In my prior post, I looked briefly at the origins of polygamy. Again using documents from B. Carmon Hardy’s Doing the Works of Abraham: Mormon Polygamy: Its Origin, Practice, and Demise (Arthur H. Clark, 2007), I will now look at the public practice of polygamy in early Utah. How did the Saints in Utah explain it to the world and what did visitors to Salt Lake City say about what they observed?
Category: Church History
Polygamy: Origins
Once upon a time, no one except critics wanted to talk about LDS polygamy. But TV shows, court cases, and four Gospel Topics essays on the subject — which run to 32 pages of material when I printed them out — have changed the game. Now everyone is talking about polygamy. The current LDS position, however, is still as murky and convoluted as ever. Historical explanations, doctrinal justifications, and even simple factual descriptions of LDS polygamy remain controversial (see earlier posts at T&S, BCC, JI, M-Star, FMH, and most recently Kiwi Mormon). To this expanding conversation on polygamy, add the new aggressiveness some bishops are showing to threaten or initiate discipline based on posts or comments on Facebook or blogs (see here for a recent example) and it is clear we have a problem. This is particularly true given that the average bishop really doesn’t know much about the history and practice of LDS polygamy, and half of what he does know is wrong. So it’s a good time to review a few sources.
Incredulous About Joseph Smith’s Polygamy
Entrenched in Mormon Culture I am a 7th generation Mormon who grew up in Utah County. I attended church all my life, had regular family scripture study and FHE. My dad was a BYU math professor and my mom a devout scripture scholar. I graduated from seminary and graduated from BYU (with all its required religion courses) and married a 5th generation, returned missionary in the temple. And I didn’t learn that Joseph Smith personally practiced polygamy until I was in my 20s. I had heard the story about Emma pushing Eliza down the stairs, causing a miscarriage in her jealous rage. But it was all fabricated nonsense created by anti-Mormons trying to defame the prophet. Like everything else that looked or sounded unsavory. Everyone knew about the public polygamy in Utah. Every year our elementary class toured the Beehive House, complete with all the wives’ bedrooms and fairly open discussion about managing the logistics. Polygamous ancestors were a dime a dozen (or two). Whenever the topic of plural marriage came up it was usually swept away with a Gordon-B-Hinkley-like flick of the wrist. “It’s behind us.” We don’t practice it. Move on. Nothing to see here.
Book Review: The Council of Fifty: A Documentary History
I don’t have time to do a proper review of the 490 pages of The Council of Fifty: A Documentary History (Signature Books, 2014), edited by Jedediah S. Rogers, so I am just going to start writing and see what happens. The book hits the bookshelves today, so it’s a potential Christmas gift for the Mormon history fan in your life.
Historians Saying Interesting Things … About Mormonism
Between the new polygamy essays at LDS.org and the new religion curriculum at the BYUs, there has been a lot to argue about this week. Let’s try something a little friendlier: The Mormon History Association’s Tanner Lectures: The First Twenty Years (U. of Illinois Press, 2006). It has been on my shelf a couple of years now. I recently pulled it down as part of my new plan to actually read the LDS books that I buy. The book contains 21 articles, all variations on “Mormonism and X” but all terribly interesting. That template derives from MHA’s format for the lecture series: an accomplished historian (all non-LDS as far as I can tell) who works in a field related to LDS history but who has not studied Mormonism directly is invited to research and present something interesting about “Mormonism and X.” Here is what three of these historians talked about.
Practical Apologetics: The First Vision
It’s not surprising that the First Vision has become one of the faith issues that gets kicked around the Internet these days. Visions are personal experiences of one particular person, so little effort or justification is needed for a third party to doubt or disbelieve another’s account of a vision. Most Mormons find it easy enough ignore or reject visions recounted in other Christian traditions without much reflection. As Steven C. Harper notes, “It is vital to recognize that only Joseph Smith knows whether he experienced a vision in 1820. He was the only witness to what happened and therefore his own statements are the only direct evidence. All other evidence is hearsay.” [1] But if accepting or rejecting Joseph’s accounts of his vision is so straightforward, why has the First Vision become so contentious for some people? Let’s consider a few possibilities.
