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Lydia Gates Mack, was an example of the kind of "moral mother" increasingly celebrated during the last decades of the eighteenth century. Mack's older brother, Jason, became a "seeker" and eventually formed his own religious community; her two older sisters each had a visionary confirmation that their sins were forgiven and that God called them to "witness" to others of the need for repentance. Such gestures of piety were expected in the highly charged revivalist climate of the day. As historians have noted, clergymen "encouraged people to induce 'visions'" (Buel, 11). Mack's father, after a period of acute suffering in body and mind, underwent his own religious conversion in 1810.
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knowledge of the plan of salvation and the redemption of the human family. This caused us greatly to rejoice, the sweetest union and happiness pervaded our house, and tranquility reigned in our midst" (Smith, chap. 19). Much of Smith's attention during this period was directed towards the hope that her family would be the instrument in bringing salvation to the whole human family. When Joseph went on to establish what he taught was the restoration of the original
Christian church, it was the means of making his mother's dream of a family united in religious harmony come true. Joseph's project of "restoration" was thought of by his mother as a Smith family enterprise: as
355:) and "be a comfort" to her husband. She vowed that, if her life was spared, she would serve God with all her heart, whereupon she heard a voice advising her, "Seek and ye shall find; knock and it shall be opened unto you. Let your heart be comforted; ye believe in God, believe also in me." From that point on, Smith began a long search for a religion that would teach her the way of salvation. In so doing, she was following the precepts of her culture. During this post-revolutionary period, religious speakers constantly emphasized the "cultivation" of female piety so that women might more ably fulfill their role as a "moral mother" (Bloch, 118).
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domination. "The grip of colonial religious culture was broken and a new
American style of religious diversity came into being." Such a setting became fertile ground for religious experimentation and the birth of uniquely American religious sects, some of which "undertook to redefine social and economic order through the model of the extended family." Without stable institutional structures, the family thus became the "crucible" for forming "primary identity, socialization, and cultural norms for rural life" (Marini, 7, 56, 31). Mack was a product of this environment.
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513:. When Smith saw the bodies of her martyred sons, she cried "My God, my God, why hast thou forsaken this family?" (chap. 54). About one month later, her son Samuel died after a month of illness brought on by exposure and other events incident to the murders of Joseph and Hyrum. Of this time, Smith recalls, "I was left desolate in my distress. I had reared six sons to manhood, and of them all, one only remained, and he too far distant to speak one consoling word to me in this trying hour" (chap. 54).
347:," the disease from which her sisters Lovisa and Lovina had died, and was given up by the doctors (Smith, chap. 11). Smith did not feel prepared for death and judgment: "I knew not the ways of Christ, besides there appeared to be a dark and lonesome chasm between myself and the Saviour, which I dared not attempt to pass." By making a gigantic effort, she perceived "a faint glimmer of light." She spent the night pleading with the Lord to spare her life so she could bring up her children (
44:
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497:, Smith became isolated in caring for her dying husband and her role in the church therefore diminished. Her husband's dying blessing on her was to reaffirm her role and status: "Mother, do you not know that you are the mother of as great a family as ever lived upon the earth. ... They are raised up to do the Lord's work" (chap. 52).
592:'s refusal to be subservient to Young—but they are suggested in the few letters and second-hand accounts that have survived (Quaife, 246–48). Whether Smith again shifted her support from Young to Strang in the year following the October 1845 conference is a matter of debate. What is certain is that she never attempted the journey to
340:, and his business partner, John Mudget. Lucy Smith assumed the responsibility for the moral and religious guidance of her children as well as for their secular education. As a result, she emerges as a major influence in preparing them for their involvement in the founding of The Church of Jesus Christ of Latter-day Saints.
