Tag: history

Joseph Smith Papers

The Joseph Smith Papers are valuable and I am very grateful to the LDS Historian’s Office for publishing them. When they are released, I get them and read them cover to cover, like a novel. I have marked, added, cross-referenced, highlighted, and corrected mine.

It is perhaps an impossible task for the LDS Historian’s Office to view the historic documents outside of the LDS tradition. Their commentaries and footnotes are composed in the context of their traditions, and do not always give an accurate picture of the documents. Hence, the many additions I have added to my copy

I think the Historian’s Office is doing their best to be helpful, and I believe they are being as honest as they can be in their circumstances. But they weave into the actual historical documents an incorrect LDS narrative through the “General Introductions”, “Historical Introductions”, “Chronologies”, “Bibliographical Directories”, and footnotes. They are unable to allow the plain words of the documents to speak for themselves. Just one example taken from the volume 4 of the “Documents” illustrates the point:

In 1921, the highest authorities in the LDS church discarded Lectures on Faith without a vote of the church. Lectures had been adopted as a “law” for the church at a conference on August 17, 1835. In that conference, every division of priesthood voted quorum by quorum to adopt Lectures as scripture and a law, followed by a vote of the entire church – men, women and children doing likewise.

The actual events presents a troubling dilemma for the LDS institution. Rather than concede that deleting Lectures in 1921 was an error, they have offered various excuses for its deletion. In the Joseph Smith Papers treatment of this awkward matter, they offer the excuse that the original adoption of Lectures was defective. In this, they are unwilling to be accountable for what is a rebellious departure from a law binding on the institution.

The LDS Historian’s Office introduces the August 17, 1835 conference minutes by describing the Lectures as an improper deviation from what was authorized. They write:

The book that Cowdery presented differed from the one foreseen by the Kirtland high council. It did not contain excerpts from the Bible or the Book of Mormon, but instead had two sections, one of which was devoted to seven theological lectures that were prepared in the winter of 1834 and 1835 for the Elders School in Kirtland. The other section contained many of JS’s revelations, which constituted the “covenants and commandments of the Lord.” No extant record indicates when or why the committee decided to deviate from its original instructions, but the change had occurred by February 1835, when the committee composed the preface to the book. (JSP Documents Vol. 4, p. 383, italics in original.)

This is how the Historian’s Office undermines confidence in the Lectures. The assertion that “no extant record indicates…why the committee decided to deviate” and adopt Lectures is not true. The conference minutes that follow this Historian’s Office introduction explains the matter:

The presidency of the church approved the book, including Lectures, by adopting the following language:

The names of the Committee are as follows Joseph Smith Junior, Sidney Rigdon, Oliver Cowdery & Frederick G. Williams. This Committee having finished said Book according to the instructions given them, it was deemed necessary to call the general assembly of the Church to see whether the book be approved or not by the Authoroties of the church, that it may, if approved, become a law, unto the church, and a rule of faith and practice unto the same. (JSP Documents, Vol. 4, p. 386, all as in original.)

The presidency did not believe there was a “deviation,” but the book was “finished …according to the instructions given them.”

After Oliver Cowdery, William W. Phelps, John Whitmer, and John Smith testified the book (including Lectures) was true and from God, John Smith asked for a vote from several bodies. The vote was taken to approve the following proposition:

That they would receive the Book as the rule of their faith & practice, and put themselves under the guidance of the same and also that they were satisfied with the committee that were chosen to compile it, as having discharged their duty faithfully. (JSP Documents Vol. 4, p. 394.)

Further testimonies were given by Levi Jackman, the 12 apostles (whose written testimony was read to the conference affirming favorably both “the Book and the Committee who compiled it”), and Leonard Rich (speaking for the 70 Apostles). Leonard Rich referred specifically to Lectures:

…he had examined the Lectures and many of the Revelations contained in it, and was perfectly satisfied with the same, and further, that he knew that they were true by the testimony of the Holy Spirit of God given unto him; he then called for the Vote of as many of the 70 as were present, which was unanimously given in favor of the Good, and also that they were perfectly satisfied with the committee that compiled it. (JSP Documents Vol. 4, p. 394-395.)

