Early Mormons and Mass Poisoning

George M. Hinkle letter rashly accusing Joseph Smith of plotting to poison the Missourians' water supply.

In this 1842 letter, Mormon dissenter George M. Hinkle rashly accused Joseph Smith of plotting to poison the Missourians’ water supply.

In August–November 1838, Mormons and their “Gentile” Missourian neighbors clashed in the Mormon War of 1838. At issue were not only religious differences, but also basic civil liberties. Missourians had expelled the theocratic, bloc-voting Mormons from county after county, and the Mormons in turn had expelled dissenters and Gentiles from their own communities. Both sides had suffered violence and lost land and property. Brewing anger erupted in an election-day brawl in early August that escalated to full-scale war by mid-October.

On October 20 in the Mormon capital of Far West, First Counselor to the First Presidency Sidney Rigdon called a mass meeting at the schoolhouse. Joseph Smith was away at the time, coordinating raids to loot and burn Gentile stores and houses in neighboring Daviess County. Most of the attendees at the October 20 meeting were members of an infamous Mormon paramilitary organization known as “Danites,” after the biblical warrior tribe of Dan. Brigadier General Sampson Avard, second-in-command and First Presidency “spokesman” to the Danite band, assisted Rigdon in presiding over the meeting.

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The House Adam Built: Review of ‘Future Mormon’

Review of Adam S. Miller, Future Mormons: Essays in Mormon Theology (Salt Lake City: Greg Kofford Books, 2016).

A couple weeks ago, I dropped in on another ward’s Gospel Doctrine class as I was making my ward visits for my calling. The lesson was #20, which covered the angelic visitation and conversion of Alma the Younger. At one point, the class discussion turned to why Alma and the sons of Mosiah were unbelievers. One suggested reason was the generation gap and the difference in experiences (see Mosiah 26:1-3). It was noted that this generation was post-bondage, meaning that the rising generation had not experienced the Lord’s deliverance in Mosiah 24. While the discussion focused on a “lack of understanding” on the part of unbelievers, I pointed out that these generational differences may be extremely important in making sense of the disconnection. There had been significant social, cultural, and political changes taking place. Not only were these unbelievers living in a time of freedom (compared to the previous generation who had experienced bondage), but they were also living in a time when the separation of church and state had been established (Mosiah 26:8, 11-12). Furthermore, there was a population explosion with considerable urban expansion and increased prosperity (Mosiah 27:6-7). These social developments mean that the new generation would experience the world differently from their parents and grandparents, just as Millennials experience the world differently from those who witnessed World War II, Jim Crow, the Cold War, or life before the Internet. This means that the way they experienced the message of the gospel would likely be different as well. For example, if the older generation only knew how to teach the gospel’s message of deliverance in light of their previous bondage, how would this resonate with a generation that was experiencing relative peace and freedom? In short, cultural baggage could have been hindering the transmission of the gospel from one generation to the next.

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The Night I Spoke in Tongues

Most modern Mormons understand the “gift of tongues” as the ability to quickly learn a foreign language in the Missionary Training Center. But early Latter-day Saints had a very different concept of tongues. John Gunnison, an astute student of Mormon culture, nicely summarized the Mormon practice in 1852:

This is not the ancient gift, whereby one addressing a people of speaking a different language from himself, was enabled to talk in their own words. It is, that persons among themselves; in their enthusiastic meetings, shall be “moved by the spirit” to utter any set of sounds in imitation of words, and, it may be, words belonging to some Indian or other language. The speaker is to know nothing of the ideas expressed, but another, with the “gift of interpretation of tongues,” can explain to the astonished audience all that has been said. Any sounds, of course then are a language known to the Lord. If one feels a desire to speak, and has difficulty to bring forth the thoughts of his heart, or what the spirit is about to reveal through him, he must “rise on his feet, lean in faith on Christ, and open his lips, utter a song in such cadence as he chooses, and the spirit of the Lord will give an interpreter, and make it a language.”[1]

Gunnison’s description of early Mormon tongues bears a strong resemblance to the practice of modern Pentecostals. Since I grew up in that tradition, I thought our readers might be interested in hearing about my own experience of tongues as an adolescent. It perhaps gives a taste of early Mormon spirituality, though in important ways modern Pentecostals are very different. As a side note, the early Mormon practice of tongues was part of what originally got me investigating Mormon history. My church claimed to have restored the gift of tongues to the world in 1906 at the Azusa Street Revival. So to learn that Mormons had beaten us to the practice by more than 70 years both intrigued me and disturbed me.