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Smith's piety and principles were major moral influence in her children's lives, but she was also concerned about her husband's spiritual well-being. New
England ministers declared that a wife's conversion could also help her perform "her great task of bringing men back to God" (Welter, 162). Various
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Matzko notes that "Lucy Mack Smith had been reared by a devout
Congregationalist mother through a childhood that can truly be described as 'a series of losses.' Thus, not surprisingly, when Lucy reached Palmyra, she developed a connection with the Presbyterian church, even though she held aloof from
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noted in his diary on
February 23, 1845, that Smith spoke at a church meeting. She spoke "with the most feeling and heartbroken manner" of "the trials and troubles she had passed through in establishing the Church of Christ and the persecutions and afflictions which her sons & husband had passed
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interviewed in 1880, remembered that Smith "had a great deal of faith that their children were going to do something great" and also recalled that Smith taught her ten children from the Bible. (Although Smith gave birth to eleven children, their first died shortly after childbirth in 1797.) Stafford
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in Nauvoo. After she had recited the sufferings of her family on behalf of the church, she asked if they considered her a mother in Israel. Young formally conferred this title on Smith by saying: "All who consider Mother Smith as a mother in Israel, signify by saying 'yes.' One universal 'yes' rang
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published a statement allegedly signed by Smith, her son
William, and her three daughters, certifying that "the Smith family do believe in the appointment of J. J. Strang" as Joseph's successor. However, Smith later addressed church members at the October 1844 general conference and stated that she
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Smith took the initiative in trying to involve her family in seeking the "true church." In light of Joseph Sr.'s indifference, she sought consolation in prayer that the gospel would be brought to her husband and was reassured by a dream that her husband would be given "the pure and undefiled Gospel
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was not committed to any religious belief system, he appreciated the diligence of his wife in attending to the spiritual and educational needs of their children. "All the flowery eloquence of the pulpit," he said, could not match the influence of his wife on their children (chap. 1). Mack's mother,
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Religion or piety was the core of women's virtue, the source of her strength. Religion belonged to woman by divine right, a gift of God and nature. This "peculiar susceptibility" to religion was given her for a reason: "the vestal flame of piety, lighted tip by Heaven in the breast of woman" would
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had been "quite illiterate," he said, but "after they began to have school at their house, he improved greatly" (Vogel 2:122). Smith's ambitions for, and faith in, her children's abilities were not unusual for a mother of that time. Linda Kerber tells how the republican mother was to "encourage in
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pushed the father's work farther away from the home, with the result that the mother now took over the father's former role of final responsibility for the children's education and for their moral and religious training (Bloch, 113). Magazines and educational publications heralded mothers as "the
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which told of the history of the early inhabitants of the
American continent, Smith stopped going to Presbyterian meetings. She said, "We were now confirmed in the opinion that God was about to bring to light something upon which we could stay our minds, or that he would give us a more perfect
477:, Joseph said, "So shall it be with my father; he shall be called a prince over his posterity, holding the keys of the patriarchal priesthood over the kingdom of God on earth, even the Church of the Latter Day Saints" (qtd. in Bates and Smith, 34). In this calling, "Father Smith" was to give
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religious sects and the pre-Victorian emphasis on the family as a moral force were especially significant forces in Mack's life. Migrants to this area had taken with them the revolutionary spirit of political independence. They had also encouraged the breakdown of the old order of religious
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later affirmed that his mother was a very pious woman and much interested in the welfare of her children, both here and hereafter: "She prevailed on us to attend the meetings , and almost the whole family became interested in the matter and seekers after truth. ... My mother continued her
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hoped all her children would accompany the Latter Day Saints to the west, and if they did, she too would go. Young said: "We have extended the helping hand to Mother Smith. She has the best carriage in the city, and, while she lives, shall ride in it when and where she pleases" (
466:, Smith shared her home with newly arrived immigrants, sometimes sleeping on the floor herself when the house was full. She participated in missionary work and at one time stood up to a Presbyterian minister in defense of her faith.
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to the Latter Day Saints; when he attended the blessing meetings, he insisted that his wife accompany him (chap. 44). On at least one occasion, Lucy Smith added her blessing or confirmed what had already been received (Crosby).
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of the Son of God" (56). About this time, Joseph Sr. began having dreams with symbolic content that were interpreted as being related to his ambivalence about religious faith. These dreams continued after the family's move to
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importunities and exertions to interest us in the importance of seeking for the salvation of our immortal souls, until almost all of the family became either converted or seriously inclined" (Vogel 1:494–95).
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in New
England. ... By 1814, for instance, women outnumbered men in the churches and religious societies in rural Utica, and they could be relied upon to urge the conversion of family members" (121).
287:, during an era of political, economic, and social change. The second half of the eighteenth century had seen a slowly evolving shift of responsibilities within the American family. Even though the
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426:, the only church with a meetinghouse in Palmyra. Although Smith longed for her family to be united in their religious faith, she could not persuade her husband nor her son Joseph to join them.