A Baseball Team in Every Ward
In the late 16th century Henry IV of France expressed a desire that everyone in his realm would “have a chicken in his pot every Sunday.” That idea showed up again in Herbert Hoover’s promise of a “chicken in every pot”—the politician’s promise of prosperity. I’m not sure whether “a baseball team in every ward” is a promise of prosperity or programming gone awry, but that is essentially what leaders of the MIA suggested in 1922—some years before Hoover made his ill-fated promise. They wrote: “Each ward should have an organized baseball club, and each stake should have an organized baseball league…”
Stirring Up the Saints: The Mormon Reformation
So I read Bigler and Bagley’s The Mormon Rebellion: America’s First Civil War, 1857-58 (U. of Oklahoma Press, 2011) last week. It will certainly convince you that the Utah Territory of the 1850s was the Wild Wild West as much as it was Zion. Checking the footnotes, it seems like the narrative is built primarily on reports from dissenters, which I suppose is where you turn for facts if you think Mormons were all liars, thieves, and murderers. There wasn’t much historical context provided, say about levels of violence in other western settlements or maybe something about that Second Civil War that was just around the corner. It seems misleading to paint General Johnston, commander of Johnson’s Army that marched on Utah, as a paragon of patriotism in contrast to Brigham Young’s alleged treason without noting that, shortly thereafter, Johnston was in open rebellion against the United States as a Confederate General and died from a Union bullet at Shiloh in 1862. Patriotism was a rather malleable term in the 19th century. Still, the book is a helpful corrective to the usual narrative about righteous Mormon settlers just trying to mind their own business but being harrassed by wicked Gentiles and federal officials.
Mormonism: The Last Fifty Years
Over the holidays I read The Mormon Image in the American Mind: Fifty Years of Public Perception (OUP, 2013), by J. B. Haws, a BYU history prof. Technically, the book is a study of how the LDS Church and Mormonism in general is perceived by the American public, and the author presents survey data throughout the book to gauge the ups and downs of the various ways that Mormons and the Church are viewed. No doubt the book is required reading for every LDS Public Affairs employee. But for most readers the book also serves quite nicely as a narrative history of the last fifty years of Mormonism. A lot has happened and a lot has changed: reading about George Romney’s 1968 quest for the Republican nomination for President is like reading about another world.
The Life and Times of Parley P. Pratt
I recently finished reading Parley P. Pratt: The Apostle Paul of Mormonism (OUP, 2011), by Terryl L. Givens and Matthew J. Grow. Most Mormons know Pratt by name from reading the Doctrine and Covenants. A few Mormons have read Pratt’s autobiography, which gives some idea of the extent of his missionary travels, but provides little detail about his influential writings or his busy family life (he had 9 wives and 23 children at the time of his death). Any reader of this biography will come to appreciate just how significant a role Pratt played in the early LDS Church, almost from the moment of his conversion in 1830 right up to his death in 1857. Here are a few of the highlights from the book.
Not quite “Faith in Every Footstep”
Can Books Cause Problems? Reflections on Brigham Young: Pioneer Prophet
I recently did a quick read of John G. Turner’s Brigham Young: Pioneer Prophet and posted notes here. Here is my one-sentence summary: “Turner gives a balanced if candid portrayal of Brigham, one that mainstream Mormons should be able to read without serious difficulties.” But not everyone agrees. Some very bright people think the book might very well cause problems for mainstream Mormons and should therefore perhaps be avoided. It’s a serious question: Can books cause problems? If so, what do we do with those problem books: Ignore them? Hide them in locked cases? Burn them?
Joseph Smith and Baseball: The Evidence
“In the 1830s, on the western frontier of Missouri, ball was the favorite sport of Joseph Smith, founder of a new religious sect called the Mormons1.” A couple of years ago I received as a Christmas present the Baseball documentary by Ken Burns, the PBS series that as much as anything has driven my current fascination with the game and led to the Mormon Baseball blog. Early in the first of the documentary’s 10 parts, the narrator makes the above claim, something that even today I don’t hear from Mormon historians. Could it be that Joseph Smith played and loved baseball?
