Alleged Sexual Impropriety between Joseph Smith and

“Miss Smith”

Source:

“Testimony of Benjamin Winchester,” W. L. Crowe scribe, December 13, 1900, Miscellaneous Letters and Papers, P13, f671, Community of Christ Archives, Independence, Missouri.

Accusation:

"Before the revelation came out on polygamy [July 12, 1843], he [Joseph Smith] had a child to a Miss Smith of Philadelphia. She had two children before he sealed her as his wife. She was a fine looking woman, and traveled for months with Smith, about nine or ten months before her child was born. It could not have been any other man's child. Smith got Philo Dibble to marry her so as to avoid scandal."[1]

Discussion:

The “Miss Smith” mentioned by Benjamin Winchester in this 1900 interview is actually Hannah Ann Dubois Smith who married John F. Smith and had a child, Peter A. Smith, with him in 1835.[2] Whether the couple divorced or Hannah was widowed, Winchester refers to her as “Miss Smith” in 1839.

Benjamin was a member of the branch in the Philadelphia area when Joseph Smith visited the area between November 1839 and early February 1840.[3] That four month window represents the only time the Prophet traveled to New England after the Church left Kirtland in the late 1830s. Winchester accused the Prophet of impregnating Hannah during that visit, saying that to avoid a scandal, she immediately married Philo Dibble to cover up an alleged illegitimate birth.

In fact, Hannah and Philo, did marry, but not during the period specified by Winchester. Their nuptials occurred over a year later on February 11, 1841, and could not have been in response to her conceiving a child during Joseph Smith’s trip to the East. The Prophet himself performed the marriage ceremony.[4] Philo recalled: "On the 11th of February, 1841, I married a second wife—a Widow Smith of Philadelphia, who was living in the family of the Prophet. He performed the ceremony at his house, and Sister Emma Smith insisted upon getting up a wedding supper for us. It was a splendid affair, and quite a large party of our friends were assembled."[5] The Prophet’s willingness to perform the marriage for this couple in such a public fashion argues against Hannah’s being one of Joseph’s secret plural wives.[6]

Concerning Hannah’s offspring after Joseph Smith’s visit to Philadelphia, available records corroborate that her first child born on January 7, 1842, eleven months following her marriage to Philo. Named Hannah Ann Dibble, her conception would have occurred approximately April 16, 1841, well over a year after Joseph left the east and returned to Nauvoo. Clearly this child was not conceived while the Prophet visited Philadelphia.

Records have also been scrutinized to discover if perhaps a child was born eight to ten months after Joseph Smith’s trip to visit the Philadelphia branch, a child that might have died early, but was conceived during that two-and-a-half month period. Such a child would have been born between July and November, 1840, and would have been born illegitimately, prior to Hannah and Philo’s nuptial. Current research fails to identify such a child. In fact, the 1842 Nauvoo census contains entries for Hannah Ann, but no other offspring for Philo and Hannah. That census also contained a category entitled: “Names of members that had died within three years.” The only name included there is “Celia Dibble,” Philo’s first wife. Had a child been born in 1840 and subsequently died, its name should have been included.[7]

The accuser in this case, Benjamin Winchester, had a stormy history with Church leaders.[8] Born August 6, 1817, he with his family were baptized in 1833 and immediately removed to Kirtland, Ohio.[9] Serving as a missionary in 1837-1839, he proselytized in New Jersey and Pennsylvania, afterwards visiting Nauvoo for a few months. In August, 1839, he returned to the east, settling in Philadelphia and supporting the Church members living there. He attended the December 23, 1839 conference, wherein the Philadelphia Branch was organized by the visiting Prophet Joseph Smith. Three months later Benjamin was installed as the Presiding Elder.

Serving as the Philadelphia Branch President, Winchester experienced problems. He eventually clashed with Apostle John E. Page, who wrote a letter to Joseph Smith on September 1, 1841:

Suffer me here to say, that it would be well for some efficient Elder or High Priest to be sent to Philadelphia branch – such as one as would sustain the confidence of the branch to preside over that branch; for the present time there is a feeling existing in the hearts of some concerning Elder Benjamin Winchester that I think cannot be removed better than by changing the President… My humble opinion is that Elder Winchester has not been wise in all things as he might have been… Elder Winchester is very sanguine and unyielding in his course of economy concerning matters and things in the Church. I think that all that is strictly necessary to be done is that the Branch have a new President.[10]

Within weeks, Winchester was summoned to Nauvoo where he attended a council meeting with the Twelve Apostles on October 31st. Joseph Smith recorded:

Attended a council with the Twelve Apostles. Benjamin Winchester being present, complained that he had been neglected and misrepresented by the Elders, and manifested a contentious spirit. I gave him a severe reproof, telling him of his folly and vanity, and showing him that the principles which he suffered to control him would lead him to destruction. I counseled him to change his course, govern his disposition, and quit his tale-bearing and slandering his brethren.[11]

In January of 1842, “Benjamin Winchester was suspended by the Quorum of the Twelve until he made satisfaction for disobedience to the First Presidency.”[12] Three months later he verbally complained and was censured by the Twelve the following month.

