freedom Jail during the biting wintertime of 1838–39, i of those who had betrayed Joseph Smith humbled himself and repented. This man stood in the highest circles of Church building leadership at Far West. He ached for forgiveness but, recognizing the enormity of his offense, feared he could never obtain it. He humbled himself and traveled to Nauvoo to find the Prophet. He took a "nowadays to the injured man of God [the Prophet] if, mayhap, he would forgive and allow him to return to the fold as a private member. He felt that there was conservancy nowhere else for him and if that was denied him all was lost as far equally he was concerned." He had underestimated the power of the Spirit in healing broken relationships. Non knowing how he would be received, if at all, "He started with a sorrowful heart and a downcast expect. While on the way the Lord told Brother Joseph he was coming. The Prophet looked out of the window and saw him coming up the street. As soon as he turned to open the gate the Prophet sprang up from his chair and ran and met him in the yard, exclaiming 'O Brother [Hyde], how glad I am to see you lot!' He caught him around the neck and both wept similar children."[30]

Joseph encouraged the Saints not only to forgive only also to pray for offenders: "1 of the nigh pleasing scenes that can occur on earth, when a sin has been committed by ane person confronting another, is, to forgive that sin; and and then co-ordinate to the sublime and perfect pattern of the Savior, pray to our Begetter in heaven to forgive him also."[31] Joseph taught that nosotros must cultivate the dear of others, even our enemies, by showing love to them. "Sectarian priests weep out concerning me, and inquire, 'Why is it this babbler gains so many followers, and retains them?' I respond, It is considering I possess the principle of dearest. All I can offer the world is a skillful heart and a good hand."[32]

Joseph demonstrated his willingness to bluntly forgive those who offend. I evening, Joseph attended a debate at his blood brother William's domicile. When things didn't get as William had desired, William physically assaulted Joseph. Joseph was injured and could not, for a time, sit or stand upward past himself. Within a few days, a much calmer William wrote to repent. The Prophet Joseph responded without hesitation, forgiving and praying for William: "In your letter you ask my forgiveness, which I readily grant. . . . I freely forgive you, and you know my unshaken and unchangeable disposition. . . . And now may God take mercy upon my father's house; may God have away enmity from betwixt me and thee; and may all blessings be restored, and the past forgotten forever."[33]

On another occasion, Joseph extended forgiveness to one who had betrayed his trust. The human had apostatized and signed an affidavit that was used to incarcerate Joseph in Liberty Jail. With great feelings of remorse for what he had washed, the man earnestly desired to apologize. 2 members of the Quorum of the Twelve recommended this brother write Joseph a letter of apology and ask for forgiveness. He wrote: "I am as the prodigal son. . . . I accept seen the folly of my way, and I tremble at the gulf I have passed. . . . I know my situation, you know it, and God knows it, and I want to be saved if my friends will help me. . . . I have washed wrong and I am sorry. The beam is in my own heart. . . . I ask forgiveness. . . . I want your fellowship; if you cannot grant that, grant me your peace and friendship, for we are brethren, and our communion used to be sweet."[34]

Joseph's response is one of the nigh moving messages ever penned past the hand of human. It is filled with forgiveness and effused with promise for brighter future relations:

Honey Brother Phelps:—I must say that information technology is with no ordinary feelings I endeavor to write a few lines to you lot in answer to yours. . . . At the same time I am rejoiced at the privilege granted me. . . .

Inasmuch as long-suffering, patience, and mercy take ever characterized the dealings of our heavenly Father towards the humble and penitent, I experience disposed to copy the example, cherish the same principles, and past so doing exist a savior of my fellow men.

It is true, that nosotros accept suffered much in consequence of your behavior—. . . 1 with whom we had oft taken sugariness counsel together, and enjoyed many refreshing seasons from the Lord—"had it been an enemy, we could have borne it." . . .

[Joseph described that he desired to follow the case of the Savior in helping others and so continued:] Assertive your confession to be real, and your repentance 18-carat, I shall be happy in one case once again to requite you the right hand of fellowship, and rejoice over the returning prodigal.

Your letter was read to the Saints last Sunday, and an expression of their feeling was taken, when it was unanimously Resolved, That W. Due west. Phelps should be received into fellowship.