Moroni Torgan and the Church in Fortaleza, Brazil (part 3)
[The third part of a translation of an article written by Emanuel Santana and published on the Brazilian group blog, Vozes Mórmons. The article raises many questions about politics and the Church—questions we are familiary with in the U.S. and perhaps Canada, but which are new territory for Mormons in Brazil and elsewhere around the world. Part one of this series was published Tuesday.] . Moroni Torgan and the Church in Fortaleza by Emmanuel Santana The 2004 race for mayor was more exciting. The “Juraci Era” had put Fortaleza’s voters in the mood for change. Inácio Arruda and Moroni Torgan both again sought the office, along with two others who debuted in the election: Aloísio, the candidate supported by Juraci Magalhães, and Luizianne Lins, who, even without the support of the national leadership of her party, launched her candidacy as the Workers Party candidate. From the beginning of the race polls placed the Mormon in front. The barbs exchanged between Aloísio, Inácio and Moroni made it easy for the Workers Party candidate, who, against expectations, jumped from fourth to second position in the first round. Shortly before that political turmoil I moved, changing ward and stake as a result. In my first interview with my new bishop, I was asked who I would vote for. In Brazil, voting has been secret since the thirties, but since in church even your sex life is the subject of questions by local leaders,…
Moroni Torgan and the Church in Fortaleza, Brazil (part 2)
[The second part of a translation of an article written by Emanuel Santana and published on the Brazilian group blog, Vozes Mórmons. The article raises many questions about politics and the Church—questions we are familiary with in the U.S. and perhaps Canada, but which are new territory for Mormons in Brazil and elsewhere around the world. Part one of this series was published yesterday.] . Moroni Torgan and the Church in Fortaleza by Emmanuel Santana Out of the books and stories of their elders. I can not remember anything of Moroni’s first election, since occurred just a few years after I was born. His subsequent elections, as lieutenant governor, and again as a member of the House of Deputies, I remember somewhat. The political rallies were lively, including comedians, forró bands and gifts meant to encourage people to come. In Brazilian elections, each candidate is assigned a number which is used by the voter in the electronic ballot box. Moroni’s number for the House of Deputies election was 4512. Given his track record of fighting crime, he claimed that this was his number because he walked, with a “45” in one hand and a “12-gauge” in the other. This tag line proved its worth since Moroni won all three elections he contested in the nineties. In 2000 Moroni sought the mayoralty of the city of Fortaleza for the first time. He had split away from Tasso Jereissati and shifted his…
Moroni Torgan and the Church in Fortaleza, Brazil (part 1)
The following is a translation from an article written by Emanuel Santana and published on the Brazilian group blog, Vozes Mórmons. I have divided it into three parts because the post is so long and raises so many questions about politics and the Church—things that strike me as repeatedly-covered issues in the U.S. and perhaps Canada, but which are new territory in Brazil and elsewhere around the world. This first part covers background information, from the introduction of the Church in Fortaleza to Moroni Torgan’s arrival and rise to prominence as Brazil’s first Mormon Congressman.
The Kirtland Church: A Review of Hearken O Ye People
I received my review copy of Hearken, O Ye People at work; I opened it and began to read on the El heading home. And, from page 1 (or, actually, page xvii), my jaw dropped. Staker started his book with an almost-15-page chronology of Kirtland, beginning in May 1796 as a group begins to survey townships in the Western Reserve and ending on July 6, 1838, when Kirtland Camp leaves Kirtland to settle in Missouri. For that chronology alone, Hearken, O Ye People is worth its price, at least for those form whom the Kirtland years are overshadowed by the founding of the Church in upstate New York, the conflicts and eventual extermination order in Missouri, and the theological and organizational innovations in Nauvoo.