Bishop Newel K. Whitney, Bishop of Kirtland, next testified that he had examined the Lectures and knew them to be true. When he presented it for a vote by his counselors, he asked for a vote affirming the following:

He then called for the Vote of his counsellors, which was given in favor of the Book and also of the Committee that compiled it as having discharged their duty faithfully. (JS Papers Documents Vol. 4, p. 395.)

After this, John Corrill testified of his “entire satisfaction with the labors of the Committee.” (Id.)

Elder John Gould said, “he had received the testimony of the Spirit in favor of them, and that he was well satisfied with the committee” (Id.) and asked for the vote of the Elders, which was given.

Then Priest Ira Ames spoke, testifying: “he was present in the general assembly which appointed the committee, And that he was well satisfied with the fruit of their labors.” (JS Papers Documents Vol. 4, pp. 395-396.) The priests then unanimously approved the volume.

Teacher Erastus Babbitt testified the volume came “from God” and that “he was well satisfied with the labors of the committee.” (Id.) The teachers then unanimously approved it.

The most obvious reason the LDS Historian’s Office is unable to find any “extant record [that] indicates when or why the committee decided to deviate from its original instructions” is because the committee DID NOT DEVIATE from the assignment given to them.

When the assignment was given, most, if not all of those who approved the Lectures and revelations on August 17, 1835, were present. THEY understood the assignment. One of the Kirtland high council who approved the completed volume including Lectures was Samuel Smith. (JSP Documents Vol. 4, p. 387.) He was the one who originally nominated the committee. (JSP Documents Vol. 2, p. 97; 2:137, Vol. 4, p. 175; 4:421.) If anyone should have detected a “deviation” from the committee’s assignment, it would have been the one who nominated them. Yet he testified “This committee having finished said Book according to the instructions given them.” (JSP Documents Vol. 4, p. 386, emphasis added.)

The very people who understood the original assignment, including members of the committee, testified the committee had “finished said Book according to the instructions given them.” All of those involved, including the entire body of the church who voted to adopt the Lectures as part of binding scripture and a law for them, saw no deviation. It did not “differ from the one foreseen by the Kirtland high council,” as the LDS Historian’s Office asserts. Those involved saw only the faithful performance of an assignment by the committee.

Because the LDS institution inexplicably dropped Lectures by a decision made by church leaders without any vote by the membership, there can be only one of two conclusions: 1. They were wrong (which the LDS Historian’s Office is loath to suggest by any historical document they publish). Or, 2. They were right (and so “Historical Introductions” and footnotes need to support their decision).

Like many other parts of the Joseph Smith Papers, this example shows how the editors intrude into the published documents to add their defense of the institution employing them. They no doubt are convinced the institution tells a correct story of history, and therefore they construe the records to support the institution, even when it requires them to contradict the documents. But tradition should not blind us, and to read the historical documents in the Joseph Smith Papers for content, is to see that the editors often construe them to conform to a story different than the one told by the historical record.

It would be interesting if someone were to write a comprehensive account of the contrast between the editors’ explanations and the actual documents of early Mormonism.

I am very grateful for the publication of the Joseph Smith Papers. They help us to see a truer story of early Mormon events while Joseph Smith was alive, in a way that has never been possible before.

Sustaining in 1837

On November 7, 1837 a general assembly of The Church of Jesus Christ of Latter-day Saints was held at Far West, Missouri. The minutes of the meeting recount the following:

[Sidney Rigdon as the Moderator of the meeting] nominated Joseph Smith jr. the first President of the whole Church, to preside over the same. All were requested (males and females,) to vote—who was unanimously chosen. He then made a few remarks, accepting the appointment requesting the prayers of the Church in his behalf.                                      

President Smith then nominated Prest. Sidney Rigdon to be one of his counselors—who was unanimously chosen.