"Come on, dearest brother, since the state of war is past,

For friends at starting time, are friends once again at last."

Yours as always,

JOSEPH SMITH, JUN.[35]

Not only is this frank forgiveness touching but the inspired expressions in this letter also demonstrate how forgiveness works in friendships a willingness to forgive, coupled with a desire to renew the friendship. Commenting on this incident, Elder B. H. Roberts noted, "When the groovy law-breaking of Elder William W. Phelps is taken into account . . . this letter is remarkable. The Prophet's frank forgiveness of his erring brother . . . exhibits a broad mindedness and generosity that can come simply from a corking soul."[36]

It is as well interesting to note that the couplet the Prophet used to close his letter touched Brother Phelps, who was himself a gifted poet. Many of the hymns penned by Phelps are beloved favorites today, and one of them—"The Spirit of God"—is sung at the dedication of every temple.

Because Joseph forgave him, Brother Phelps rejoined the Saints at Nauvoo. 4 years later, he was asked to deliver the eulogy in a memorial service in award of his forgiving friend. Phelps recited a poem he had written as a tribute to Joseph, the martyred Prophet. The poem has since served as a lasting memorial to the greatness of the Prophet Joseph Smith: "Praise to the man who communed with Jehovah. Jesus anointed that Prophet and Seer."[37]

Affectionate Others More

Truthful friendship, the Prophet Joseph Smith taught, is designed to "revolutionize and civilize the world, and cause wars and contentions to finish and men to become friends and brothers."[38] Joseph expressed sentiments that "the kindness of a man should never exist forgotten. That person who never forsaketh his trust, should e'er accept the highest place of regard in our hearts, and our honey should never fail, but increase more and more."[39]

To Joseph Smith, a truthful friend was a gift from God. "How good and glorious it has seemed unto me, to observe pure and holy friends."[40] He was and so grateful for the kindnesses occasionally shown to him that he resolved to be a greater friend to others: "I love friendship and truth. . . . I hope I shall see [my friends] once again, that I may toil for them, and administer to their condolement also. They shall not want a friend while I live; my heart shall love those, and my hands shall toil for those, who love and toil for me, and shall ever be found faithful to my friends. Shall I exist ungrateful? Verily no! God prevent!"[41]

His feelings of affection for true friends were intensified while he suffered in prison house: "Those who have non been enclosed in the walls of a prison without crusade or provocation, can have but little idea how sweetness the vocalization of a friend is; one token of friendship from any source whatever awakens and calls into action every sympathetic feeling . . . until finally all enmity, malice and hatred, and by differences, misunderstandings and mismanagements are slain victorious at the feet of hope."[42] Joseph after explained that friendship is like a blacksmith "welding iron to fe; it unites the human being family with its happy influence."[43]

Afterward his death, the Prophet Joseph Smith taught Brigham Young in a dream almost the need to be patient with the Saints and deport with their imperfections. Presently after they had settled in the Salt Lake Valley, President Young became concerned about those few Saints who desired to go out the Common salt Lake Valley for the gold fields of California. He wrestled with his feelings until he had a particular dream in which the Prophet Joseph Smith appeared to him, herding a "flock of sheep of all kinds, sizes, colors, and descriptions, from the largest, finest sheep I ever saw, down to the ugly decrepit dwarf. . . . I looked on the strange flock and . . . asked Joseph what in the world he was going to practise with such a flock of sheep. . . . He looked upwardly and smiled, as he did when he was living, and as though he was in reality with me, and said, 'They are all proficient in their place.'"[44] Joseph's counsel helped President Young learn to better appreciate the contributions of every individual, whether great or minor.

Cultivating the Spirit of Forgiveness and Fugitive Cocky-Righteousness

At the arrangement of the Relief Lodge, Joseph taught the importance of cultivating the spirit of forgiveness: "In that location is some other fault which opens a door for the adversary to enter. [Some are] discipline to overmuch zeal, which [causes] them to be rigid in a religious capacity [when they] should be armed with mercy." Then, speaking of forgiving those who have sinned against united states, he continued, and with deep feeling added, "They are fellow mortals, we loved them once, shall we not encourage them to reformation? We have not yet forgiven them lxx times seven, as our Savior directed; possibly we have non forgiven them once. . . . They who repent not should be cast out from this society; yet nosotros should woo them to return to God. . . . Nosotros should human action in all things on a proper medium to every immortal spirit. Notwithstanding the unworthy are amongst us, the virtuous should not, from self-importance, grieve and oppress needlessly, those unfortunate ones even these should be encouraged to hereafter live to exist honored by this gild. . . . Put a double watch over the tongue."[45]

