George A. Smith

Here is a comprehensive, SEO-optimized biography of George A. Smith (1817–1875), an influential early leader in the Latter Day Saint movement:

George A. Smith – Life, Career, and Legacy

Learn about George A. Smith (1817–1875), early Latter-Day Saint church leader, apostle and First Counselor, his contributions, controversies, and enduring legacy.

Introduction

George A. Smith (full name George Albert Smith, born June 26, 1817 – died September 1, 1875) was a prominent leader in the early Latter Day Saint movement. He served as a member of the Quorum of the Twelve Apostles and later as First Counselor in the First Presidency of The Church of Jesus Christ of Latter-day Saints (LDS Church). He played a significant role in the settlement of Utah communities, missionary work, and church leadership during a pivotal era in Mormon history.

His life spans missionary ventures, pioneering efforts, polygamy controversies, and involvement in events that remain subjects of historical debate — including the Utah War and the Mountain Meadows Massacre’s contested associations. In what follows, we explore his early life, ecclesiastical career, historical context, personality, criticisms, and legacy.

Early Life and Family

Birth and Background

George A. Smith was born on June 26, 1817 in Potsdam, St. Lawrence County, New York, to John Smith and Clarissa Lyman.

He was raised in the Congregational Church tradition, as were his family in Potsdam, but he later sought spiritual meaning beyond that denomination.

He was a cousin of Joseph Smith (the founder of the Latter Day Saint movement), though their relationship was somewhat distant during George’s youth.

At about age 9, George reportedly suffered a significant blow to the head (a skull injury). His father, trusting in faith, declined surgical intervention. George later perceived this recovery as a form of miraculous healing, strengthening his interest in religious faith.

Conversion & Migration

On September 10, 1832, at age 15, George was baptized into the Church of Christ (the early Latter Day Saint church) by Joseph H. Wakefield in Potsdam, New York.

Soon thereafter, in 1833, his family moved to Kirtland, Ohio, which was then a growth center for the church.

In Kirtland, George participated in the construction of the Kirtland Temple and other church activities.

He also joined Zion’s Camp in 1834, a march of Latter Day Saints aimed at aiding church members in Missouri — an expedition that proved formative for many future church leaders.

In March 1835, he was ordained a Seventy (a priesthood office) when he was about 17.

He then served missionary assignments (e.g. eastern U.S.) in 1835, 1836, and 1837, while attending school in the off-seasons.

Ecclesiastical Career & Achievements

Ordination as Apostle & Missions

On April 26, 1839, at about 21 years of age, George A. Smith was ordained an Apostle and became a member of the Quorum of the Twelve Apostles.

His ordination helped restore the Quorum spiritually and numerically during a period of difficulty in church leadership.

Soon after his ordination, he served a mission to Great Britain (1839–1841), preaching, establishing branches, and helping strengthen the church in that region.

Returning, he also engaged in local leadership and church administrative roles.

Pioneer & Settlement Work

After the death of Joseph Smith and the subsequent migration, George A. Smith accompanied Mormon pioneer groups to the Utah territory.

He played a significant role in the settlement of southern Utah, helping organize new communities and serving civil and church leadership roles in those regions.

For example, in the winter of 1850–51, he led a company of 118 people to establish Iron County (Parowan area), and in that winter constructed essential infrastructure (homes, meeting house, fortification) in the new settlement. He also taught school in the first winter.

He was elected as a chief justice under the provisional “State of Deseret” governance framework in the new territory.

He also served in the Utah Territorial Legislature during his time in Utah.

First Counselor in the First Presidency

In October 1868, following the death of Heber C. Kimball, George A. Smith was appointed First Counselor in the First Presidency under President Brigham Young. He served in that capacity until his death in 1875.

In church leadership, he also held roles such as Church Historian / General Recorder (from 1854 to 1871), overseeing documentation of church activities and records.

He was also appointed Trustee-in-Trust for the church in 1873 (an office handling church legal and financial affairs) until his death.

Writings and Public Voice

George A. Smith spoke in Journal of Discourses, delivered sermons, and wrote on church topics, social issues, and religion.

He is known for forceful and sometimes controversial rhetoric. One reported remark of his reflecting polygamous defense is:

“We breathe the free air, we have the best looking men and handsomest women … and if [non-Mormons] envy us our position … they ought to be ashamed …”

He also publicly defended plural marriage (polygamy) and sometimes used harsh language against critics.

Historical Context & Controversies

George A. Smith’s leadership occurred in a turbulent era for the Latter Day Saint community, marked by westward migration, conflict with the U.S. government, and internal theological tensions.

Utah War & Southern Tours

In 1857–1858, the United States government dispatched troops to Utah (the “Utah War”) over tensions with the Latter Day Saints. During this time, Smith traveled through southern Utah settlements, delivering speeches, counseling militia, and encouraging preparations (grain stockpiling, defense).

Scholars argue his actions and speeches during this tour may have contributed to fear, tension, and hostility in the region — a factor that has been historically implicated in the events that led to the Mountain Meadows Massacre (September 1857).