He then nominated Fredrick G Williams to be his next counsillor who was objected to by Elder Lyman Wight in a few remarks referring to a certain letter written to this place by the said Frederick G Williams Also Elder Marsh objected to Prest Williams Elder James Emmet also objected to Prest Williams

Bishop Edward Partridge said he seconded Prest. William’s nomination and should vote for him; and as to said letter, he had heard it, and saw nothing so criminal in it 

President David Whitmer also made a few remarks in Prest. Williams’ favor.

Elder Marsh made further remarks.

Elder Thomas Grover also objected to Prest. Williams.

Prest. S. Rigdon then nominated Prest. Hyrum Smith to take Prest. Williams’ place. He then called for a vote in favor of Prest. Williams’ who was rejected. He then called for a vote in favor of Prest Hyrum Smith, which was carried unanimously.

Minutes of the Far West High Council, November 7, 1837.

In those days dissenting votes did not make headlines. They were normal, even expected. The views of members were considered important, and leaders were not above criticism or rejection.

History, Lies, Good Faith and Myths

The topic of Mormonism’s past practice/teaching of taking plural wives puts you squarely in the middle of problems in church history. Deliberate deception and public statements which contradict private behavior is a fact of Mormon history. This fact complicates the difficulty of knowing what is true and right, false and wrong, and whether something is a bona fide required part of “real” Mormonism.

The authenticity of the revelation (Section 132 of the Doctrine & Covenants) is debated. This debate is possible because of these problems with Mormon history.

To understand Mormonism requires a level of tolerance for deceit which some modern Mormons refuse to acknowledge. It is a natural reaction to want to put men on a pedestal. We resist any notion that would reduce them to anything less than completely truthful, honest in their dealings, and trustworthy in every statement they made. Therefore, when you encounter deliberate dis-information campaigns designed to mislead others, it is natural to react with disbelief.

The truth matters more than our reaction to it. Whether we find it troubling or not, the truth is valuable enough to warrant study even if it causes discomfort. The practice of taking plural wives is one of those topics requiring discomfort to wade through it and reach a conclusion.

There are some major themes in the argument advanced by those who claim it is essential to salvation. These include the sometimes inconsistent  arguments that:

-It is required for exaltation.
-Those who live it are living a “higher law” and those who do not are living a lower law.
-Those living a “higher law” cannot submit to authority by those who live a lower law.
-President Taylor foresaw the discontinuance of the practice, and he gave “keys” to allow it to continue, outside the church.
-The Manifesto was merely a public relations document and did not reflect a serious abandonment of the practice.
-Plural marriages were performed by the church, including the president of the church after the 1890 Manifesto.
-The church’s final abandonment occurred because of the Smoot Senate Hearings, and the pressure brought through interrogating President Joseph F. Smith.
-The “second manifesto” written in 1904 was the real basis for discontinuing the practice.
-Apostles Cowley and Taylor were forced to resign because of the “second manifesto” and the church never sustained it as binding; therefore it is not binding.
-The “fundamentalists” were allowed to use church Temples, including the Salt Lake Temple, to conduct plural marriages through the administration of David O. McKay.
-Several unpublished revelations, including to John Taylor and Wilford Woodruff, show the Lord’s insistence on continuing the practice.

Those who utterly reject the practice claim the sometimes inconsistent arguments that:

-Joseph Smith’s public declarations are more reliable than a secret revelation.
-Joseph Smith is not responsible for Section 132.
-Brigham Young fabricated the revelation, and pawned if off as an authentic revelation from Joseph Smith, but it was never made public in Joseph’s lifetime.
-The church’s declaration on marriage was sustained by the church membership and precludes multiple wives.
-The Book of Mormon condemns the practice.
-Taking multiple wives is an “abomination” which the Lord condemns.
-The First Presidency and Quorum of the 12 have “keys’ and they will never be lost.
-The affidavits from putative plural wives were given long after the fact, and in a time when the practice was being challenged by the RLDS movement.
-Emma Smith denies it was practiced.
-Joseph “repented” and changed his mind; claiming he had been deceived in practicing plural wives.
-There are no children proven to have been Joseph’s other than those born through Emma Smith.