Nothing to Apologize For (Part II)
[Times & Seasons welcomes the second in a pair of posts from Ralph Hancock this week, who previously guested with us in 2010] I argued in Part I that the move from “apologetics” to “Mormon Studies” requires a bracketing of truth claims that may serve legitimate scholarly purposes, but that carries with it certain significant risks. The New Mormon Studies presents orthodoxy as stifling and itself as intellectually liberating, but it risks purveying a more subtle and powerful conformism, the conformism of secular academic prestige and careerism. This is intended, not as a condemnation, but as an alert. We ought to embrace opportunities for rich and productive dialogue with those who do not share our Answers, but we ought not set aside our interest in Answers and thus in effect elevate human (especially professional) “dialogue” itself to the highest status. On with the bracketing, I say, but let us beware of the definitive brackets, those that will not allow themselves to be bracketed. The questions of Eternity should be the ultimate frame of reference to which we continually return to ponder the results of our bracketing, rather than succumbing to enticements to reduce our eternal concerns to the categories of professional scholarship. Of course thoughtless conformism is a danger inherent in our humanity, and one from which the pious are by no means exempt. But “traditional” believers have a certain advantage over professional bracketers in that they confess the existence of a truth…
Nothing to Apologize For (Part I)
[Times & Seasons welcomes the first in a pair of posts from Ralph Hancock this week, who previously guested with us in 2010] The recent unpleasantness at BYU’s Maxwell Institute has, the reader will have noticed, triggered much comment on the internet, including celebrations in some quarters over the supposed demise or at least eclipse of certain defenders of the faith at the Institute —characterized by some as apologists — who have been willing over the years to call out arguments they see as weakly reasoned and hold critics of the Church to account for their claims. Although I do not know enough to assert that my friends at the Institute have always been right or have always succeeded in striking the most appropriate tone, it will surprise no one to learn that I appreciate a spirited defense, when it is judicious and well-founded, and that I expect that celebrations over developments at the Institute by critics are likely premature. Happily, however, the upheaval has also sparked some genuinely thoughtful reflections on the past and future of “apologetics,” particularly in relation to the emerging academic field of “Mormon Studies.” Here I attempt a small contribution to such reflections. A persistent theme in a number of these online reflections has been the idea that, while an “apologetic” style associated with FARMS and owing much to the influence of the formidable Hugh Nibley may have had its uses in an earlier day, it is…
O Pioneer! Book Review of Villages on Wheels
The 4th of July is a week of intense patriotic celebration in Provo. Freedom Festival is the biggest party of the year here. People go all out with block parties, fireworks, parades, races, and art contests. We end the week exhausted. As a relative newcomer to Utah Valley, I’ve wondered why is Independence Day is such a big deal here. It turns out that Provo is simply upholding pioneer tradition: “Both Mormons and American travelers commemorated July 4th with elaborate patriotic observances. They generally stated at daybreak with gun and cannon salutes, and continued with cheers, speeches, toasts, feasts, parades, dancing, and drinking whatever spirits were available” (Kimball 82). As we come up on the 24th, it is the perfect time to return to a few books about pioneers. My favorite has for years has been Wallace Stegner’s The Gathering of Zion: The Story of the Mormon Trail (1964), which I never have in my home because my copy is always on loan to one friend or another. I love Stegner’s writing and his straightforward approach to the struggles and faith of the pioneers. By telling complete stories, Stegner allows us to see the pioneers wrestling with doubt and faith as they wrestled their way across the plains, and as a result, those early saints become more real and more worthy of veneration than I find them to be in more selective, faith promoting accounts. The one drawback for me…
Guest Post: Why I Find Developments at the Maxwell Institute Concerning
[A guest post by Professor David Earl Bohn, retired professor of political philosophy at Brigham Young University] Recently, the Maxwell Institute announced a significant change of course on its website—one that re-directs the Institute’s focus away from apologetics and Mormon-centered research and toward a more generic emphasis on religious scholarship. The “bloggernacle” had actually been abuzz about rumors of these developments since before they were officially confirmed. (For a non-exhaustive sample of related posts and articles see: here, here, here, here, here, here, here, here, here, here, here, and here). Cause for Concern Many of us who care deeply about Mormon research and scholarship have witnessed these developments unfold with some concern. The character of these changes and the actual manner in which they have been carried out thus far have raised serious questions about whether the very raison d’être of the Maxwell Institute, including the significant achievements of the Mormon Studies Review (and its predecessor), are not being undermined or even abandoned. Over time, all institutions necessarily undergo “a change of guard.” For organizations that have clear mandates such as the Maxwell Institute and the Foundation for Ancient Research and Mormon Studies (or “FARMS”)—which came under the Institute’s umbrella in 1997—this transition might be expected to bring differences of style and manner, along with some new ideas and approaches. However, the changes at the Institute seem to involve considerably more than this, including the unexpected and awkwardly handled removal of key Institute figures who played a central role in establishing FARMS and carrying…
Sent Back
In the latter half of the 19th century, the principle role that New York City filled for Mormonism was as a transit point—more than 75,000 Mormon converts entered the United States through New York City during those years while several thousand missionaries sailed for Europe from New York’s port. But beginning with the Page Act in 1875 and the Chinese Exclusion Act of 1882, the U.S. began restricting immigration, beginning with Chinese and also including convicts, lunatics, and “others unable to care for themselves.” And in the late 1880s, attention on polygamy prosecution in Utah led to a provision of the Geary Act of 1892 which prohibited entry by polygamists. If you were restricted from immigrating, you were sent back.