While he denied prior knowledge of the massacre, his presence and instructions are still debated among historians as influencing the local Mormon militia’s mindset during that crisis.

Polygamy & Religious Rhetoric

George A. Smith was a polygamist, marrying seven wives and fathering twenty children (11 of whom survived him at his death).

He was known for a bold speaking style, sometimes removing his wig, false teeth, or spectacles while preaching, which earned him the indigenous Paiute nickname “Non-choko-wicher” (loosely “takes himself apart”).

Some of his rhetoric stirred controversy, especially in interactions with non-Mormons or critics. Historians often critique his oversimplified or pejorative language in debates over marriage, societal norms, or religious legitimacy.

Death & Succession

George A. Smith died on September 1, 1875, in Salt Lake City, Utah Territory, at age 58. He was buried in Salt Lake City Cemetery.

His passing left a vacancy in the First Presidency, and subsequent church leadership reorganization followed with Brigham Young’s eventual death (1877).

His legacy continued through descendants: one of his sons, John Henry Smith, later became an apostle and member of the First Presidency. His grandson, also named George Albert Smith, became the eighth president of the LDS Church (1945–1951).

Personality, Beliefs & Influence

Traits & Demeanor

George A. Smith was known for his fiery, direct oratory, not shying from confrontation or strong expression.

He could be theatrical — removing garments or accouterments while preaching — demonstrating a flair for dramatic gesture.

He was physically described as portly, sometimes humorously noted for his weight and public presentation.

He was deeply devoted to the church mission, settlement, expansion, record-keeping, and community organization. His role as historian and church recorder underlines his commitment to institutional continuity.

Beliefs & Doctrinal Positions

• He supported and defended plural marriage, aligning with mainstream church policy at the time.

• He held strong views on loyalty, discipline, and obedience within the church structure, often advocating firm stances in his sermons.

• He saw the settlement of the West and the establishment of Mormon communities as religious duty — a form of “Zion-building.”

• He valued historical record-keeping, which is evident in his long tenure as Historian/Recorder and Trustee roles.

His influence on church organization, settlement policies, missionary expansion, and administrative systems was significant in shaping post-migratory LDS institutional identity.

Legacy & Assessment

George A. Smith remains a complex and somewhat controversial figure in Latter Day Saint history. His legacy includes both effective leadership and contested moral/historical associations.

Positive Contributions

• He was instrumental in settling southern Utah communities and helping bring church presence to remote areas.

• He contributed to church organizational structure, records, and administrative continuity.

• He played in church leadership at a time of transition and growth, bridging generations of leaders.

• His public voice and sermons shaped theological culture, loyalty, and community identity.

Criticisms & Controversy

• His rhetoric and involvement in the southern tour of 1857 has drawn scrutiny in relation to the Mountain Meadows Massacre. Though historians debate his precise role, he is often considered a moral and symbolic link to the events.

• His energetic defense of polygamy and sometimes confrontational style generated tension with outsiders and critics.

• Some have criticized oversimplifications in his public discourses and occasional harsh tone.

Historical Significance

He stands as a bridge figure — one whose life connects the earliest generation of Mormon leaders (Joseph Smith, Brigham Young) to later institutional consolidation. His descendants and clerical lineage further cemented his influence across LDS generations.

Institutions, historians, and church scholars continue to study his sermons, journals, role in frontier settlement, and controversies to understand the complexities of leadership in that fraught era.

(Selected) Quotes & Statements

While not as prolifically quoted as later figures, some attributed statements reflect his style and convictions:

“We breathe the free air, we have the best looking men and handsomest women … and if [non-Mormons] envy us our position … they ought to be ashamed …”
(A defense of plural marriage and Mormon societal norms)

His sermons in Journal of Discourses contain many bold declarations, admonitions, and theological expositions (not always preserved in short quotable form).

Given the era and record-keeping style, many of his spoken words survive in longer sermon transcripts rather than in pithy isolated quotes.

Lessons & Reflections

From George A. Smith’s life, several observations or lessons emerge (with historical caveats):

• Leadership in transition demands versatility: Smith straddled eras — from early persecution through migration, settlement, institutional building, and conflict.

• Record-keeping and institutional memory matter: His commitment to church records, historian roles, and documentation gives later generations access to institutional history.

• Rhetoric has power and responsibility: His speeches could inspire, but also inflame; leadership in volatile times must calibrate message and tone carefully.

• Ethical complexity in influential figures: His legacy invites recognition that remarkable service can coexist with controversial decisions or associations.

• Continuity and generational legacy: His familial line and ecclesiastical descendants show how leadership legacies persist across generations.

Conclusion

George A. Smith (1817–1875) was a key figure in the early Latter Day Saint movement, serving as apostle, missionary, church historian, and First Counselor. His work in settlement, leadership, and institutional development left enduring marks. At the same time, controversies, especially surrounding the Mountain Meadows episode and his public rhetoric, complicate his legacy.

Understanding his life helps us see the tensions inherent in building religious communities in frontier contexts — between conviction and coercion, between expansion and moral accountability, between faith and history.