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Review of Joseph Smith Papers, Documents, Volume Four: April 1834–September 1835

Matthew C. Godfrey, Brenden W. Rensink, Alex D. Smith, Max H Parkin, and Alexander L. Baugh, eds. Documents, Volume 4: April 1834–September 1835. Vol. 4 of the Documents series of the Joseph Smith Papers, edited by Ronald K. Esplin, Matthew J. Grow, and Matthew C. Godfrey. Salt Lake City: Church Historian’s Press, 2016. xliv, 668pp. Illustrations, maps, charts, appendices, bibliography, index. Cloth: $54.95.

Joseph Smith Papers

I had the opportunity to review the first three volumes of the Joseph Smith Papers, Documents series for a forthcoming issue of the Journal of Mormon History, so it was a delight to have the chance to review an advanced copy of volume four. For those unfamiliar with the series (and there can’t be many left in Mormon studies), I recommend the excellent www.josephsmithpapers.org site for additional background. For those who are familiar, the format and layout of the books is fast becoming a welcome friend. There is little, if anything, changed here. This series offers unique challenges to the project editors because such a wide variety of documents are featured, including minutes, revelations, letters, property deeds, blessings, licenses and certificates, etc. But the choices they have made serve the project well. Documents are introduced with a title, a source note, a historical introduction, and then the document itself, complete with careful annotation. Continue reading “Review of Joseph Smith Papers, Documents, Volume Four: April 1834–September 1835” »

Ronald W. Walker (1939-2016): A gifted and gracious historian

ronAlong with many, I was saddened by the news of Ronald W. Walker’s passing. This tribute is brief look at the influence he has had on me as a budding student of history.

In January, 2013, I had just completed a semester-long, unpaid academic internship with the LDS Church History Department (CHD). Despite having only completed my freshman year, the CHD took a risk and gave me an opportunity to work on source verification for what has recently been published as The First Fifty Years of Relief Society: Key Documents in Latter-Day Saint Women’s History. After completing my internship hours, I was approached by Mathew Grow, one of the volume’s four co-editors, to inquire if I would be interested in staying on as a paid intern and working as a research assistant on a manuscript that he was co-editing with Ron Walker (this manuscript was published last year by Oxford University Press as The Prophet and the Reformer: The Letters of Brigham Young & Thomas L. Kane). I jumped at the opportunity, of course, and ended up working on the project for the next year and a half. Continue reading “Ronald W. Walker (1939-2016): A gifted and gracious historian” »

Manchester, New York Is the Place

Worlds Without End is very pleased to present this guest contribution from acclaimed historian H. Michael Marquardt. Mike has authored many books and articles on Mormon history, including The Joseph Smith Revelations: Text and Commentary and Lost Apostles: Forgotten Members of Mormonism’s Original Quorum of the Twelve. This post summarizes the evidence for Mike’s important finding that the LDS Church was organized in the town of Manchester rather than in the traditional Fayette location.

Tuesday, April 6, 1830 is an important in Latter Day Saint history: the day the Church of Christ was founded. Historians cannot rely on one copy of a revelatory document to determine and establish that event’s location. We must instead look at the totality of evidence concerning where baptisms occurred and revelations were received on April 6 to determine the location of the Church’s founding.

The earliest evidence about a historical event is usually the best for accessing what really happened. In 1834, four years after the Church of Christ’s founding, the name of the church and the story about where it was organized were modified. The draft manuscript history and final 1842 publication put the April 6, 1830 meeting at the house of Peter Whitmer Sr., who lived at Fayette, New York. Even though the history has the meeting at the Whitmer home, the individuals listed below were not at that place on April 6. There was no travel from one county to another for two separate events. The baptisms by immersion were performed in one location with no travel to a separate place to hold a separate church meeting.

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BYU Book Seeks to Overturn Manchester Location of the Founding of the Church

Worlds Without End is very pleased to present this guest contribution from acclaimed historian H. Michael Marquardt. Mike has authored many books and articles on Mormon history, including The Joseph Smith Revelations: Text and Commentary and Lost Apostles: Forgotten Members of Mormonism’s Original Quorum of the Twelve. He joins us today to review Michael Hubbard McKay’s book Sacred Space: Exploring the Birthplace of Mormonism.

Michael Hubbard MacKay, Sacred Space: Exploring the Birthplace of Mormonism. Provo, Utah: Religious Studies Center, Brigham Young University, in cooperation with Deseret Book, Salt Lake City, 2016. xiv, 129 pp. Photographs, endnotes, index. Cloth, copyright page: $14.99; sells for: $17.99. ISBN 978-0-8425-2979-2

Reviewed by H. Michael Marquardt

Sacred Space was written with the purpose of overturning the recognized historical location of events, such as baptisms, of the Church of Christ on April 6, 1830 at Manchester, New York.