Adventures in Family History, part 2
One Sunday evening, several months ago, I was playing around on FamilySearch, clicking back through my father, his father, his mother (or something like that), etc. After twists and turns—twists and turns I recorded so that I could get back there again—I discovered that I have ancestors from Jersey.[fn1] No, not that Jersey, the one famous for Bruce and the MTV show. Its namesake, the one in the English Channel. Through my clicking, I learned that my great-great-great-grandmother was born in Jersey in 1838 and died in West Bountiful in 1912. For most, this probably wouldn’t be remarkably meaningful. I didn’t do the work to get back these generations, and I have absolutely no knowledge of these ancestors’ lives.[fn2] But . . . . . . but Jersey is a tax haven.[fn3] And I’m a professor of tax law, a researcher of tax law, and, frankly, pretty darn interested in most things tax. And so, learning that I’m descended from residents of what has now become a tax haven is just cool. Way cooler than pretend being descended from royalty. And now I’m curious. I’m curious about when and how the Church moved into Jersey. I’m curious what life was like in Jersey (which, I assume, wasn’t a tax haven in the 19th century). And I’m curious what the Church was like in Jersey. My relationship to Jersey is more attenuated than the relationship that Ardis suggests careful family history research…
Review: Mormonism: A Historical Encyclopedia
It is published as a reference work, but you can read it like a book, albeit a book of essays: Mormonism: A Historical Encyclopedia (ABC-CLIO, 2010; publisher’s page), edited by W. Paul Reeve and Ardis E. Parshall. Listing at $85 ($68 on Kindle), it might not find its way onto your bookshelf until a trade paperback version comes out in a few years, but at the very least it puts a very accessible LDS history reference on the shelves of America’s libraries and newsrooms, featuring 140 entries covering individuals, places, events, and issues. I stumbled across a library copy that was in the stacks and could actually be checked out rather than being secured behind the librarian’s firewall (that is, placed in the reference section). If you are so lucky, do the right thing and take it home for a few weeks.
All History is Local: A Review of Tiki and Temple by Marjorie Newton [minor update]
Newton, Marjorie. Tiki and Temple: The Mormon Mission in New Zealand, 1854–1958. Draper, UT: Greg Kofford Books, 2012. Paperback. 343 pages. ISBN: 978-1-58958-1210. $ 29.95. Former Speaker of the U. S. House of Representatives, “Tip” O’Neill, is well known for saying All politics is local. By that he meant that voters choose who they support based on how it effects them locally, instead of on major national ideological issues. While how true this is may be debatable (don’t here, its off topic), I think it extends to history also. All history is local.
Taxing the United Order
The United Order appears (for now, at least) to be a relic of the 19th century; since them, the mainstream Mormon church hasn’t attempted to institute any large-scale communal economic structure based on Acts 2. And, frankly, I don’t have any reason to think that it will in the 21st century; the Law of Consecration seems to be something different than economic communalism (though economic communalism fits within the Law of Consecration).