This is not exhaustive of the positions, but a reasonable starting point. All of the foregoing arguments have some historical basis to support them. People who make these and other arguments are not ignoring history. They are choosing sources; sometimes between what a single source said in one place and in another.

It is not possible to accept what everyone said in every instance and come out with a single version of the events. Hence the problem of history, lies, good faith and myths which cloud this topic.

I’m going to try this week to explain why the practice is, in my view, not a necessary (or advisable) part of Mormonism. Those who care intensely about this topic can find material to both support and oppose the explanation I give.

Faithful History

Is “faithful history” required to be accurate? Is it better if there is an effort to improve the facts by adding details drawn from the writer’s imagination? Is it our responsibility to be faithful to the truth or to promote faith? Because a “faithful history” could be either of those.

As an example, the sacrifices of those who built the Kirtland Temple were a living testimony of their conversion to the restored Gospel. They literally suffered to build the Temple. They endured poverty to make it possible for the building to be completed. Some went without food, because they were not always paid for their labors. Their heroism is beyond question.

For some reason, however, we aren’t willing to retell their great sacrifices without fanciful embellishment. We insist on improving the story by adding a fake overlay about the women donating their best china to be ground up and put into the exterior plaster. LDS Church History researcher, employed by the Church History Department, Mark Staker researched the topic and found the story of the women donating china originated in the 1930’s. The story was such good fodder for “faith promotion” that it soon found its way into official versions of Kirtland history.

There was china ground up into the exterior plaster, but it came from a community dump where such things were discarded. Kirtland, like all other communities, had a broken china dump from which the children retrieved scraps to use in the building process.

When the truth of the sacrifices are then overlain with a fictional story about the best china sacrifices/donations, we run the risk of having our members find out about the exaggeration later. Then upon learning this “faithful history” is nothing more than “faith promoting fiction” we risk having them disbelieve everything about the church’s history. What is true and what is exaggeration? What is left of the stories we retell? If we’ll add this fake account of the sacrifices, does that mean there really weren’t sacrifices made?

We invite the crisis of faith when we turn from “faithful retelling” and offer “faith promoting fiction” as our Sunday School fare. We could get away with that once. We can’t now.

Similarly, a recently converted Willard Richards visited Kirtland after the Temple had been built. He observed this about the city: “Sectarians build their own houses first, then, if ever, a house for their Gods. The Latter Day Saints first build the Lord a house & now he is giving them an opportunity to build their own dwellings.” (Willard Richards letter to his sister Jan. 30, 1837.) This was the example in Kirtland. It was not repeated in Nauvoo, where the brick mansions we have restored today bear testimony to the priority change from Kirtland to Nauvoo. In Nauvoo the brick mansions were all built and completed before the Temple was completed. Indeed, there were no more mansions being built (because the city was then abandoned) while the Temple was being completed. The Nauvoo Temple attic was used from November 1845-February 1846 by Brigham Young and the Twelve to perform ordinances in the incomplete Temple. The first wave of refugees left in February, the day following the last endowment rites performed in the unfinished structure. The Temple was not considered complete enough to dedicate until April of 1846, but even then was not finished. A year following the dedication a Palmyra newspaper editor visited the building in 1847 and remarked on its incomplete condition. He speculated about how grand it might have been had it ever been completed.

We have a tendency to “know” what we want to have other people believe or conclude. Then we adapt our story to support our conclusion. That is not history. It is an approach that invites us to tell faith promoting but unfaithful history. We ought to confine ourselves to a faithful retelling. No matter how poorly that reflects on our history, it reflects credit upon us.