Joseph consistently warned the Saints almost cocky-righteousness and hypocrisy: "All the religious globe is boasting of righteousness: it is the doctrine of the devil to retard the human mind and hinder our progress, past filling u.s.a. with self-righteousness."[46] He noted that we could be more generous in our estimation of others: "Don't be express in your views with regard to your neighbour's virtue, but beware of self-righteousness, and be limited in the estimate of your own virtues, and not remember yourselves more than righteous than others."[47]

He cautioned that backbiting and faultfinding are forms of pious ness: "The devil flatters us that we are very righteous, when we are feeding on the faults of others."[48] He warned against hypocrisy: "I love that man better who swears a stream as long as my arm yet deals justice to his neighbors and mercifully deals his substance to the poor, than the long, smooth-faced hypocrite."[49]

Every bit President George Q. Cannon explained, Joseph Smith "was a great hater of sham. He disliked long-faced hypocrisy, and numerous stories are told of his peculiar manner of rebuking it. He knew that much that people call sin is not sin, and he did many things to break downwardly superstition. He would wrestle, play ball, and bask himself in concrete exercises, and he knew that he was not committing sin to practise then. The religion of heaven is not to make men sorrowful, to curtail their enjoyment and to make them groan and sigh and article of clothing long faces, merely to make them happy. This Joseph desired to teach the people, just in doing so, he, like our Savior, when he was on the globe, was a stumbling block to bigots and hypocrites. They could non understand him; he shocked their prejudices and traditions."[50]

Making Apology

An event in the lives of Joseph and Emma Smith that happened while the Book of Mormon was being translated illustrates Joseph's efforts to brand amends after an offense had occurred. David Whitmer, who witnessed the incident, recorded: "He [Joseph Smith] was a religious and straightforward man. . . . He had to trust in God. He could not translate unless he was humble and possessed the correct feelings towards everyone. To illustrate and so you can see: One morning when he was getting set up to continue the translation, something went wrong about the house and he was put out nearly it. Something that Emma, his married woman, had washed. Oliver and I went upstairs and Joseph came upwardly presently after to continue the translation but he could non exercise anything. He could not translate a single syllable. He went downstairs, out into the orchard, and fabricated supplication to the Lord; was gone about an hour—came back to the house, and asked Emma's forgiveness and and then came upstairs where nosotros were and and so the translation went on all right. He could do nothing salve he was apprehensive and faithful."[51]

Thus, Joseph learned early on that the Spirit can be readily discerned merely when we are humble and possess right feelings toward others.

Securing a Positive Judgment

Through his translation of the Book of Mormon, Joseph Smith learned that we obtain forgiveness of sin through personal repentance, baptism, and the reception of the Holy Spirit (see 2 Nephi 31:13; Mosiah 4:22, 26) and that following our baptism we retain that remission of sin by continually loving and serving our fellow beings (see Mosiah 4:26; Alma 34:27–29). Joseph taught, "To be justified before God nosotros must love one another: we must overcome evil; we must visit the fatherless and the widow in their disease, and we must continue ourselves unspotted from the world."[52]

However, our "peaceable walk" with others (Moroni seven:3–4) tin can be disrupted by criticism, contention, backbiting, betrayal, or offenses (both existent and imagined). Occasionally, we may all be haunted past feelings of frustration, anger, guilt, or regret in our dealings with others. As seen, Joseph Smith spoke often about forgiving others. The numerous offenses and personal injustices he was subjected to throughout his life qualified him to speak about forgiveness with the voice of experience. His sufferings in his dealings with others were not abstract or theoretical. They were real. He came to know, immediate, nigh the humility, patience, forbearance, and meekness required in dealing with others.

When God the Eternal Father introduced His Honey Son to the Prophet Joseph Smith in 1820, He said, "Hear Him." Joseph listened to the Savior then and ever after—his life and teachings were filled with examples of how he tried to implement the 2 cracking commandments in the law to dearest God and to love others equally ourselves. His teachings contain priceless counsel most these weightier matters and illustrate how applying the healing balm of forgiveness tin can mend and strengthen our interpersonal relationships.