Snow, Citizens, and Stewards
It has recently been announced that Steven E. Snow will replace Marlin K. Jensen as the new Church historian. Elder Jensen has been a wonderful historian for our church, bringing both compassion and honesty to the work.I expect this good work will continue under Elder Snow’s direction. I am curious to see what his areas of emphasis will be. I wonder if one of those areas might deal with the pioneers’ settling of West and environmental issues because in the past, Elder Snow has written on this particular stewardship topic.Elder Snow wrote an essay published in New Genesis entitled “Skipping the Grand Canyon.” In it, he reflected on the struggle to survive his grandfather Erastus faced when colonizing the St. George Valley under the direction of Brigham Young. He wrote that although those “early settlers didn’t appreciate the beauty of southern Utah, they preserved it” (243). That preservation was done out of necessity, not out of an aesthetic appreciation. Without careful stewardship, especially of the agricultural lands, those pioneer settlers would not have survived. We are no longer an agrarian society, no longer tied so closely to the land that we feel immediately the effects of our stewardship, for good or bad. Part of that may be because we own such tiny little pieces of land instead of family farms, grazing ranges, and ranches. Even if I do everything I can to improve on my own .21-acre lot in downtown Provo,…
Boston’s Mormon women’s organization, 1844
Nauvoo had its Relief Society, but the “society of sisters” in Boston was instead the “Sewing and Penny Society,” or so the Church’s New York City newspaper reported. Despite all that the Relief Society has become in the nearly 170 years since it was founded, it apparently only existed in Nauvoo. In other areas, women were left to their own devices.
Harold Bloom, the Byrds, and Me
About a week ago, James posted a reflection on Harold Bloom’s (frankly awful) New York Times op-ed. Rather than directly responding, though (other than expressing his rightful disappointment), James engaged with Dr. Bloom’s allegation that Mormonism and Protestantism are converging. Though concerned about such a convergence, James ultimately (and rightly, I believe) doesn’t think we’re headed inexorably down that path. That said, Dr. Bloom is right that the Church has changed a lot between 1844 and 2011.[fn1] Change is inevitable and, as Ecclesiastes tells us, is to be expected. And, frankly, there have been a number of changes that, even if they risk our Protestantization, I’m really happy about. And I’m not talking Official Declaration 1 or 2 stuff—I’m going to assume that most of us are grateful that polygamy is no longer the sine qua non of the faithful member, and that all of us are grateful that we don’t live in the world of a racially-based Priesthood ban. And I’m also not talking about our wishlist of things we want changed. I assume most of us have one or two, even if they’re just wouldn’t-it-be-nice-if kinds of things. No, I’m talking about less-prominent practices that the Church once had that have left. And there are two that leap to my mind: Missionary Finances I’m actually not talking about the standardization of mission expenses, even though that’s pretty nice, too. I’m actually talking about going on missions with purse…
Books of Interest to the LDS Nerd
A few of these are forthcoming, a few have appeared recently. I am compelled to read them all, as soon as I can get to them. Now Available Charles Harrel,“This Is My Doctrine”: The Development of Mormon Theology (Kofford Books) “In this first-of-its-kind comprehensive treatment of the development of Mormon theology, Charles Harrell traces the history of Latter-day Saint doctrines from the times of the Old Testament to the present.” I have my doubts that someone who does not equally control original Biblical sources and LDS history, as well as the vast amounts of secondary literature on historiography, exegesis, etc. can give LDS doctrine a truly comprehensive diachronic treatment, and compress it into 597 pages. Nevertheless, I’m grateful to Harrel, an engineering professor, for making the attempt and I look forward to reading it. Too many LDS labor under the assumption that the status quo sprang fully formed from Joseph Smith. I don’t recall which of my friends said, but it’s in my Evernote file, “If there’s one thing Mormons excel at, it’s enshrining the status quo and assuming that if we do anything, there must be a good reason for it, and if there’s a good reason, it must have been revealed as the only way to do it, and if so, then it must have always been that way in all dispensations. And a lot of people’s faith can be shaken when it turns out not to always…