Knowledge and Indifference

Should the study of church history be limited to the superficial, faith-promoting summaries given through the “official” church publications? Doesn’t that risk accurate histories being tools used by the critics against the church? Should the church accept members who choose to believe in the restoration of the Gospel through Joseph Smith? Who believe in the Book of Mormon, and other scriptures that came through Joseph? Who believe in God’s purposes in starting a new dispensation of the Gospel? Who also recognize the course the saints pursued in the past and are pursuing at present with the restoration has been neglectful, even harmful?

One of our great non-Mormon friends is Harold Bloom. He has written about Joseph Smith and his authentic revelations. He has heaped praise on Joseph’s ability to restore lost ancient, First-Temple era teachings. Yet as an astute observer of Mormonism he has recently written about his complete disappointment with Mormonism, and how badly it has changed in a few short years. He is not being unkind. He has honestly assessed the many radical changes underway with the restored church in the last few years. Since he does not feel any emotional need to defend the church, and is therefore free to give his candid views, his assessment represents an honest way to view the radical alterations currently happening with Mormonism.

If Mormonism is limited to The Church of Jesus Christ of Latter-day Saints (and for the most part it is), then the recent changes and radical innovations are so dramatic that our largest denomination now runs the risk of following in the steps of the second-largest “Mormon” denomination. The Community of Christ (formerly the Reorganized Church of Jesus Christ of Latter-day Saints) is now just another quasi-Protestant faith bearing almost no resemblance to the movement begun through Joseph.

How much study should be given to the history of the restoration? How carefully should Joseph’s teachings be preserved, studied and followed? When the Lord commanded us to “give heed to all his [meaning Joseph Smith] words and commandments” to what extent are we justified in forgetting his words and teachings? (See D&C 21: 1-6.) In the commandment, Joseph is identified in these words: “thou shalt be called a seer, a translator, a prophet, an apostle of Jesus Christ, an elder of the church through the will of God the Father, and the grace of your Lord Jesus Christ[.]” (Id. v. 1, emphasis added.) We know Joseph was called “through the will of God the Father, and the grace of your Lord Jesus Christ” because we have the records before us. For example, Joseph witnessed the Father and Son appearing to him in the Spring of 1820. (JS-H 1: 17.) Again on the 16th of February 1832 Joseph saw the Father and Son. (D&C 76: 20-24.) The description and explanation of why we should “give heed” to Joseph’s words are set out in both scripture and history. Therefore it makes perfect sense we should pay careful attention to them. Subsequent office holders had no similar experiences. (I’ve covered President Brigham Young’s statements about never seeing angels or Christ or the Father in my last book. President Grant thought it was dangerous to encounter such spiritual experiences because they might lead to apostasy. Therefore, he never asked for them, and never experienced them.)

On the other hand, current Mormonism as practiced by The Church of Jesus Christ of Latter-day Saints has shied away from its history, abandoned many of Joseph Smith’s key teachings, altered some of the most important ordinances restored through him, and so heavily edited the latest study guide on his teachings that the results sometimes contradict what he originally said. I have a friend who has compiled a list of abandoned teachings of Joseph Smith. The list is now nearly two-hundred separate items long. This friend retains his believe in Joseph, the Book of Mormon, other restored scriptures, and in Jesus Christ. But he is alarmed by and alienated from the church. I think his approach in voluntarily withdrawing from fellowship is wrong. I think he has a duty to remain in fellowship with the saints. But what happens as shifting demographics lead to changes such as open acceptance of homosexual marriages? The leadership model implemented during Gordon B. Hinckley’s long tenure in leadership (which began long before he was president) uses opinion polling to guide decision-making. Using the current format, the church is helpless to resist changing public opinion trends.

The church draws leadership from successful internal leader-pools. Young bishops become high councilors and stake presidents. Those with wealth and business acumen become mission presidents. Before long a resume of church service attracts higher office and such men are called as a general authorities. These men are drawn from business, law, banking, education and government. Oftentimes their business acumen is the overwhelming forte’ and their knowledge of the church’s history and doctrine are lacking. In fact, knowledge of doctrine and history is not required for higher church office. (If you study the history and journals, you will find there are those who didn’t even believe in the Gospel who were called to be members of the Twelve. They were great businessmen, and the church’s many assets and interests required that talent.)