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her sons civic interest and participation. She was to educate her children and guide them in the paths of morality and virtue" (283). Nancy Woloch, notes that ministers, after "discarding
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No Place to Call Home: The 1807-1857 Life
Writings of Caroline Barnes Crosby, Chronicler of Outlying Mormon Communities (Life Writings of Frontier Women) (Life Writings Frontier Women)
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gripped the church. Hyrum had been Joseph's chosen successor, and it was unclear who should lead when both were killed. While Smith initially supported the leadership claims of
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Smith did not comment about the difficulties she encountered with church leaders during the transitional period—troubles which, without doubt, were exacerbated by her son
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At this time, Smith became a symbol of continuity, assuming greater importance at that time because of the strained relationship between Young and one of Joseph's widows,
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as an axiom, now suggested that mothers, not God, were responsible for their children's souls" (121). Smith took such responsibilities seriously in her own family.
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has pointed out, Lucy Smith employs the pronouns "we", "ours", and "us" rather than simply referring to Joseph's particular role (Mormonism, 107).
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Smith's efforts to find the true religion continued in
Palmyra. She went from sect to sect; sometime after 1824, she and three of her children—
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would accelerate that shift, the initial impetus came from the changing economic scene. According to women's historian
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did not comment on the spiritual precepts they thus garnered but rather on the children's educational achievements.
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in December 1833, he emphasized the familial nature of the early Mormon movement. Likening his father to
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Smith continued to educate her children in secular as well as spiritual matters. Dr. John Stafford of
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509:, died November 19, 1823. Her next two sons Joseph and Hyrum were killed on June 27, 1844, in
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Portrait of Smith in Nauvoo. In her right hand is a Book of Mormon, and a vignette from the
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and "industrial technology reshaped the contours of domestic labor" (7). This shift toward
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After six years of marriage, Smith became very ill, was diagnosed with "confirmed
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Smith took on the role as a mother figure to converts who were baptized into the
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Mack was proud of her father's involvement in the Revolutionary War. Even though
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through" (1:23). Smith also asked permission to speak at the October 1845
541:, ultimately a majority of Latter Day Saints sided with the leadership of
517:, the surviving son, was on a mission in New York when his brothers died.
1264:
Welter, Barbara (October 1966). "The cult of True Womanhood: 1820-1860".
1216:
17:
1036:; Susan Arrington Madsen; Emily Madsen Jones (2009). "Lucy Mack Smith".
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929:(2007). "The Encounter of the Young Joseph Smith with Presbyterianism".
336:, in January 1796, bringing a wedding gift of $ 1,000 from her brother,
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Lucy's Book: A Critical Edition of Lucy Mack Smith's Family Memoir
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and was an important leader of the movement during Joseph's life.
394:, "Female converts outnumbered male converts three to two in the
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The Way of Duty: A Woman and Her Family in Revolutionary America
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chief transmitters of religious and moral values" (Bloch, 101).
958:(Champaign: University of Illinois Press, 1984), 222; Bushman,
634:, a Book of Mormon scribe, and the original Second Elder and
618:
List of descendants of Joseph Smith, Sr. and Lucy Mack Smith
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throw its beams into the naughty world of men (Welter, 152).
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publications of the early nineteenth century pointed out:
493:, Lucy Smith was a leader in her family and church. In
990:"The Intellectual Tradition of the Latter-day Saints"
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and two of Oliver Cowdery's relatives were living in
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1155:Mormonism: The Story of a New Religious Tradition
261:(July 8, 1775 – May 14, 1856) was the mother of
1332:The Joseph Smith Sr. & Lucy Mack Foundation
485:During the Missouri period when Joseph Jr. and
469:When Joseph made his father the church's first
1227:; Steven C. Walker (1982). "Lucy Mack Smith".
1089:Crosby, Caroline Barnes; Edward Lyman (2005).
956:Joseph Smith and the Beginnings of Mormonism,
8:
1182:. Liverpool: S. W. Richards. Archived from
27:Religious leader and mother of Joseph Smith
1386:People from Cheshire County, New Hampshire
1366:Converts to Mormonism from Presbyterianism
1129:Radical Sects of Revolutionary New England
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1401:Religious leaders from New York (state)
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1115:The Hill Cumorah and the Book of Mormon
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533:After the death of Joseph and Hyrum, a
283:Lucy Mack was born on July 8, 1775, in
269:. She is noted for writing the memoir,
1040:(3rd ed.). Salt Lake City, Utah:
48:Painting of Lucy Mack Smith by artist
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166:History of Joseph Smith by His Mother
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1070:Buel, Joy Day; Richard Buel (1995).