The little book is a propaganda piece based upon emotion rather than history. The author is more interested in his sacred space than in what the historical record brings to the story of the Restoration. The earliest documents and recollections point to the establishing of the Church of Christ at one location. The church publication The Evening and the Morning Star clearly states, with Oliver Cowdery and John Whitmer assisting in the printing office, that the Church of Christ was organized at Manchester. There was no series of meetings at two different locations on that day. Fayette, New York has a place in Restoration history but not on April 6.

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What We Should Learn from Jeremy Runnells: Some Thoughts on His Departure From the Church

Runnels_MSA disciplinary council for Jeremy Runnells, author of the CES Letter and founder of the non-profit CES Letter Foundation, was held yesterday on charges of apostasy. Leading up to this disciplinary council, which was moved three times, there was some controversy regarding his stake leadership’s unwillingness to accommodate an interpreter due to Jeremy’s hearing impairment (he is legally deaf). When I first came across this news, I will admit that I responded with skepticism, as I have seen Jeremy speak at public events, including a press conference that was hosted by John Dehlin, without any interpretive assistance. I was wrong to make that charge, as it was later confirmed that Jeremy’s hearing had, in fact, further declined since that event; and that an interpreter was also sought for his press conference, and while none could be secured in time, accommodations were made to assist Jeremy. I made an apology to Jeremy both publicly and privately for assuming the worst, although I am still critical of a meme Jeremy generated in connection with his request for accommodation being denied. I feel his meme was opportunistic, particularly given the prominent placement of his CES Letter Foundation logo, and I have expressed as much directly to him. Continue reading “What We Should Learn from Jeremy Runnells: Some Thoughts on His Departure From the Church” »

Write Your Own Story: Thoughts for Transitioning or Former Mormons

12921148_10209477262907740_1331955520_nThere have been interesting reflections on LDS blogs recently on history, being lied to, heritage, the CES Letter, and the general angst of former or transitioning Mormons. As a has-been Mormon in the unique position of working in Mormon studies, I watch all this with fascination and a little bit of sadness. Fascination because watching Mormonism come to terms with its history is a remarkable process, and sadness because the people who are so anxious to get away from Mormonism only have a Mormon-imposed structure to navigate the world. Jacob Baker reflected on some of this from the perspective of a believing Mormon. I thought I’d echo his thoughts and expand on them from my perspective as a former Mormon.

I wish my fellow ex-Mormons (or former Mormons, or disaffected, or whatever) would realize that they are only mirroring the Mormonism they grew up with and lived with for so many years. The same black-and-white mentality unfolds, only as if we’ve suddenly been transported to bizarro world. Apologists go from heroes to villains, history goes from faith-promoting to faith-destructing, the Book of Mormon goes from proving the church is true to proving it’s false, Church leaders, both historic and modern, go from being the greatest men on earth to some of the most evil, the temple goes from beautiful to sinister, Joseph Smith goes from prophet to pedophile, the church goes from selfless charity to money-hoarding corporation, Mormons go from being the most enlightened people on earth to the most sheltered. On and on and on it goes. Instead of breaking out of the narrative the church wrote for us, we just flip the switch and black becomes white and up becomes down, but the story is identical.

Stop reflecting Mormonism in a mirror and write your own story. Continue reading “Write Your Own Story: Thoughts for Transitioning or Former Mormons” »

Eliza R. Snow wasn’t the only LDS leader sexually assaulted in Missouri

Last week historian Andrea Radke-Moss made headlines with the revelation that Missouri ruffians raped Eliza R. Snow during the 1838 Mormon War. Snow was a beloved “founding mother” of Mormonism and went on to become one of the longest-serving Relief Society presidents.

Evidence of the rape comes from an autobiography of Alice Merrill Horne, granddaughter of one of Snow’s closest friends. Horne’s words suggest how social norms of female sexual purity may increase the trauma of an already traumatic experience:

There was a saint—a Prophetess, a Poet, an intellectual, seized by brutal mobbers—used by those eight demons and left not dead, but worse. The horror, the anguish, despair, hopelessness of the innocent victim was dwelt upon. What future was there for such a one? For her, no home life could open! All aspirations of a saintly virgin—that maiden of purity—had met martyrdom!*

Horne went on to praise Joseph Smith for showing compassion to Snow by accepting her as one of his plural wives. One might instead wonder whether Snow settled for becoming a fourteenth wife because she believed herself damaged and he offered her redemption. Feelings of guilt and worthlessness may victimize women long after an assault occurs.

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