Oftentimes the reality is that leaders know far less about the religion than members who have devoted themselves to studying the Gospel and the church’s history. The results are sometimes interesting, because doctrinal or historic errors are made by those we sustain as our leaders. How big an issue this becomes for some very devoted believers is up to each individual. I choose to cover their shortcomings with charity, and to remember how difficult a challenge it is to manage a 14 million-member all-volunteer organization spanning cultures and languages across most of the world. But that does not mean their mistakes go unnoticed, just that I accept human-limitations as inevitable. There is a difference between not knowing something and being indifferent to it. I try to keep that in mind.

Your Life in Context

I’ve been reading modern church history, recently from primary sources including diaries as part of my work on a new book.  I’ve been struck by how difficult it is for people to put their own lives into context as they live them.  The history inside of which they live dominates their thoughts, beliefs, perceptions and interpretations.  It is almost impossible for people to disconnect from their surroundings and view history as they live it.


We rarely have it occur to us that we are part of a current, a flow of people, events and even thought in all the moments of our lives.  But we can act independent of that flow by making a choice.


I am astonished by the arrogance of office, position and wealth.  When any person is put into a position in which their circumstances grant them advantages over their fellow man, it is hard to retain empathy for how well intended but terribly misinformed actions always affect others.  Such things certainly do not make any person a bad man, but always reduces them from what they might have become.

It was essential to Christ’s life that He be born in obscurity, associated with the least of His society, be deprived of wealth and official power.  He could not have accomplished His mission were He in a position to preside.  He needed to be persecuted to fully awaken to the injustices men impose on others.  Even so little a matter as tempting Him by interrogations designed to trip Him up made Him greater than He would have been had people deferred to His standing.  He was challenged, not coddled.  He grew from grace to grace until He was called the Son of God, because of the things which He suffered.


Almost without exception when a soul awakens to the historic context in which they live they immediately find themselves at odds with the surrounding culture.  In this also the Lord was The Great Example.


On Thanksgiving I find myself appreciating our Lord and His difficult life all the more.

2 Nephi 30: 6

 
“And then shall they rejoice; for they shall know that it is a blessing unto them from the hand of God; and their scales of darkness shall begin to fall from their eyes; and many generations shall not pass away among them, save they shall be a pure and a delightsome people.”

Once the remnant is in possession of the Gospel, they will “rejoice.” What does that mean? What form would “rejoicing” take as a result of receiving the Gospel?

What does it mean to “know that it is a blessing unto them from the hand of God?” How would they recognize that?

What are the “scales of darkness” which cover eyes? How would the scales have been over their eyes in the first place? What does it mean to have the scales “begin to fall from their eyes?” Does “begin to fall” mean something about a gradual process, rather than a single quick event? How do scales continue to remain in place, even as they “begin to fall?” What does that imply about the difficulty in overcoming errors because of false understanding or traditions? Even the remnant will struggle to fully remove the “scales of darkness.”

Why are there “not many generations” involved in this process? Do you need “generations” to pass away in order to fully remove darkness?

Why is it not possible to accomplish this in a single generation?

If the Lord’s purposes in redeeming the remnant will take “not many generations” then why do we think we can accomplish it in one? How gradual a process is involved?

What does it mean to become a “pure and delightsome people?” (For many editions of the Book of Mormon, this phrase used to be, “white and delightsome.” It was changed back to the original, “pure” rather than “white” in the 1980 edition.)

 
Why does purity and being “delightsome” to the Lord go together?

If this process is going to involve “not many generations” then how far away are we from this unfolding?

When we read prophecy like this, we should realize we are looking at unfolding history from the Lord’s perspective.  We want to know what will happen in our single lifetime. We are impatient. He is interested in having us know the truth.

Nephi’s prophecy gives us a perspective that helps put our own time into context. We are in a hurry. History is not. There is a great deal left to do. There is a great deal left to happen. Nephi is letting us see this lengthy agenda.