Winchester’s rebellion continued until he was recalled back to Nauvoo the following year. In April 1843, Joseph Smith counseled: “You can never make anything out of Benjamin Winchester, if you take him out of the channel he wants to be in.”[13] William Clayton recorded on May 22: “Went to President Joseph's. He received a letter from Sister [Sybella] Armstrong of Philadelphia complaining of slanderous conduct in B[enjamin] Winchester. The President handed the letter to Dr. [Willard] Richards saying the Twelve ought to silence Winchester…”[14] Benjamin arrived in Nauvoo at the end of May and a council was immediately convened to deal with his insubordination including his accusations that the Prophet was guilty of “improper conduct” with “Miss Smith.” Joseph flatly denied the allegations, calling them “damnable lies.” Minutes from a meeting of the Quorum of the Twelve Apostles, for May 27, 1843 read:

President Joseph Smith, [said] it has been the character of Benjamin Winchester from the beginning to contradict every body [and] every thing. And I have been under the ire of his tongue… I disagreed [with] him before the conference and to be revenged he told one of the most damnable lies about me. [I] visited Sister Smith, Sister Dibble [and]… told her to come to Nauvoo with me… and Benjamin Winchester set up a howl that I was guilty of improper conduct. (Italics added.) [15]

In response, Joseph “rebuked Elder Winchester in the sharpest manner; said he had a lying spirit and had lied about him, and told him of his many errors.”[16] That same day the Prophet recorded in his journal: “Winchester was silenced.”[17]

Within weeks of the above meeting, Church leaders demanded Winchester’s license, but it was soon restored. When Joseph Smith declared his candidacy for the presidency of the United States in February 1844, Benjamin was called along with over three hundred other stumping missionaries.[18]

Mercurial in his devotions, after the Prophet’s death, he aligned himself with Sidney Rigdon’s group in Pittsburgh.[19] In the 1850s he moved to Iowa and embraced “spiritualism.” He visited Utah in 1871 and in 1889 wrote a recollection entitled “Primitive Mormonism,” for the Salt Lake Tribune, wherein he vented his frustrations in an article highly critical of Joseph Smith.

Summary

It appears as late as 1900, Benjamin Winchester was still willing to disparage Joseph Smith through a rumor that has been shown to be a chronological impossibility. Important implausibilities are also identified in the allegation that the Prophet would openly "travel for months" with a plural wife or adulterous companion as Winchester asserted.

Also, the Prophet himself discussed the accusation before a meeting of the Twelve Apostles in 1843, which seems unlikely if he were guilty of the reported immoral conduct. Winchester had several accusations he leveled at the Prophet, but contemporaneous records demonstrate that he was self-willed and rejected counsel.

[1] “Testimony of Benjamin Winchester,” W. L. Crowe scribe, December 13, 1900, Miscellaneous Letters and Papers, P13, f671, Community of Christ Archives, Independence, Missouri.

[2] Research into Hannah’s history has uncovered a family tradition that asserts that John F. Smith was actually Joseph Smith. However, chronology and geography demonstrate that the Prophet could not have been involved with Hannah at this early date. Family rumors, especially those that connect a genealogical line to Joseph Smith, are sometimes actively perpetuated by descendants, despite the fact that there is no credible evidence supporting the claim.

[3] For a brief history of the Prophet’s visit see Michael Marquardt, “Joseph Smith’s Visit to Philadelphia, Pennsylvania, vol. 12, no. 2, (2000) Journal of Latter Day Saint History, pp. 6-7.

[4] See “The Dead,” Deseret News, 1893, November 25, page 32.

[5] Philo Dibble, "Philo Dibble's Narrative," Early Scenes in Church History (Salt Lake City: Juvenile Instructor Office, 1882), 92-93.

[6] See Todd Compton, “A Trajectory of Plurality: An Overview of Joseph Smith’s Thirty-Three Plural Wives,” Dialogue, Vol.29, No.2, 37.

[7] Nauvoo Ward Census, 1842, pages 42-43 – 4th ward – fd 4, frame 641, Dibble family, taken February 7, 1842, CHL.

[8] See “Minutes of the Church of Jesus Christ of Latter Day Saints in Philadelphia,” original at Community of Christ Archives. Typescript excerpts by Michael Quinn, “Philadelphia Branch Records (1840-1854),” in D. Michael Quinn Papers, WA MS 244, Beinecke Rare Book and Manuscript Library, Yale University.)

[9] David J. Whittaker, “East of Nauvoo: Benjamin Winchester and the Early Mormon Church,” Journal of Mormon History, 21 (Fall 1995) 2: 32-34. [31-83]

[10] Journal History for date, September 1, 1841; Richard E. Turley, Jr. Selected Collections from the Archives of The Church of Jesus Christ of Latter-day Saints, Provo, Utah: BYU Press, vol. 2, DVD # 1

[11] Journal History for date, October 31, 1841; Richard E. Turley, Jr. Selected Collections from the Archives of The Church of Jesus Christ of Latter-day Saints, Provo, Utah: BYU Press, vol. 2, DVD # 1; see also History of the Church, 4:443.

[12] History of the Church, 4:494.

[13] Journal History for date, April 19, 1843; Richard E. Turley, Jr. Selected Collections from the Archives of The Church of Jesus Christ of Latter-day Saints, Provo, Utah: BYU Press, vol. 2, DVD # 1; see also History of the Church, 5:367

[14] George D. Smith, ed. An Intimate Chronicle: The Journals of William Clayton. Salt Lake City: Signature Books, 1995, 105.

[15] Quorum of the Twelve Apostles: Minutes of Meetings on New Mormon Studies: A Comprehensive Resource Library. CD-ROM. Salt Lake City: Smith Research Associates, 1998.

[16] History of the Church, 5:410-11.

[17] Scott H. Faulring, ed. An American Prophet’s Record: The Diaries and Journals of Joseph Smith. Salt Lake City: Signature Books, 1989, 381.

[18] David J. Whitaker, “East of Nauvoo: Benjamin Winchester and the Early Mormon Church,” Journal of Mormon History 21 (Fall 1995) 2:62. [31-83]

[19] See Stephen J. Fleming, “Discord in the City of Brotherly Love: The Story of Early Mormonism in Philadelphia,” Mormon Historical Studies, 2004, Spring, 3-21 [3-27]