429:In 1827, when Joseph obtained the
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1356:American Latter Day Saint writers
1299:Women and the American Experience
636:Assistant President of the Church
1406:Smith family (Latter Day Saints)
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54:Joseph Smith Birthplace Memorial
422:, and Sophronia—joined Western
1074:. W. W. Norton & Company.
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1396:People from Palmyra, New York
545:and the other members of the
1159:University of Illinois Press
1127:Marini, Stephen A. (2000).
1095:Utah State University Press
315:In rural areas of northern
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730:John Fuller Jr (1697-1758)
720:Shubael Fuller (1697-1769)
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1233:. Salt Lake City, Utah:
1193:Lavina Fielding Anderson
1112:Kelley, William (1881).
1059:Buchan, William (1804).
771:Lydia Fuller (1709-1778)
612:Ancestry and descendants
1225:Van Wagoner, Richard S.
1038:Mothers of the Prophets
822:Lydia Gates (1732-1817)
653:John Fuller (1656-1726)
562:, vol. 7, p. 23).
319:, the proliferation of
143:40.5405500; -91.3919611
1295:Woloch, Nancy (1999).
954:; Richard L. Bushman,
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505:Smith's eldest child,
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396:Second Great Awakening
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1034:Arrington, Leonard J.
986:Arrington, Leonard J.
832:Rebecca Fuller (1768)
781:William Fuller (1729)
632:golden plates witness
616:Further information:
582:History of the Church
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479:patriarchal blessings
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328:Marriage and children
285:Gilsum, New Hampshire
149:Smith Family Cemetery
117:Smith Family Cemetery
89:Gilsum, New Hampshire
1219:on October 21, 2006.
547:Quorum of the Twelve
535:crisis of leadership
233:Biography portal
1118:. Plano, Illinois:
907:Joseph Smith Papyri
489:were imprisoned in
424:Presbyterian Church
244:LDS movement portal
133: /
50:Lee Greene Richards
1267:American Quarterly
1186:on April 30, 2004.
1120:The Saints' Herald
576:general conference
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332:Lucy Mack married
1251:on March 12, 2010
1230:A Book of Mormons
1051:978-1-60641-044-8
1044:. pp. 1–28.
1002:(Spring): 13–26.
964:Joseph Smith, Sr.
952:Cowdery genealogy
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404:Palmyra, New York
360:Palmyra, New York
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1255:December 25,
1253:. Retrieved
1249:the original
1229:
1217:the original
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1184:the original
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1042:Deseret Book
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942:membership."
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927:Matzko, John
921:
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630:, who was a
624:third cousin
622:Smith was a
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539:James Strang
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293:Linda Kerber
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258:
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100:(1856-05-14)
98:May 14, 1856
86:July 8, 1775
29:
1351:1856 deaths
1346:1775 births
1305:McGraw-Hill
1151:Shipps, Jan
939:(3): 68–70.
880:3rd cousins
827:2nd cousins
602:David Hyrum
585:7:470-71).
571:Hosea Stout
345:consumption
321:evangelical
317:New England
192:Hyrum Smith
188:Alvin Smith
141: /
1340:Categories
970:, Vermont.
913:References
598:Joseph III
436:Jan Shipps
365:Joseph Jr.
147: (
82:1775-07-08
1026:254394591
968:Tunbridge
471:patriarch
172:Spouse(s)
77:Lucy Mack
18:Lucy Mack
1153:(1987).
1018:45224038
988:(1969).
901:See also
725:siblings
182:Children
1288:2711179
776:cousins
590:William
515:William
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1284:JSTOR
1022:S2CID
1014:JSTOR
507:Alvin
487:Hyrum
462:. In
416:Hyrum
353:Hyrum
349:Alvin
162:Title
1309:ISBN
1257:2009
1239:ISBN
1207:ISBN
1163:ISBN
1137:ISBN
1099:ISBN
1076:ISBN
1046:ISBN
567:Emma
475:Adam
351:and
107:, US
95:Died
74:Born
1276:doi
1004:doi
960:RSR
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Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