[1] Joseph Smith, Teachings of the Prophet Joseph Smith, comp. Joseph Fielding Smith (Salt Lake City: Deseret Book, 1979), 178–79; emphasis added.

[2] Arnold M. Garr, "Joseph Smith: Man of Forgiveness," in Joseph Smith: The Prophet, the Man, ed. Susan Easton Black and Charles D. Tate Jr. (Provo, Utah: Religious Studies Center, Brigham Young University, 1993), 127.

[three] Orson Spencer, in Hyrum Andrus, Joseph Smith: The Man and the Seer (Salt Lake City: Deseret Book, 1960), 31.

[4] Joseph Smith, in David Nye White, New York Spectator, September 23, 1843.

[five] See Richard Lloyd Anderson, "Joseph Smith's New York Reputation Reappraised," BYU Studies 10, no. 3 (1970): 314.

[vi] Brigham Young, Discourses of Brigham Immature, comp. John A. Widtsoe (Salt Lake City: Deseret Book, 1941), 464.

[7] Brigham Young, Deseret News Weekly, October 11, 1876, 582.

[8] Joseph Smith, History of the Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 2nd ed., rev. (Table salt Lake Metropolis: Deseret Book, 1999), 5:517.

[ix] Smith, Teachings, 77.

[10] Smith, Teachings, 193.

[xi] Smith, History of the Church building, five:517.

[12] Smith, Teachings, 315.

[xiii] Jesse W. Crosby, in Hyrum Fifty. Andrus and Helen Mae Andrus, comps., They Knew the Prophet (Salt Lake City: Deseret Book, 1999), 163–64.

[xiv] Smith, Teachings, 364.

[15] Crosby, in Andrus and Andrus, They Knew the Prophet, 162–63.

[16] Smith, Teachings, 228.

[17] Smith, Teachings, 228.

[18] Smith, Teachings, 240–41.

[nineteen] Smith, Teachings, 240.

[20] Smith, Teachings, 228.

[21] Smith, Teachings, 240.

[22] Smith, Teachings, 193.

[23] Smith, Teachings, 147.

[24] Smith, Teachings, 316.

[25] Smith, Teachings, 226.

[26] Joseph Smith, in Milton V. Backman, Joseph Smith'southward First Vision (Salt Lake Urban center: Bookcraft, 1980), 157.

[27] Smith, Teachings, 155.

[28] Smith, Teachings, 241.

[29] B. H. Roberts, in Smith, History of the Church, 4:163.

[30] Daniel Tyler, Juvenile Instructor 27 (1892): 491.

[31] Smith, History of the Church building, six:245.

[32] Smith, Teachings, 312–13.

[33] Smith, History of the Church, 2:342–43.

[34] William Due west. Phelps, in Smith, History of the Church, 4:141–42.

[35] Smith, Teachings, 165–66.

[36] B. H. Roberts, in Smith, History of the Church, 4:162–63.

[37] "Praise to the Man," Hymns (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1985), no. 27.

[38] Smith, Teachings, 316.

[39] Smith, Teachings, 31.

[twoscore] Smith, History of the Church, 5:107.

[41] Smith, History of the Church, 5:108–9.

[42] Smith, History of the Church building, 3:293.

[43] Smith, History of the Church, five:517.

[44] Brigham Young, in Journal of Discourses, 6:321; emphasis added.

[45] Smith, Teachings, 238.

[46] Smith, Teachings, 241.

[47] Smith, Teachings, 228

[48] Smith, Teachings, 241.

[49] Smith, History of the Church, v:401.

[l] George Q. Cannon, in Andrus and Andrus, Joseph Smith: The Human and the Seer, 45–46.

[51] David Whitmer, in B. H. Roberts, A Comprehensive History of the Church building of Jesus Christ of Latter-twenty-four hours Saints (Table salt Lake City: The Church building of Jesus Christ of Latter-mean solar day Saints, 1930), i:131.

[52] Smith, History of the Church building, 2:229.

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Source: https://rsc.byu.edu/vol-4-no-3-2003/dealing-personal-injustices-lessons-prophet-joseph-smith

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